THE RELATION OF BAPTISM TO SALVATION
James R. Graves
“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 can not rationally account for the almost universal belief and
perpetuation of so gross an error through so many ages. Naked error can not
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 fulfill 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 can not enter into the
- ACTS
- ACTS
- 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."
- 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 CORINTHIANS 12:13: "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:
"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."
It is
still the doctrine of the
"Baptism
is not mere water only, but water put into God’s command, and united with God’s
Word. It effects the forgiveness of sins, redeems from death and the Devil, and
gives eternal salvation to all who believe it, as the word and promise of God
show. . . .The water, indeed, does not do this, but the Word of God that is
with and by means of the water, and the faith which trusts that Word of God in
the water. For without the Word of God the water is mere water, and no baptism;
but, with the Word of God, baptism is a gracious Water of Life, and a bath of
the new birth in the Holy Ghost."
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."
CONFESSION OF
CONFESSION OF
CONFESSION OF SUEVELAND. —"As touching baptism, we confess
that it is the font of regeneration, washeth away sins, and saveth us."
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 he 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."
If
baptism is indeed a seal of the Covenant of Grace, then no one ever was or can
be saved without baptism, or be engrafted into Christ, or receive remission of
sins or regeneration. If the rite is not a "sacrament" of salvation,
it is essential to it.
EPISCOPAL
Every
one confirmed in this church is required to give the following answer to the
Bishop, after giving to him their Christian names
QUES.
—"Who gave thee this name?"
ANS.
—"My sponsors in baptism, wherein I was made an heir of God, a member of
Christ, and an inheritor of the kingdom of heaven."
They
are required to believe this in their hearts.
Mr.
Melville, the most distinguished preacher of the Church of England, and
standard defender of its faith, says:
"We
believe it to be specially and through the sacrament of baptism that the Holy
Ghost acts in renovating the nature which became corrupt through the apostasy.
We really think that no fair, no straightforward dealing, man can get rid of
the conclusion that the church holds what is called ‘baptismal regeneration.’
You may dislike the doctrine, you may wish it expunged from the Prayer Book,
but so long as I subscribe to that Prayer Book, and so long as I officiate
according to the forms of that Prayer Book, I do not see how I can be commonly
honest, and yet deny that every baptized person is on that account regenerate.
These
views of Mr. Melville were fully indorsed by Bishop McIlvaine. Because of these
teachings, Bishop Cummings, a few years ago, seceded, and formed the Reformed
Episcopal Church.
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 can not 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:
"Dearly
beloved, forasmuch as all men are conceived and born in sin (and that which is
born of the flesh is flesh; and they that are in the flesh can not please God,
but live in sin, committing many actual transgressions), and that our Savior
Christ saith none shall enter into the kingdom of God, except he be regenerated
and born anew of water and of the Holy Ghost, I beseech you to call upon God
the Father, through our Lord Jesus Christ, that, of his bounteous goodness, he
will grant unto these persons that which by nature they can not have ; that
they may be baptized with water and the Holy Ghost, and received into Christ’s
holy Church, and be made lively members of the same.
"O
merciful God, grant that the old Adam in these persons may be so buried that
the new man may be raised up in them. Regard, we beseech thee, the
supplications of this congregation, and grant that these persons now to be
baptized may receive the fullness of thy grace, and ever remain in the number
of thy faithful and elect children."
Mr. Wesley,
the father and founder of Methodism, in his Sermons and Doctrinal Tracts, the
now standard theology of Methodism, says
"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.
This he
teaches is its efficacy in case of adults:
"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 can not 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
last General Conference, held in
THE
DISCIPLES’, OR CAMPBELLITES’, CREED.
"Immersion
is the means divinely appointed for the actual enjoyment of this first and
greatest of blessings." —Mill. Harb.
"I
affirm, then, that the first institution in which we can meet with God, is the
institution of baptism."
This is a
law, or a work—i.e., something to be done.
"It is
not our faith in God’s promise of remission, but our going down into the water
[an act or work that obtains the remission of sins."
"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."
"No man
has any proof that he is pardoned until he is baptized; and, if men are
conscious that their sins are forgiven, and that they are pardoned before they
are immersed, I advise them not to go down into the water, for they have no need
of it."
"Remission
of sins can not be enjoyed by any person before immersion."
"Before
we are justified in Christ, live in Christ, and fall asleep in Christ, we must
be introduced or immersed into Christ."
If the
above is not baptismal salvation, the following most certainly is:
"Is it,
or is it not, through faith in the blood of Christ that we receive the
remission of our sins through the act of immersion? [Here a work and faith are
conjoined. Read on.] The value and efficacy of his sacrifice is the very
document itself which constitutes the burthen of the testimony; belief of this
testimony is what impelled us into the water. Knowing that the efficacy of the
blood is to be communicated to our consciences, in the way which God has been
pleased to appoint [through the act of immersion], we stagger not at the
promise of God, but flee to the sacred ordinance, which brought the blood of
Jesus in contact with our consciences. Here we have faith and works inseparably
conjoined.] Without knowing and believing this, immersion is a blasted nut: the
shell is there, but the kernel is wanting." —
"In
baptism we are in spirit, as well as in person, buried with the Lord, wherein
also we are raised with him." —
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."
They
also put forth fourteen Articles of Faith, of which this is one:
"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 can not 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.
