By J. R. Graves, LL. D., Editor of “The Baptist,” etc. “If
a man love Me he will keep My words - commandments.” I.
Has Christian Immersion Any Connection With Salvation? II.
If Any, What Is That Relation? III. In
What Circumstances Should We Consider Ourselves No
Friends Of Christ Unless We Obey His Command To Be Baptized? “Why call ye Me Lord, Lord, and do not the
things I command you?
“Ye are My friends, if ye do whatsoever
I command you.
“If a man love Me, he will keep My words”
- commandments.” - Christ.
The
above are the words of Christ, and fraught with meaning
of the utmost moment to each one of us. The reasonable inference from
the above
solemn declaration is, That Christ accounts no one as His friend, in
fact, that
no one loves Him, unless he obeys whatsoever things Christ commands
him. Now
Christian immersion stands first and foremost among the commands Christ
enjoined upon all who profess to love Him - the first and
representative of all
future obedience - since, embraced in its profession, is the pledge of
unqualified and continued obedience in all the requirements of Christ.
The
questions proposed to be discussed, therefore, are:
I. Has
Christian immersion any connection with salvation? II. If
any, what is that relation? III. In
what circumstances should we consider ourselves
unsaved,—no friends of Christ unless we obey his command to be
baptized? There
are those who evidence impatience at the announcement
of such a topic, because, in their opinion, the Scriptures do not
furnish the
shadow of a reason to justify any one in supposing that immersion in
water - an
overt act, and contingent entirely upon the will of third parties -
can, in any
way, by a merciful Savior, be connected with our eternal salvation;
that simple
faith in Christ is the one and all - sufficient thing that Christ
requires of a
believer to secure His richest blessings here, and salvation hereafter.
If
there be no semblance of a connection between baptism and
salvation, how can we account for the fact, that every denomination of
professing Christians, save the Baptists, do, in the published Symbols
of their
faith, whether called “Decrees of Councils,” “Confessions of Faith,”
“Creeds,”
or “Disciplines,” teach that there is a vital connection - i.e., that,
where
baptism is wanting, no salvation can exist; and base their constant
practice
upon this doctrine? There must be a relation of some sort, or we cannot
rationally account for the almost universal belief and perpetuation of
so gross
an error through so many ages. Naked error cannot endure the light, and
it must
have the outer semblance of truth with which to clothe itself. The
theory that baptism is essential to salvation, and that,
in the use of this rite as the effectual means, the blessings of
remission of
sins and regeneration are obtained, and all the benefits of Christ’s
mediation
secured to the recipient, whether adult or infant, is commonly known as
“baptismal
regeneration;” and it might better be called baptismal
salvation, since a regenerated person is, without doubt,
a saved person. Now, this theory is held and practiced today by the
overwhelming mass of professed Christians, by all Catholic and by all
Protestant sects, as well as by many hundreds of thousands who do not
class
themselves with Protestants; as the Campbellites, Mormons, and lesser
sects.
Among
these sects have been found, in every age of their
existence, the profoundest scholarship that has blessed or cursed the
world. We
must therefore admit, that if the Scriptures do not clearly teach a
vital
relation existing between baptism and salvation, there must be a very
strong
appearance of it for so many to be deceived; and this we do admit. If
asked, at
the outset, how is it possible for so many to be wrong, and wrong for
so many
ages, on so important a matter, while only a comparative few have been
and are
in the right, my answer is, that error, and especially religious error,
has
always carried the multitude; and that form of religious error that is
peculiarly agreeable to the human heart is most certain to be popular.
Mankind easily
believe what they want to believe. It is the demand of the depraved
heart of
man to be saved, in part, at least, by his own self-help-deeds of
righteousness
that he can do - and not simply and solely by the unmerited grace of
God. We
might therefore expect that such a doctrine as salvation by
circumcision would
be universally popular to the Jews, and salvation by baptism to the
Gentiles,
who adopted the forms of Christianity, and this is lamentably true. The
following passages, in addition to those at the head of
this, are the principal ones relied upon as proof-texts of a vital
connection
between baptism and salvation: Matthew
3:15: “Suffer
it
to be
so now: for thus it becometh us to fulfil all righteousness.”
Luke 7:30: “But the Pharisees and lawyers rejected the counsel of God against themselves, not being baptized of John.” Mark 16:16: “He that believeth and is baptized shall be saved.” Mark 1:4: “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.” John 3:5: “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God.” Acts 2:38: “Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost.” Acts 22:16: “Arise and be baptized, and wash away thy sins, calling upon the name of the Lord.” Titus 3:5: “According to His mercy He saved us by the washing of regeneration, and renewing of the Holy Ghost.” Galatians 3:27: “For as many of you as have been baptized into Christ, have put on Christ.” 1 Peter 3:21: “The like figure whereunto baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ.” Romans 6:5: “For if we have been planted in the likeness of His death, we shall be in the likeness of His resurrection.” 1 Corinthians12:13: “For in [not by] one Spirit we are all baptized into one body.” I
submit a brief statement of doctrine which all Protestant
sects, in common with the Catholics, from whom they derived it, believe
to be
sustained by the above Scriptures: GREEK
CATHOLIC CHURCH “Holy
baptism is the appointed sacrament of salvation, by
which all past sins are washed away, and without which there is no
promise of
salvation.”
CHRYSOSTOM
- “In baptism, or the spiritual circumcision, there is no trouble to be
undergone; but to throw off the load of sin, and receive pardon for all
foregoing offenses.”
