Baptism-Again by M. E. S.

Publishing Committee · Battle Creek, Mich. · Aug 12, 1858

Baptism—Again.

By M. E. S.

We noticed a question proposed by "H. W. L." in No. 8, Vol. xii, of the Review: "How can baptism necessarily precede pardon or remission, when we must first die to sin and can receive the Holy Spirit through faith, and thus be members of the body of Christ without it?"—In answer to which, we would remark, that the difficulty seems to consist in a misconception of the phrase "dying to sin," and in the idea that the Holy Spirit can only be received in a justified state. We will first endeavor to show that faith is not the only condition of justification or pardon; 2ndly, that repentance is not, i. e., dying to sin—and that the reception of the Holy Spirit, so far as we understand Bible teachings, has nothing to do in the matter.

It is true Paul said, "faith was reckoned to Abraham for righteousness;" Rom. iv, 9; but in verse 12, he speaks of "the steps of that faith of our father Abraham." Belief or faith alone, is but one act or step. Let James explain, Jas. ii, 9. "Was not Abraham, our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect." Faith and works constitute steps. "Ye see then how that by works a man is justified, and not by faith only." Then faith together with works (we will presently see what works they are) forms the ground of justification; but if faith be the only condition of pardon, then all who believe must be justified. But hear this same Apostle again: "What doth it profit, my brethren, though a man say he hath faith, and have not works? [It must profit everything if faith be the sole condition of salvation.] Can faith save him? Faith if it hath not works, is dead, being alone. Now a dead thing can have no life to impart and no power to save. But James goes even further, and says, "The Devils also believe, and (thus become members of Christ's body? Yes if faith be alone necessary; for the Apostle declares they have it; but says he) tremble."

We are then led to inquire, what works impart life to faith by which it can secure justification? Does dying to sin, otherwise called repentance? In Rom. vi, where this figure of dying is used, it is carried still further: the Christian is represented as having been buried with Christ; and says Paul, "if we have been planted together in the likeness of his death, (baptism,) we shall be also in the likeness of his resurrection." What right have we to stop short of the full import of the Apostle's teachings, and say if we believe, or die merely, without being buried, we shall be raised in the likeness of his resurrection, i. e., attain eternal life?

Again, were faith alone required on our part, why did not Peter tell the convicted so on the day of Pentecost? In listening to his teachings they believed, otherwise they would not have cried, "Men and brethren what shall we do?" Why did Peter reply, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins." If they could receive pardon, or God could bestow it on the ground of faith alone? Why did he not say to them, "Your faith saves you." Dear brethren and sisters, let Bible instructions harmonize.

We endeavored in articles entitled, "Conditions of Salvation," to show that repentance cannot secure forgiveness,—that though we may believe and repent, i. e., die to sin, or turn from sin for all future time; yet, as God is just, he could not receive this as an atonement for past transgressions, because he required perfect obedience, past, present, and future. Repentance in itself has nothing to do with the death of Christ; it has to do with nothing but law; and a law once broken can never, in itself justify any person. Dying to sin and dying to the law, in the sense of suffering its penalty, we understand to be two quite different things. The former is a turning from our sins by righteousness; the latter a literal suffering of the penalty of sin, which is death itself.

Now faith and repentance, having no merit in themselves to atone for sin, can we not see that they can only obtain for us the imputation of the death of Christ by an especial provision of the Judge? Has he ever, in any place promised to remit sins on either or both of these conditions. "There is no condemnation to them that are in Christ Jesus," so (conversely) to those who are out of him, there is ever condemnation; but are we any where said to believe or repent into him? Nowhere. What then has God appointed as the ultimate condition on our part by which he, the offended, will pardon transgression? See Gal. iii, 27. As many (no more) of you as have been baptized into Christ, have put on Christ. Again, 1 Cor. xii, 13. By one spirit are we all baptized into one body. If baptism be the door into the true church, which is here represented by the body of Christ, (and no other door is mentioned,) then it is evident we cannot enter the church or body except through this one door—baptism. Belief may lead us towards the door, (i. e. prepare us for receiving the imputed death of Jesus,) but never through it. Also, 1 Pet. iii, 21. The like figure whereunto even baptism doth also now save us.

It may be asked, what then can be meant by being sealed with the Holy Spirit, after believing? We reply, the word belief seems in some instances to include the other conditions of justification. Instance, the commission, "He that believeth and is baptized, shall be saved; but he that believeth not, shall be damned." Mark xvi, 16; also Heb iv, 3; x, 39; Acts xiii, 39; ii, 44; iv, 32, &c. As faith without works is a dead faith, and not that recognized in the Bible as a condition of salvation; so living faith must include works, (these must be, whatever God requires as works, among which are repentance and baptism,) hence the latter must be embraced in the term faith when used as above, or in Eph. i, 13. But that the Holy Spirit is not confined to God's children, see numerous instances in the Old Testament. Thus the spirit of God came upon Saul king of Israel and he prophesied; and this even while he was persecuting David. Was it because God was pleased with his motives, or the course he was pursuing towards the man after his own heart? Note also the case of Balaam and the ass, and observe God gives the dumb animal even a tongue and words. We cite these instances simply, to show that the pouring out of the Holy Spirit is no sign of justification on the part of the recipient. Who now may say that it cannot be given previous to remission of sins.

Indeed Christ says, Jno. vi, 44, no man can come to me, except the Father which hath sent me draw him. And we conceive that God acts directly upon the hearts of men only through the influence of his Spirit; hence one office of the Holy Spirit is to reprove the world of sin, and of righteousness, and of judgment.

What proof then have we of justification in the fact of God's pouring out his Spirit on Peter's Gentile hearers previous to their baptism? If they were already in a pardoned state, why should Peter command them to be baptized? See Acts x, 44-48.

We submit these hastily thrown out reflections to the candid considerations of the correspondent, hoping they may give a little light, if not, that we may be ourselves corrected. Mauston, Wis. M. E. S.