This is
a plain, unvarnished, honest statement of the case, written to honor the Author
and Finisher of the Faith, for he is the one Lord and Savior—and can be the
author of but "one faith," one baptism, and one church
as the pattern of all his churches. It is incumbent upon every one professing
to be the friend of Jesus, to examine honestly and prayerfully the word of God,
and decide which of these two theories is the scriptural and right one; for the
reader is bound to adopt the one or the other—risk his soul’s eternal salvation
upon one or the other—for there is no possible middle ground. I have placed the
theories fairly before your eyes, expressed in the very words of their Creeds
and Confessions, and indorsed by their standard teachers.
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 can not be equally true; if one is true, the opposite of it must
be false.
AXIOM
II.
The Holy
Scriptures, rightly translated and interpreted, in no instance contradict
themselves.
AXIOM
III.
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.
AXIOM
IV.
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.
From
the examination of the symbols of faith of the various denominations as
expressed above, I will take it for granted that only two ways have yet been
proposed; and from the word of God we are justified in stating that there are only
two ways conceivable by which sinful man may come to God for pardon 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.
No
denomination of professed Christians is entitled to be considered or called
evangelical, that does not at least admit, hold vital, teach the above two
truths, and whose practice does not accord with them.
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.
Then,
1st. —If baptism is inseparably connected with our salvation as a means to an
end, or cause to an effect, then it must be as a means
(1.) To
secure the actual remission of sins; or,
(2.) To
effect the actual cleansing away of our sins; or,
(3.) To
secure our justification before God; or,
(4.) To
effect and secure the regeneration of our moral natures—i. e., the birth from
above; or,
(5.) To
secure our living union with Christ; or,
(6.) To
seal all the blessings of the everlasting covenant to us,—which is salvation.
There
is a process in mathematics, called elimination, by which the number of factors
in two equations can be reduced. Let us see how many of the above hypotheticals
can be eliminated, disproved, and so dropped out of, as not to encumber the
operation.
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.
"To him
gave all the prophets witness, that through his name whosoever believeth in him
shall receive remission of sins." —Acts
This
was the gospel preached by all the prophets when they preached the plan of
salvation, and it was this doctrine that all the saints of the Old Testament
believed, and by which they were saved before the rite of water baptism was
originated. Nor was there any rite in the Old Testament by which the actual
remission of sins was in that age connected. There is, there never has been but
one way of pardon, one plan of salvation, and that has been by faith in the
Lord Jesus Christ.
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
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 3:14-17.
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,
On Jewish altars slain,
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 can not 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 that believeth in Jesus." —Rom.
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.
"Even
the righteousness of God which is by faith of Jesus Christ unto all and upon
all them that believe; for there is no difference, for all have sinned and come
short of the glory of God, being justified freely by his grace, through the
redemption that is in Jesus Christ. . . .To declare, I say, at this time his
righteousness: that he might be just and the justifier of him who believeth in
Jesus. . . .Therefore we conclude that a man is justified by faith without
deeds of law [any law]. . . seeing it is one God who shall justify the
circumcision by faith and the uncircumcision through faith. . . .Now to him
that worketh [seeks justification by baptism] is the reward not received of
grace but of debt. But to him that worketh not, but believeth on him who
justifieth the ungodly; his faith is counted for righteousness. . . .Therefore
it [salvation] is by faith that it might be by grace, to the end that the
promise might be sure to all the seed. . . .Therefore, being justified by
faith, we have peace with God through our Lord Jesus Christ." —Rom.
chapters 4 and 5.
"Therefore
we conclude that a man is justified by faith without deeds of law."
—Rom.
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." —Gal. 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." —Rom. 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." —Gal. 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." —Eph. 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."
—Eph. 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
Cor. 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—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,
"Not all the outward forms on
earth,
Nor rites that God has given,
Nor will of man, nor blood, nor birth,
Can fit a soul for heaven.
The sovereign will of God alone
Creates us heirs of grace,
Born in the image of his Son,
A new, peculiar race.
The Spirit, like some heavenly
wind,
Breathes on the sons of flesh,
Creates anew the carnal mind,
And forms the man afresh.
Our quickened souls awake and rise
From their long sleep of death;
On heavenly things we fix our eyes,
And praise employs our breath."
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.
"Verily,
I say unto thee, except a man be born—anothen—not again—but "from
above" he can not see, comprehend, understand, even the nature of
"the kingdom of God," i.e., Christ’s visible, though spiritual
kingdom on this earth. That he evidently referred to his visible earthly
kingdom, —the qualifications for entering which Nicodemus came that night to
inquire, —we learn, 1. From the fact that John thus denominated it when he
announced its approach (Matt.
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." —Gal. 3:26.
By no
other way, then, did any one 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 can not 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." —Rom. 5:2.
"In
whom we have boldness and access with confidence by faith of him." —Eph.
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." —Eph. 1:13.
"Grieve
not the Holy Spirit by whom ye are sealed unto the day of redemption."
—Eph. 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."
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." —Rom. 10:9, 10.
"Confession
with the mouth," says
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
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 can not 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
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 every one 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 any one 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
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
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."
Didst thou, dear Savior, suffer
shame,
And bear the cross for me?
And shall I fear to own thy name,
Or thy disciple be ?
Inspire my soul with life divine,
And make me truly bold,
Let knowledge, faith, and meekness shine,
Nor love, nor zeal, grow cold.
Let mockers scoff, the world
defame,
And treat me with disdain;
Still may I glory in thy name,
And count reproach my gain.
1 The phrases “kingdom of heaven,” “
Return To 'A Baptist Voice' English Home