LATIN
CATHOLIC “The
baptism of the church is given for the remission of
sins.” “If
there was nothing in infants that wanted forgiveness and
mercy, the grace of baptism would be needless.” “The
body of Christ is His true Church, into which no
one can enter, except
by baptism; by which sacrament
the sinner is regenerated, and receives remission of all sins that are
past:
and it is therefore called the sacrament of salvation. If infants need
not
regeneration, baptism would be a needless grace, and an unmeaning
ceremony to
them.” PROTESTANT LUTHER
– “This is not done by changing of a garment, or by
any laws or works, but by a new birth, and by the renewing of the
inward man,
which is done in baptism, as Paul saith: ‘All
ye that are baptized have put on Christ.’ Also according to Titus 3:5: For, besides that, they who
are baptized are regenerated and renewed, by the Holy Spirit, to a
heavenly
righteousness, and to eternal life, there riseth in them also a new
light and a
new frame; there riseth in them new and holy affections, as the fear of
God,
true faith, and assured hopes, etc.; there beginneth in them also a new
will, and
this is to put on Christ truly, and according to the Gospel.” LUTHER’S
CHURCH AT WITTEMBURG – “We believe and confess that
baptism is that sea into the bottom whereof, as the apostle saith, God
doth
cast all our sins.” HELVETIA
– “To be baptized into the name of Christ, is to be
enrolled, entered and received into covenant and family, and so into
the
inheritance of the sons of God; that is to say, to be called the sons
of God;
to be purged also from the filthiness of sins, and to be endued with
the
manifold grace of God for to lead a new and innocent life.” PRESBYTERIAN
CONFESSION OF FAITH – “Baptism is a sacrament
of the New Testament, ordained by Jesus Christ, not only for the solemn
admission of the party to be baptized into the visible church, but also
to be
unto him a sign and seal of the Covenant of Grace, - of his engrafting
into
Christ, - of regeneration, - of remission of sins, and of his giving up
unto
God through Jesus Christ to walk in newness of life.” EPISCOPAL
CHURCH OF ENGLAND. Every
one confirmed in this church is required to give the
following answer to the Bishop, after giving to him their Christian
names QUESTION
– “Who gave thee this name?” ANSWER
– “My sponsors in baptism, wherein I was made an heir
of God, a member of Christ, and an inheritor of the kingdom of heaven.” THE
METHODIST DISCIPLINE. According
to this unalterable standard of American
Methodism, it is conceded by Mr. Wesley that all infants are
regenerated by
baptism, and that, in the ordinary way, they cannot be saved, unless
baptized;
and it is equally true that no regenerated adult person can be baptized
according to the office of baptism of this church. Each one is required
to
confess that he is unpardoned and unregenerated, and comes to baptism
to seek
these blessings; and that he may receive them, the whole congregation
is
required to pray: “It is
certain that our church supposes that all who are
baptized in infancy are, at the same time, born again; and it is
allowed that
the whole office for baptism of infants proceeds upon this
supposition.” - Sermon
14. “By
baptism we, who are by nature the children of wrath, are
made the children of God; and this regeneration, which our church, in
so many
places, ascribes to baptism, is more than barely being admitted into
the
church, though commonly connected therewith; being grafted into the
body of
Christ’s church, we are made the children of God by adoption and grace
… By
water, then, as a means - the water of baptism - we are regenerated or
born
again; whence it is also called, by the apostle, the ‘washing of
regeneration.’
If infants are guilty of original sin, then they are proper subjects of
baptism;
seeing, in the ordinary way, they cannot be saved, unless this be
washed away
by baptism. Infants need to be washed from original sin; therefore they
are
proper subjects of baptism.” - Sermon 14. THE
DISCIPLES’, OR CAMPBELLITES’, CREED. “I
assert that there is but one action ordained, in the New
Testament, to which God has promised, or testified, that he will
forgive our
sins; this action is Christian immersion.” If the
above is not baptismal salvation, the following most
certainly is: The
reader can see that all the different denominations - the
last no more than the first - that were originated by men since the
days of the
apostles, do teach that baptism is virtually connected with salvation;
so
vitally, that without it, there can be no spiritual life, no
possibility of
salvation. They all understand the passages they quote to sustain their
theory
of baptismal regeneration literally; that sins are literally washed
away by the
literal water of baptism through the working of the Holy Spirit, and
that it is
the bath of regeneration, into which persons descend unpardoned
sinners, and
out of which they arise saints; that baptism seals them heirs of grace,
washes
them “whiter than snow.” The
Baptist churches are alone in repudiating in faith and
practice the above doctrine. They have alone, in all ages since the
ascension
of Christ, taught that a moral nature, renewed by the Holy Spirit - a
birth
from above - is in all cases essential to baptism, and that the rite,
among
other things, was appointed to symbolize this great fact; that it is
the act
for the profession of repentance exercised, of faith possessed, and
regeneration enjoyed. In
1120, the Baptists of Europe, put forth a tract, entitled “Antichrist,”
in
which they say this: “A
third work of Antichrist consists in this, that he
attributes the regeneration of the Holy Spirit unto the mere external
act [of
baptism], baptizing infants in that faith, teaching that thereby
baptism and
regeneration must be had, on which principle he confers and bestows
orders,
and, indeed, grounds all his Christianity, which is contrary to the
word of the
Holy Scriptures.” “ARTICLE
7. We believe in the ordinance of baptism. The
water is the visible external, which [not confers but] represents to us
that
which by virtue of God’s invisible operation is within us, namely, the
renovation of our minds and the mortification of our members through
the faith
of Jesus Christ, and by this ordinance we are received into the holy
congregation of God’s people, previously professing and declaring our
faith and
change of life.” From
the above the reader can see that the professed
Christian world is divided into only two grand divisions viz.:
Catholics,
Protestants, Campbellites, and Mormons on the one side and Baptists
alone on
the other. All can see the doctrinal difference is fundamental and
vital; and
the two theories being the very antipodes of each other, they cannot
both be
evangelical - scriptural. If one is scriptural, the other is perilously
wrong;
utterly unscriptural and subversive of the whole plan of salvation. If
one
theory will save the souls of men the other certainly will not, else
there are
two distinct and opposite plans of salvation. Before
entering upon the examination, I will assume four
plain statements to be granted, and will therefore lay them down in the
form of
Axioms: AXIOM I. Contradictory
propositions cannot be equally true; if one is
true, the opposite of it must be false. The
Holy Scriptures, rightly translated and interpreted, in
no instance contradict themselves. If any
passage interpreted according to the primary or
literal signification of the terms, conflicts with an admitted
fundamental doctrine
of the gospel or the general teachings of Scriptures, it must be
interpreted by
the secondary or figurative sense of the term, and, vice versa. There
is but one way revealed in the Scriptures by which a
sinner can come to God through Christ and receive the blessings of
pardon,
regeneration, and salvation. 1.
