BAPTISM by E. Goodrich

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 16, 1876

BAPTISM

By E. Goodrich

The object of the following remarks is not to give a complete and exhaustive exposition of the subject of baptism, but to briefly consider that oft-repeated question: “Is baptism a saving ordinance?” The question seems pertinent enough, yet it is not a proper question, because it can neither be answered in the affirmative nor in the negative without leaving the one who gives the answer in an unpleasant position. If one answers, “Yes, baptism is a saving ordinance,” then it will be replied, “Of course, all who are not baptized will be lost.” But if it be answered, “No, baptism is not a saving ordinance,” then the question will arise, Why baptized at all? Or, if at all, what is the difference as to the mode?

The question itself is evidence of its own weakness; for it admits that baptism is an ordinance. An ordinance is an external rite or ceremony. The religion of the Bible has both an inside and an outside—it has its heartfelt joys, its emotions and sentiments, and it has also its sacraments and outward observances. Baptism belongs to the latter, and not to the former.

Baptism is an initiatory rite by which men are inducted into the visible church of Christ. It is a means of open profession of faith in Christ and the doctrines which are taught in the Bible. It is an ordinance in which we take upon ourselves the name of the God we believe in and worship.

The object of an ordinance or ceremony is evident. The object is to define and witness to certain relations that already do or shall hereafter exist. All our rights and duties are the natural outgrowth of relations sustained; some of which are natural, others of which are assumed and artificial. Natural relations demand no rites nor ceremonies; assumed relations always do. A native-born citizen need not obtain naturalization papers, but is already known to be a citizen, and is entitled to all the rights and immunities of citizenship. But if one is born an alien or a slave, before he can become a citizen and a free man he must become naturalized or emancipated, as the case may be. And this is done through the instrumentality of ceremonial law sustained by civil law. Yea, it is the papers duly signed, sealed, and delivered, that make the act lawful.

The ordinance of baptism seems to sustain the same relation to religion and religious life as the marriage ordinance does to social life. No one supposes that the marriage ordinance has anything in particular to do with the affections. Marriage is only a social, civil, and ceremonial arrangement to define the assumed relation of parties. And if the hearts of those thus united in marriage are not already joined and blended, a performance of and compliance with the ceremony will have but little to do in uniting those hearts. Hymen may join the hands, but it is Cupid that unites the hearts. Nevertheless, an observance of this ceremony is every way lawful, right, and proper, because every person contemplating this relation owes to himself, to his friends, and society, a duty which can only be discharged by an observance of this ordinance. There is no event in one’s life that ought to be more interesting than that of marriage. And when one (perhaps a lady) is married to the man of her choice, the one she loves, and one every way worthy of her, it is then and in that way she answers a good conscience to all her friends and to society.

Conscience is judgment. A well-defined and regulated sense of that which is right and proper on any subject is conscience. A man may have a mechanical conscience, a literary conscience, a social conscience, or a moral and religious conscience. The Jewish council, who would not enter into the judgment hall of Pilate for fear of being defiled so that they could not celebrate the passover, had a very fine religious conscience; yet they had no moral conscience; for they had already conspired to put to death a righteous person.

These remarks seem proper, because no one will contend that baptism has anything to do in changing the heart or affections. If one has never been converted, has never tasted of the good word of God or the powers of the world to come, nor even repented of his sins, it is not probable that baptism will do him any good. Baptism is neither to wash away the filth of the flesh nor the guilt of the conscience.

Baptism is the answering of a good conscience; it is also a figure of salvation. Thus we read of the flood and the few souls saved—saved from the old to the new world through a flood of waters: “The like figure whereunto even 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.” Here are two figures, both teaching the same thing, namely, salvation through Christ and the resurrection from the dead. We are saved (or are to be saved) from this life through death to a future life; and we are saved from this world of change and decay to the new world and to the everlasting age. This is the doctrine of baptism. But how are we to answer a good conscience toward God in the observance of this ordinance? A good conscience is a true and right judgment. And to answer a good conscience is to respond to our enlightened convictions of truth and duty.

If we confess a truth when we see it, or discharge a duty when it is made known to us, we certainly answer a good conscience, whether in giving our hearts to God or in the observance of any rite or ceremony.

In the former dispensations God was known by such appellations as, The Lord God, The Almighty God, The I Am, and The Jehovah God. But in the ordinance of baptism (according to the gospel commission), in which ordinance we take upon us the name of the God we worship, he is known as the Father, Son, and Holy Ghost.

Now if this be the truth, as it most certainly is, then it follows that to believe and confess this truth is to answer a good conscience toward God. And this subject is yet made plainer if we take into the account the religious history and condition of the world at the time of our Saviour’s first advent. At that time almost the entire world was in profound darkness and ignorance as to the true and living God. They worshiped almost every conceivable object and element in heaven or in earth. Their religious philosophies attempted to account for every cause of good and evil in our world. And although some of the nations taught the existence of a supreme Deity, yet they believed him so far above and removed from the affairs of men as to have no hand in creating this world, and no care in how it was governed. They believed in a multitude of inferior gods, the descendants of the supreme Deity, some of which were good, and some of which were evil, who had been appointed to rule over the destinies of this world. They also believed that the souls of departed heroes and of illustrious women became gods after death. All these they venerated and worshiped. And judging from their worship and the homage paid to these deities we may well exclaim, as did the apostle Paul, “But I say, that the things that the Gentiles sacrifice, they sacrifice to devils, and not to God; and I would not that ye should have fellowship with devils.” 1 Cor. 10:20. To be baptized in the name of any or all of these would not answer a good conscience. But when we are baptized in the name of the Father, Son, and Holy Ghost, as the true and living God, our Creator, Preserver, and Saviour, we at once and forever renounce and separate ourselves from every kind and species of idolatry and false worship.

How comprehensive our confession of faith and how complete our renunciation of error in this ordinance.

E. GOODRICH.

Edinboro, Erie Co., Pa.