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to baptism. What, then, does it mean? A
method of determining the meaning of a doubt ful passage of Scripture is by comparing it with other passages. Jesus eluded Nicodeuius for not khowing something. "Art thou a master (ho didas kalos, the teacher) of Israel, and knowest not these things?" (Jno. 3:10). What things? Surely not that the new birth is by water, for that, admittedly, had not been previously taught, for the word baptism does not even occur in the Old Testament. What he ought to have had in mind then was the common and well-understood symbolism of water. As a teacher of Israel he should have remembered that water, as the symbol of the Word, is con nected with the Spirit in t lie Old Testament: "Then will I sprinkle clean water upon you, and ye shall be clean . . . and I will put my Spirit within you, and cause you to walk in my statutes [words], and ye shall kepp my judgments [words], and do them" (Ezek. 36: 25-27). "Horn of water" finds its explication in 1 Peter 1:23, "Being born [begotten ] again, not of corruptible seed, but of incorruptible, by the word of God, which livetli and abideth forever." To the same import is James 1:18, "Of his own will begat he us with the word of truth." That by water the Word is intend ed, is settled by Epli. 5:26, "The washing of water by the Word"; and as to the Spirit John 6:63 makes it plain: "It is the Spirit that quiekeneth . . . the words that I speak unto you, they are spirit, and they are life." It must, of course, be allowed that Jesus' first statement, verse 3, carries what is suffi cient to salvation. If so, then the supplemen tal words in the second statement, verse 5, "boru of water," cannot mean something fur ther that is essentially prerequisite to salva tion, for the first is sufficient; i. e., the phrase is not an addition, but an amplification. And the Greek connective, kai, most often tendered "and," is translated by twelve different Eng lish words in the New Testament, being ren dered many times by "even. "So thea we may have the text with which we started out. thus: "Except any one be begotten of water, even of the Spirit, he cannot enter into the king dom of God." (And Titus 3:5 may be ren dered, "By washing of regeneration, even re newing of the Holy Ghost.") The natural man is a creature of God ; he can beeome a child of God only by being "born again" or "begotten from above," i. c, of God. At a "mission" in the Church of the Immaculate Conception in Washington, I). C., we heard a priest give as a reason why Catho lics should give large remunerative financial support to the Church, this: "Because the priest made you a child of God when he bap tized you." In the Roman Catholic (Douay) version of the Bible there is this footnote to John 5:1, "Is born of God. That is, is justi fied, and become a child of God by baptism." In the baptismal office for infants, in the Epis copal prayer book, the minister is required to say ? the baptism having been performed ? "Seeing now, dearly beloved brethren, this child is regenerate." The Scripture teaching is that the Holy Spirit, using the word which water symbolizes, is the sole and only author of regeneration. This being so, it is plain that the doctrine of baptismal regeneration is with out any Scripture warrant whatever ? impo tent, an intrusion, an impossibility. "Born of water" does not mean baptism. Do you want to work for nothing? Then don't throw away the results of your work on trifling expenditures. War Savings Stamps are a solid, growing return. SPIRITUALISM. By Rev. Thomas D. Wesley. The clergy of England are deeply concerned over the increasing hold that spiritualism is taking upon the bereaved and stricken people of that country. Spiritualism bases its claims of communica tions through medium's with the spirit world upon the Scriptures. It is true that Moses, at the burning bush and on Mt. Sinai; the disciples, at the Mount, of Transfiguration; Paul, in the way to Da mascus, and John, at the Isle of Patmos, com municated with the spirit world; but this was granted by the direct will of Cod, to carry out His divine purposes and for the fulfillment of some great mission to man, and not by the bock and call of spiritual mediums, and not for private ends. There are no scriptural instances of com munion with deceased relatives b}r persons in this life. After David's infant son died, he said, "I shall go to him, but he shall not re turn to me." The Holy Bible is our light of vision and comfort and its message is our means of com munication in the spirit of meditation and prayer. May God bless all bereaved souls in the spirit and comfort of God's word. Sharps, Va. NORTHERN PRESBYTERIAN. By Rev. J. W. Moseley, Jr. The papers and magazines of the Presby terian Church U. S., together with many of its members, have a habit of referring to the TJ. S. A. Presbyterian Church as the "North ern" Presbyterian Church. As a missionary minister of the U. S. Presbyterian Church in Oklahoma, I wish to enter a mild protest and to show briefly the reasonableness of the position. The