By an act of faith, an individual mental act upon repentance. 2. Through some overt act or “sacrament,” dependent upon the will of others. In
scriptural terms: 1.
By grace only, without works: or, 2.
By works only, which God is graciously pleased to make efficacious. There
are a few cardinal truths which underlie and form the
foundation of the gospel plan of salvation, which all who have rightly
apprehended the gospel, and tasted of its blessedness, know to be
saving
truths. 1. That
there is but one Mediator between God and man, and
he the Priest of Calvary, who once offered himself up for us all. No
human
priest or mediator is therefore tolerated in the gospel, because there
is no
physical sacrifice to offer, no sacrament to perform, no visible seal
to be
fixed. There is no priest but Jesus. 2. That
not by, or in connection with, or because of, works
of any description or deeds of law of any character, moral or
ceremonial, legal
or ecclesiastical, does a sinner come, or is a sinner brought to Christ
and
saved, but by unmerited grace alone. It is a
flagrant misuse and abuse of the term “evangelical,”
to apply it to a denomination that either theoretically or practically
deny
either of the above saving truths. What shall we say of those that both
theoretically and practically deny both? It is to be an accomplice of
most
pernicious error to indorse such as evangelical, which means according
to the
teachings of Christ and his apostles. Now in
the light of the above axioms and truths, let us
inquire for the true relation of baptism to salvation, for I concede,
in the
out-start, that there is some, and, indeed, a scriptural and intimate
relation;
but not as “a means to an end,” but the evidence visible and proof of
an end:
not the cause of a certain effect, but the effect of a certain cause -
salvation. 1. Baptism
is not a divinely appointed means to secure the
actual remission of
our sins. I
will make this evident from two considerations: (1.) It
contradicts both of the two great fundamental vital
truths of Christianity which all evangelical Christians of every nation
admits
and teaches - that in connection with, or because of a work, a specific
physical act, the remission of sins can be obtained; and more, those
who teach
this are wont to call baptism the law of pardon. If it is only in or by
obedience to it sins can be remitted, then it is by a deed of law that
salvation is obtained. It
violates the first great truth; because the sinner not
being allowed to baptize himself must depend upon the will and physical
assistance of another, as the administrator of baptism, thus exalting
him to
all intents and purposes into a real priest, a mediator between the
sinner and
God, for there is no other name given among men by which baptism can be
administered, except the minister or official servant of a church; and
if
baptism brings the sinner into saving relations to Christ, or the
efficacy of
the blood of Christ to the soul, the administrator, by whatsoever name
called,
or in whatsoever habits dressed, he is a real priest. But the
express letter of the Word of God also condemns this
theory, since it positively teaches that by and through faith alone the
remission of sins are secured and enjoyed. In
connection with the above declaration of Paul in his
sermon in the house of Cornelius, the Holy Ghost demonstrated then and
there,
and before the eyes of Jews and Gentiles, that the remission of sins
and
salvation were not depending upon the physical act of baptism. Let us
read on:
“While Peter yet
spake these words,
[i.e., ‘that whosoever believeth on Him shall
receive
the remission of sins],’ the Holy Ghost
fell on all them that heard the word. And they of the circumcision who
believed
were astonished, as many as came with Peter, because that on the
Gentiles also
was poured out the gift of the Holy Ghost. For they heard them speak
with
tongues, and magnify God. Then answered Peter, Can any man forbid
water, that
these should not be baptized, which have received the Holy Ghost as
well as we?”
- Acts 10:44-47. All
these, the first converts of the Gentile world, were
actually pardoned and regenerated before they were baptized. There can
be no
cavil about this, on the part of any who are willing to bow to the
clear and
positive teachings of God’s word. But
this forever decides that remission of sins is not
secured through baptism as a means to an end, a cause for an effect. I might
pause here and multiply the clear, obvious
statements of Scriptures until it filled pages. Christ
promised salvation to the believing, the unbaptized,
thief upon the cross. Say not “he could not have been baptized, and,
therefore,”
etc., but believe the great fact of the Gospel that Christ never
promulgated
heaven, never revealed but one act by which remission could be
obtained, and
that is through penitential faith on the Son of God; therefore the
thief could
be saved while nailed to the cross, otherwise he could not have been
saved; for
without remission of sins there is no salvation. “John
the Baptist baptized his subjects to secure for them
the remission of sins.” I answer, not for the actual remission of their
sins
did he baptize any, nor did he ever teach that baptism was a, or the,
condition
of salvation. If we know certainly what he taught, in one sermon, we
know he
did not teach differently at any time. By turning to John
3:35, we find his very words: “The Father loveth
the Son, and hath given all things unto his hand. He that believeth on the Son hath everlasting
life; and he that
believeth not the Son shall not see life; but the wrath of God abideth
in him.” Christ
taught the same doctrine: “And as Moses lifted
up the serpent in the wilderness, even so must the Son of Man be lifted
up,
that whosoever believeth in him
should not perish but have everlasting life. For God so loved the world
that he
gave his only-begotten Son, that whosoever believeth in
him should not perish but have everlasting life.”
- John 3:14-16. 2.
Baptism is not a sacrament in and by which our sins are actually
cleansed away. In all
the Old Testament there was no typical atonement
without the blood of sacrifices – And all
the blood of beasts, pointed
to the blood of Christ that was to be shed for the
actual remission of all sin - the “fountain that was to be opened for
sin and
uncleanness.” Therefore when we enter the new dispensation, the first
thing
that greets our eyes is the rent veil and the open mercy-seat, over
which we
read: “The blood of Jesus Christ his Son cleanseth
us from all sin.” - 1
John 1:7. There
is not, therefore, a sin for baptism to wash away,
since we come to the blood first. The baptismal cleansing cannot be
real but
declarative only, since it does nothing towards the actual cleansing
away of
sin. Nor can
it be said that it is through baptism we reach his
blood but through faith. Paul is very clear on this point:
“Whom
God hath set
forth to be a propitiation through faith in His blood, to
declare His
righteousness for the remission of sins that are past, through the
forbearance
of God; To declare, I say, at this time His
righteousness: that He
might be just, and the justifier of him which believeth in Jesus. - Romans 3:25-26. 3. Nor
is baptism an act or sacrament by or on account of
which we obtain justification before God. The
word of God everywhere teaches that our justification is
not conditioned upon our works - by deeds of law of any description
whatever,
or the grace of God is made of none effect - and how much less then to
make it
depend upon a deed or transaction which we are unable to perform, but
must
secure the consent of third parties - a church or priest - to do for
us, thus
making our justification before God depend upon the will and act of
others, as
well as our own, which is subversive of the whole plan of salvation.
Faith, and
faith alone, independent of all overt acts, does this, and consequently
secures
our salvation. Let
this question be forever put to rest by the clear and
explicit teachings of Paul in his Epistle to the Romans, in which he
emphasizes
the fact that the saving righteousness of Christ is bestowed through
faith in
Christ, without any deed of law whatever, whether it be the law of
baptism or
of circumcision. “Therefore we
conclude that a man is justified by faith without deeds of law.” - Romans
3:28. To
faith, as the medium of justification, nothing can be
added, or the whole scheme is destroyed. “Christ is become of
none effect unto you, whosoever of you are justified by the law: ye are
fallen
from grace.” - Galatians 5:4. How then can baptism be required except as the profession and evidence of this?The work of Christ is the only efficient, and faith the only instrumental, agency in our salvation. Neither baptism, nor any rite or
ordinance of
religion is a meant
in order to this end: “For Christ is the end of the law for
righteousness
to every one that believes. For Moses describeth the righteousness
which is of
the law, that the man which doeth these things shall live by them. But
the
righteousness which is of faith, speaketh on this wise, Say not in
thine heart,
Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into
the deep? (that is, to bring up Christ again from the dead.) But what
saith it?
The word is nigh thee, even in thy
mouth, and in thy heart: that is, the word of faith, which we preach;
that if
thou wilt confess with thy mouth the Lord Jesus, and shall believe in
chine
heart that God hath raised him from the dead, thou shalt be saved. For
with the
heart man believeth unto righteousness; and with the mouth confession
is made
unto salvation. For the Scripture saith, Whosoever believeth on him
shall not
be ashamed.” - Romans 10:4-11. It is
perverting the plan of salvation to its utter
subversion to teach that baptism is the law of pardon and justification
before
God. 4. Nor
is it in, or by, baptism that we receive the promise
of the Spirit. This is
a cardinal doctrine of the Campbellites - that the
gift of the Holy Spirit is conditioned upon baptism, and that no one is
justified by God’s Word to hope for the promise of the Spirit, except
through
water baptism. But the
scriptures teach us that we receive the promise of
the Spirit through faith, and not through baptism: “That we might receive the promise of the
Spirit through faith.” - Galatians 3:14. If by
the gift of the Holy Spirit is meant remission of
sins, or regeneration of heart or justification unto life and
salvation, then
from the scriptures we learn that no one ever received the gift before
pardon
and regeneration, etc., had been enjoyed; for believers in Christ, and
believers only, ever received the “baptism” or “the gift of the Holy
Spirit:” “In whom after that
ye believed ye were sealed by that Holy Spirit of promise.” - Ephesians 1:13. This
regeneration Paul explains by indicating its results,
and tells us clearly by what means it is wrought in us: And
you hath he quickened, who were dead in
trespasses and sins; wherein in time past ye walked according to the
course of
this world, according to the prince of the power of the air, the spirit
that
now worketh in the children of disobedience: among whom also we all had
our
conversation in times past in the lusts of our flesh, fulfilling the
desires of
the flesh and of the mind; and were by nature the children of wrath,
even as
others. But God, who is rich in mercy, for his great love wherewith he
loved
us, even when we were dead in sins, hath quickened us together with
Christ (by
grace ye are saved;) and hath raised us
up together, and made us to sit together in heavenly
places in Christ Jesus.” - Ephesians 2:1-7. “Now if any man be in Christ, he
is a new creature: old things [of the flesh, as above
enumerated,] are passed away; and behold, all things are become new.”