cheapest reason that I would suggest is that it is good policy. As the pastor of the Durant Presbyterian Church it was my invariable rule never to say "Southern" or "Northern" Presbyterian Church. This church was" started on its career of wonderful suc cess by the organic union of a U. S. A. and U. S. Church. The Durant Church, so far as I remember, never lost a member 011 sectional grounds. No sectional feeling was ever de veloped in the church by 'the use of sectional terms and this was the strong factor for suc cess in that typical Oklahoma city. As a matter of fact, there is 110 such institu tion as the "Northern" Presbyterian Church. The U. S. A. Church has always had strong Synods in the South, made up of Southern people. Since the union with the Cumberland Presbyterian church it has had a membership in the South of Southern people nearly as numerous as the U. S. Presbyterian Church has in the same section. This membership is not "Northern" in the sectional sense, but almost wholly "Southern." If the truth were known there are possibly more "Northern" people in the U. S. Presbyterian Church than in the Southern Synods of the U. S. A. Pres byterian Church. Historically and geogra phically, the U. S. A. Presbyterian Church has a prior right to that greatest of all names "The American Presbyterian Church." In Oklahoma when you say "Southern" or "Northern" Presbyterian it puts a bad taste in the mouth of the average American who knows nothing about and cares less for the so-called distinctive differences. All that he thinks of when he hears this unfortunate mis nomer is the bloody-shirt with its brutality and its bitterness, and he is thoroughly disgusted that everybody can 'bury the dead past but the ecclesiastics. The philosophy of these un churched thousands in the Middle West is "Settle your sectional differences and then come talk to me about the cosmoplitan Christ." A convincing reason that ought to appeal to the cultured "Southerner" is that the epithet "Northern" is extremely offensive to very many Southerners who are native and conscientious members of the U. S. A. Pres byterian Church. Common courtesy should compel us to be careful how we hurl sectional names at our brethren in Christ. 1 have an idea that the Presbyterians of the U. S. A. Church are just as much members of the fam ily of God as those of the U. S. Church. If this is true then it would do better to have a mill stone around one's neck, out in the deep blue sea, than to offend the least one of these. In conclusion, if there is to be no organic union as our conservative cousins of the Farv East tell us, then let us begin to smooth down the rough places so that we can live together in peace. The U. S. A. Presbyterian Church is in the South to stay. And why not, if there are distinctive differences that constitute in superable obstacles to organic union? She is here to play a great part in evangelizing the millions never to be reached by the U. S. Presbyterian Church. She has hundreds of pious men and women, and millions of con secrated money to help overcome the awful destitution of our beloved Southland. My prayer is that the Church of my fathers may be able to rise above every selfish interest and say with sincerity "On! On! with your won derful work and God be with you and bless you abnndantly." Lawton, Oklahoma. THE FAITH OP THE GOSPEL. The faith of the gospel is like a beautiful and simple strain of music, which floated down from the heavens centuries ago, entered the world, and took captive the spirit of man. At first the strain was echoed in the hearts of those who heard, and all wanted to hear it for themselves. But little by little men be gan to think it necessary to write down the score of the music, and as they wrote it down there were certain variations in its notations, in its harmonizing, in its orchestration, and when the differences were observed they began to dispute about them, and each man declared that his notation was the notation, and as the conflict grew louder, men ceased to play the music at all or listen to it; they were en tirely engaged with the scores. When it oc curred to them that they must bear the mes sage to the heathen, they took their score books, and each assured the heathen that his was the correct rendering of the music which came down from heaven, and then your Uganda is torn with the conflicts of the men who have two scores of the music, and who try to per suade the heathen that they are each right, and the heathen do not care, ilor do I, nor do you, but they say: "Why do you not play the music t" Give them the symphony; let it ring out the same glad sound that came into the world centuries ago, and all men will hear and be glad, they will listen and be ravished by the music that fell from heaven ? the "peace on earth and good-will to men!" the coming of the Lord of light and life and peace ? this music of the risen Christ, as one who lives for evermore ; this gospel from his lips ? and from his heart ? a gospel unstereotyped, unfrozen ? all alive. This is the preparation for the high way of our God ! ? R. P. Hortou, D. D.