- 2 Corinthians 5:17. This is
the work of the Spirit operating from above, and not
through physical media, dependent upon the will of man - the
administrator of
baptism, be he minister or priest. It is
the Spirit of God that quickens, begets within us the
divine life, and renews our souls in the likeness of Christ. This
regeneration
is not a change of state - merely professed relations - but the
renovation and
regeneration of our moral natures; and, I again emphasize it - is not
effected
in, and by, the act of baptism as a means, any more than it was through
the
bloody sacrifices or ablutions under the legal dispensation,
The
sovereign will of God alone
Our
quickened souls awake and rise 5.
Baptism is not the means by or through which we are
regenerated or born again, as all the Protestant, as well as Catholic
creeds do
teach. Christ,
in his explanation of the new birth to Nicodemus,
denominates spiritual regeneration a birth from above, and not from
below. 1.
From
the fact that John thus denominated it when he
announced its approach (Matthew 3:18); the kingdom of
heaven [1] has
approached, and, 2. From
Christ’s use of the phrase (Matthew 4:17), also (Luke 17:21)
the “kingdom of God is among - not
within - you,” and even in this same
conversation, “for if I have told you
earthly things, and ye believed not, how shall you believe if I tell
you of
heavenly things?” Thus clearly implying that this kingdom, though
heavenly
in its origin, was located upon the earth. By being “born from above,”
Christ
taught the ruler of the Jews, and every inquirer of the way of
salvation in
subsequent ages, that it was not through earthly agents, as human
priests, or
ministers, in administering church rites, or sacraments, and the use of
earthly
elements, as water, or chrisms, that the regeneration of the heart
could be
effected, but alone through the direct agency and efficient workings of
the
Holy Spirit - that power which brought Christ alive from the dead -
that the soul
of a sinner, dead in trespasses and sins can be quickened and made
spiritually
alive. 6. Nor
is baptism appointed to secure our spiritual union
with Christ, by which we become the children of God. Ritualists,
who have perverted the whole plan of salvation,
to the subversion of the souls of men, hold and teach that baptism is
the first
act in which a sinner can meet with Christ, or be united to Christ;
and,
therefore, the sinner is directed to the river, pond, or pool, as his
first
act, and his first step toward Christ; and they teach that by baptism
he is
literally introduced into Christ, and spiritually united to him. This
is
placing water before blood, and making the baptizer - be he Protestant,
or
Catholic, or Campbellites human priest - a mediator between the sinner
and the
Savior. This
doctrine is abhorrent to the Word of God, which every-where
teaches us that we become the children of God by becoming one with
Christ, God’s
Son; and that the nexus - the uniting link or act - is faith, and faith
only - a
mental operation, and not a physical act. “For ye are all the children of God by faith
in Christ Jesus.” - Galatians 3:26. By no
other way, then, did anyone ever become united to
Christ, and become a child of God, in virtue of his union with Christ,
since
all become Christ’s, and the children of God, by faith alone - no act
of the
creature is necessary to be added to faith, and certainly much less an
overt
act of a third person cannot be necessary; since this would be making
our
filial relation to God depend upon the will and pleasure of a sinful
man, or
men. 7. Nor
does baptism in any way introduce us into, or secure
for us the grace of God, by which we receive remission of sins and
salvation. If this
were true, then would it be true that the grace of
God was dependent upon our merits - upon works of righteousness that we
may do
by the will and assistance of others - which doctrine is dishonorable
to God,
and destructive of the whole scheme of salvation by grace. But what
saith the
Scriptures? “By whom also we have
access by faith into this grace wherein we stand, and rejoice in hope
of the
glory of God.” - Romans 5:2. “In whom we have
boldness and access with confidence by faith of him.” - Ephesians
3:12. 8. Nor
is baptism a seal, or the seal, of the Covenant of
Grace, that not only offers and applies, but confirms, all the
blessings of
that covenant to us. It is
most absurd, if not profane, to teach that any
conceivable physical act performed by man is the Seal of the Covenant
of Grace
- a spiritual covenant; and the more so to say it has two or more
seals. This
is also to profane the office - work of the Spirit, by virtually
committing it
to fallible men, thus teaching that man - a priest - could do the work
which a
gracious God committed alone to the Holy Spirit. The
Scriptures teach that the Holy Spirit is the Sealer, and
Christ’s likeness, left upon the character as the result of the
Spirit’s
sealing, is the image and superscription of the seal itself. “In whom
[Christ] also after that ye
believed, ye were
sealed with that Holy Spirit of promise.” - Ephesians
1:13. “Grieve not the Holy
Spirit by whom ye are sealed unto the day of redemption.” - Ephesians 4:30. Now,
having shown from the harmonious teachings of the Word
of God that baptism is not a means of remission, or the cleansing away
of sin,
or of justification or regeneration, or union with Christ, or a seal of
the
Covenant of Grace, how can we understand the passages quoted at the
opening of
these pages, in which baptism seems so intimately connected with
remission and
salvation? It seems to me that Peter, who uses one or two of the most
plausible, is the one to explain them, which, we think, he most clearly
does.
He says: “The like figure
whereunto baptism doth now also save us, (not the putting away of the
filth of
the flesh,) but the answer of a good conscience toward God by the
resurrection
of Jesus Christ.” - 1 Peter 3:21. From
this we learn, at least, two things - (1)
That baptism does not produce a good conscience - for
one must have been produced before baptism in order for the rite to
answer or
satisfy its demands. Therefore baptism does not secure the remission of
sins,
and a conscience cleansed by the blood of Christ. (2)
That the rite of baptism was appointed, not to be a
sacrament of salvation, but a figure, and a figure only, whether we
consider it
as related to repentance, to the remission of sins, or to regeneration.
Whatever it is said to do, it does figuratively, - declaratively; and
can do
nothing, confer nothing really. If we
read “baptism of repentance,” we must understand that
it is an act professing repentance - declaring one in the exercise of
repentance. If it
is the “baptism of the remission of sins,” or to “wash
away sins,” it still is declarative of the remission of sins enjoyed,
and
figurative of sins actually washed away by the blood of Christ. If we
read the “bath of regeneration,” we must understand it
as the outward evidence and sign of the existing fact. This is
the pass-key to all the passages quoted by those who
teach that baptism is an, or the, efficacious means of, and necessary
to,
salvation - joined to faith in Christ - on the part of an adult; but
efficacious and essential to salvation without faith or consciousness
on the
part of infants. Now, it
must follow that baptism is connected with faith in
our salvation declaratively only. It is a visible expression or
declaration
that faith exists; it simply expresses or professes a saved state. By
faith we
receive Christ and all the blessings that flow from a union with him;
and in
the act of baptism we confess Christ, and avouch our allegiance to him
as our
Savior and Lawgiver. It is in no sense a seal, but simply a sign of
grace
received, and a union formed, the visible and appointed fruit or
evidence of a
loving faith. Baptism
not alone does this; good works - all outward
obedience - do it also. For without obedience our faith would be
reckoned a
dead faith, because, without the inseparable sign of life - growth. “What doth it profit, my brethren, though a
man say he bath faith, and have not works? can faith save him.” - James 2:14. They
evidence that we are believers - that faith in, and
union with, Christ does exist: but the observance of outward rites did
not
produce the faith, nor effect the union. In the same way a verbal
confession of
the sinner is joined with faith: “That if thou shalt
confess with thy mouth the Lord Jesus, and shalt believe in thine heart
that God
bath raised him from the dead, thou shalt be saved. For with the heart
man
believeth unto righteousness; and with the mouth confession is made
unto
salvation.” - Romans 10:9, 10. “Confession
with the mouth,” says Carson, is not less
necessary, then, than belief with the heart, though in different
respects. They
are equally essential, only for different purposes; the one is required
to own
or authenticate the other; the one is the spirit, the other is the body
- the
visible form of the churchman. It is not strange, then, that we should
find
baptism joined with faith in the commission; its omission there would
surprise
us. Baptism is the appointed mode of confessing Christ: “As
many of you as have been baptized into Christ, have put on Christ.”
It is the great public act by which we assume His name, and subscribe
ourselves
His servants; and it is the declaration of Christ to us and the world
that our
sins are washed away; and thus we may be said to declaratively wash our
sins
away. It is our badge of discipleship; in its waters we “put
on Christ” - openly avow our interest in, and our dependence
on, Him. Primitive believers were known as such by their baptism - not
soldiers, not recognized as Christians, until baptized; and, without
this, they
would not have been recognized as disciples, or followers, or friends,
of
Christ. Here, also, to the eye of others, we take our stand among the
disciples
of Christ. Previously possessing the substance - the spirit we put on
the form,
the body, the clothing of Christianity - our baptism authenticates our
faith,
declares us believers; it says, in symbol, we are Christ’s; it is an
outward
and visible sign of an inward and invisible grace; and hence can belong
only to
such as possess that grace, since its observance is designed to attest
the
reality and present existence of that grace. To place baptism upon a
sinner, or
a nonbeliever, or an unconscious infant, is to pervert the ordinance,
and to
teach a falsehood, which, if the person or child so baptized should
believe,
would insure the loss of the soul. Illustration:
In the Episcopal office, every one received
into that organization is required to confess and affirm, that, in
baptism,
although it was administered to him when an unconscious infant, and
asleep in
his nurse’s arms, without knowledge or volition, he was made an “heir
of God, a
member of Christ, and an inheritor of the kingdom of heaven.” Now,
with the Word of God to guide us, we say every one of
all baptized into that communion, implicitly believing that statement,
and
depending upon it for salvation, will inevitably be lost; for no living
infant
or adult, without volition, ever was made an heir of God, a member of
Christ,
or an inheritor of the kingdom of heaven. And we ask the thoughtful
Christian
to examine each of the Protestant Confessions, and decide if their
teachings
were implicitly believed by those baptized in infancy, if they would
not be
forced to conclude that their salvation was secured to them when their
parents
had baptism administered to them in unconscious infancy as the
“sacrament of
salvation,” or “seal of the covenant of grace?” It must
be evident to all that the position we occupy as
Baptists, touching the relation of baptism to faith, does not
necessitate the
conclusion, that, in every case, there is an absence of salvation where
there
is an absence of baptism, as we are forced to conclude from the
position
occupied by Catholics, and Protestants, and Campbellites, who teach
that it is
the seal of the covenant of grace, or the appointed sacrament of
salvation, or
the law of pardon. Many will doubtless be saved who were never
baptized. They
confessed Him with their mouths, and honored Him with their lives; and
they
were accepted of Him, as was the thief. But all these are saved without
baptism, as, in other circumstances, they could be without good works,
nay,
without verbal confession. Yet the two latter are joined with faith in
our
salvation. Good works, a verbal confession, and a baptismal profession,
are
none of them agencies, or even instruments, in our deliverance; but
merely its
declaration and evidences. In this relation alone are they required by
God; and
they are required only as opportunity of obedience is offered, and as
light, in
order to obey, is possessed. Good works are declared essential to a
living
faith (James 2:17); “Even so faith, if it
hath not works, is
dead, being alone.” And a verbal confession is required; and yet
the thief
was saved without the former, and who will say that he would have been
lost had
he not been able to express himself in the hearing of others, - that
his secret
reliance and trust in the Savior would not have been accepted? May we
not say
the same of baptism as associated with faith in preceding salvation.
When it is
not understood, or when opportunity of observing it is not enjoyed, its
absence
is not the absence of salvation. But if
baptism is the law of pardon, the divinely appointed
means of remission, or the seal of the covenant of grace, then no one
can be
saved where there is no church or priest to administer it. I
submit here an illustration I submitted to Mr. A. Campbell
in a written discussion had with him in 1853-54. He had said: “I
affirm, then, that the first institution in which we can
meet with God is the institution of baptism.” “Remission
of sins cannot be enjoyed by any person before immersion.” “Before
we are justified in Christ, live in Christ, fall
asleep in Christ, we must be introduced or immersed into Christ.” Since Mr. Campbell has given us an illustration, will suppose one in turn: A
Chinese father, taking a boat of tea from the remote
interior to Canton, received a copy of the Bible from our missionary
there. On
his long voyage home, he read the wondrous book; and his heart, through
the
influence of the Holy Spirit, was deeply affected by its truths. He
read it in
his family; and within a few months, all his household embraced the
faith of
Christ, and that happy father rejoiced, believing on him with all his
house. One
month after this, the fever prostrated the eldest
daughter, and was rapidly hurrying her to the grave. She called her
father to
the bedside, and asked him if she might, in this last hour, trust this
new
religion in death; - if trusting upon the merits and promises of Him
who died
for sinners, and bore their sins in His own body on the tree would
suffice to
appease God’s violated law on her behalf; and if she might hope for a
place in
those heavenly mansions of our Father’s house on high. “Yes, my daughter,”
said the distressed father, “without a doubt. This new Bible is true;
we have
felt its truth in our own hearts; it has proved its authenticity to us,
that it
is indeed from the great Father above. The Savior of the Bible says, ‘Whosoever cometh unto me, I will in no wise
cast out;’ and, ‘He that believeth
on him is not condemned;’ and ‘That
whosoever believeth on him shall not perish, but have everlasting life.’
Do
you believe on him, my child?” “Oh,
yes, father! I can, I do wholly, fully lay my soul on
the blood and righteousness of Jesus my Savior only - on Jesus only;
but,
father, I have done, and I can do nothing.” “Hear,
then,” said the father, as he wiped away the tears of
mingled joy and sorrow from his eyes, “hear what this Bible says to
such: ‘Christ is
the end of the law [of all law, my daughter, and works are of the
law] for righteousness to everyone that
believeth’ not worketh, but believeth. And hear the reason, my
child, ‘Therefore it is of faith, that it might
be by grace, to the end that the promise might be sure to all the
seed; not
to that only which is of the law, but to that also which is of the
faith of
Abraham, who is the father of us all’.” “‘Sure
to all the seed’ it reads, father, and to the seed
which is of the faith of Abraham; but how may I know that I am of this
seed,
and am an heir according to this precious promise, that is sure,
because it
rests not in works, but in grace? and that word grace - grace - how
sweet that
word is to me now, father! all the books of the temple contain no word
like it;
grace, favor, free gift. The books of Buddha talk of works, works,
works. Could
I but know that I am of the seed!” “The
apostle answers your question, my child: ‘And if ye be Christ’s, then are ye Abraham’s seed, and heirs
according to the
promise.’ Will not that solve your doubts?” “Yes,
yes! how beautiful, how glorious, how sweet these
precious words and teachings to my soul! I never appreciated them so
fully
before. I feel that I am Christ’s: my spirit, my all rests upon Him.
But does
it not tell how I became Christ’s, and a child of God? Read it now to
me,
father, read it now!” And the
old man read through his tears, “For ye are all the
children of God by faith
in Christ Jesus,” and bowed his head upon the sacred book. There
was
silence for a moment; and he heard soft whispers stealing from the
couch, the
tears were slowly trickling from the half-closed eyes of the dying
girl, and a
sweet smile was playing over her features as she whispered: “That’s it
- that’s
it: a child of God through faith in Christ Jesus; and then heirs
according to
the sure promise.” “And
there are other passages, my child, shall I read them?”
said the father. “Oh
yes! they are so precious; they just meet my case; they
fill my soul so completely; read them.” “‘Therefore being justified by
faith, we have
peace with God through our Lord Jesus Christ.’” “There,
father, that’s enough - enough,” she faintly
whispered. “My soul is more than satisfied. Blessed Savior!” and she
looked up
as if to see him above her couch – “Blessed Savior, through thee I come
to
thee.” And the
whispers were hushed; and the family gathered around
the couch. The eyes, though glazed, were still upturned and full of
light; the
lips were parted, and a smile of unearthly sweetness illumined her
features:
She had gone to Jesus. This
is
an illustration of salvation by faith alone. Will
Mr. Campbell deny that that humble, believing child was regenerated,
justified,
sanctified, adopted, and saved - saved, too, according to the plan of
salvation? He will not do it - he dare not do it in the face of that
declaration of Christ himself; “He that
believeth on the Son hath eternal life, and shall never come into
condemnation,
but is passed from death unto life.” But the
Scriptures afford no ground for anyone to hope for
salvation who has the light and will not use it - who cares not to know
what
Christ requires of him, and who has an opportunity to be baptized as
Christ
was, and will not take up his cross and follow him. We have no right to
say
that such a one is a child of God; he does not give us the evidence of
it: for
by their fruits, not professions, we are to know them. “But this is no
more,”
says Carson, “than denying salvation to the Antinomian, or to those
who,
through fear or shame, refuse to confess Christ before men.” I cannot
think him
safe whose course, whatever be his profession, is a course of sin and
willful
or willing disobedience. Christ says: “He
that doeth the truth cometh to the light:” and, “If a
man love Me, he will keep My commandments.” To such the
apostle says “Wilt thou not know, O vain
man, that faith without works is dead?” which is equivalent to
saying, it
is no faith at all, just as a dead man is no man at all, only the form
of one.
I cannot think him safe who will not, for any reason, confess Christ
before the
world; to him the Savior says: “Whosoever
shall deny Me before men, him will I also deny” - refuse to own. I
cannot
think him safe who, with every opportunity of knowing his duty, and who
has
right views of the duty, and no real hindrance to his or her observing
it, is
yet living in neglect of the ordinance. Let such hear these awful words
of
Christ: “Whosoever shall be ashamed of Me
and of My words, of him shall the Son of man be ashamed when He shall
come in His
own glory, and in His Father’s, and
of the holy angels.” (Luke 9:26).
Solemn words! uttered not to frighten, but to warn. Do
parents, or relatives, or friends deter you? “If any man
love father, or mother, or
husband, or wife more than Me, he is not worthy of Me.” He that is
ashamed
not of My person merely, but of My laws, of him will I be ashamed. Yet
how many
who call themselves Christians, or cherish the hope, are exactly in
this case
with respect to baptism! They are willing to bear the name of Christ,
because
to do so involves no reproach; they are more respected for this than
they would
be to disown Him: but it is not so in coming out before the world, and
designating and honoring by your acts his ordinances, and His despised
church;
and this the sinful neglecter of baptism sees. He or she knows, that,
to submit
to the rite Christ appointed, and to follow Him in it, is to expose
himself to
scorn and contempt - is to bear the cross after Christ - is to offend
family or
friends. Let such hear the words of Christ: “Of him will I
be ashamed.” Such will he reject in abhorrence. Remember
that Christ is King, and is to be received as King
as well as Savior. “How can you be his friends if you do not admit his
rule? It
is vain to boast that you trust his Cross if you do not reverence his
Crown.” This
refusal on the part of a professed disciple to hear the
voice and obey the command of the Master for personal considerations
and the
assurance of salvation, is not consonant with the gospel scheme. That
scheme,
indeed, saves merely by grace, through faith - saves without the least
merit on
the part of man; but does it save rebels? does it license contempt of
divine
authority? “Shall we continue in sin
that grace may abound?” Will the Christian desire to do so? Is the
gospel a
doctrine of licentiousness? is it sent to open the flood-gates of
error? to
beget sin? to warrant us to serve our own wills and notions, fancies
and
conveniences? Nay, nay, but to subdue them - to renew our natures, and
make us
obedient to God. The
gospel knows no one, however high in profession, who
does not love and obey the commandments of Christ; and they wholly
mistake it
who suppose themselves saved in willing or willful disobedience.
Ignorance of
the law, when they have it, and have sense to understand and
opportunity to
obey it, will not avail; nor will the plea of sincerity in their error.
Hear
the Savior to such: “Not every one that
saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but
he that
doeth the will of my Father who is in heaven. Many will say to me in
that day,
Lord, Lord, have we not prophesied in thy name? and in thy name have
cast out
devils? and in thy name done many wonderful works? And then will I
profess unto
them, I never knew you: depart from me, ye that work iniquity.” Rejectors
of immersion! ponder these things. The institution
you rightly understand, or it is in your power to understand it; you
may know,
without a doubt, how Christ was baptized; your conscience is convicted.
If you
knew that you were going to the judgment tomorrow, and your salvation
depended
upon your being baptized as Christ was, and as he has commanded you to
be, you
would not be at a moment’s loss; you would, this day, be “buried
with Him by baptism;” you would be “planted in the
likeness of His death;” and yet you will not obey.
Are you not, then, rebels against Christ, and consequently exposed to
His
wrath? You are willing to own His person; but you reject and deny His
word, and
dislike His law. Will He not reject and deny you before His angels? You
knew
your Lord’s will; but you refused to do it; and do you hope to escape
being
beaten with many stripes? You say Lord, Lord, and do many things in
Christ’s
name; but this being all, may He not profess unto you, “I
never knew you?” Let
me,
in all affection and earnestness, as one who loves
your everlasting happiness, as one who would be faithful to his
mission, beg
and entreat you seriously and prayerfully to think on these things.
Will you
not, as you love your own souls, and as you hope you love Christ,
carefully
examine the New Testament and see what Christ requires of you as the
act of
baptism. Do not fail to do it - do not refuse to do it, and still hope
to be
saved, for you have no right to hope for salvation. Not because there
is any
merit in the act, or any grace conferred by baptism per se, but
because
such aversion to do the will of Christ should be an all-convincing
evidence to
you that your heart is not right in the sight of God - that you are as
Simon
Magus was, “in the gall of bitterness
and in the bonds of iniquity.”
Think, I beg of you, can you be saved while you openly contemn the
authority,
and reject the counsel of God against yourself? Your neglect of
baptism, and
union with the church of Christ, will not, on its own account, condemn
you; but
it certainly will as indicative of the state of your heart. Your
obedience will
be taken as evidence against you, and thus will be your death. “If ye love me, ye will keep my words.” Your
flagrant and inexcusable neglect of divine law declares
you the enemy of Christ. You are willing enough to confess Christ in a
way that
will not expose you to opposition or reproach, but the cross you are
unwilling
to bear. Can you, then, be his disciple? “And
he that taketh not his cross, and followeth after Me, is not worthy of
Me.”
Does not this cross of Christ try you, and find you wanting? “He that believeth and is baptized shall be
saved.”
Inspire
my soul with life divine, Let
mockers scoff, the world defame,
[1]The phrases “kingdom of
heaven,”
“kingdom of God,” - kingdom of God’s dear Son,” “kingdom of Christ,”
all
refer
to the self-same thing - Christ’s visible kingdom on this earth,
consisting of
all his true churches. |