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Review and Herald, Vol. 51, No. 11.

CONFERENCE ADDRESS

Review and Herald

Mar 14, 1878

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 14, 1878

CONFERENCE ADDRESS.

By James White

TO THE GENERAL CONFERENCE OF SEVENTH-DAY ADVENTISTS CONVENED AT BATTLE CREEK, MICH., MARCH 1, 1878.
BY ELDER JAMES WHITE.
Dear Brethren: For the first time since our Conference was organized we are deprived of the pleasure of meeting you and taking part in our annual council. And as it seems necessary that we should remain on the Pacific Coast this season we briefly address you relative to the rapidly growing cause to which we have given our life. Matters of grave importance will come before you. God give you wisdom in all your councils, and grace to deliberate to his glory in laying plans wisely and as broad as the cause demands.
It requires but a glance at our past brief history to see that we as a people have taken too narrow views of the work to be accomplished by the message of the third angel, consequently our sacrifices have been small, our offerings stinted, and the results of our feeble labors have corresponded with our efforts. This has resulted from want of real faith in the last message. True faith, to the possessor, is as good as knowledge. At least, if he has real faith he will act the same as if he knew. No man can act as God would have him act in the closing message unless his course is the same as if he knew that the present period was the time for this work, and that it is really being accomplished.
We have no need to call your attention to the evidences of our position. These you understand. You will agree with me that proofs are not wanting, that evidences are sufficient.
You have often reviewed these, and as the result, each time you have come to the conclusion that additional proofs would not add to the strength of our positions. Those that we have are complete. You have not assembled to search for a position as a body of Christians, but to act upon the one you have, and discharge those obligations which you have assumed in consenting to become the proclaimers and guardians of the last message.
Our people have chosen you to act. They acknowledge you to be the highest earthly authority. They confide much to you. They virtually say, Let the General Conference lay plans, and we will act the part God has assigned to us in their execution. Let me, therefore, as a father, admonish you to beware of taking too narrow views of the great work before us, lest in the very act you raise doubt in the minds of our people. They see as well as you that the work is vast, and that broader plans and increased facilities will ever be demanded in order to keep pace with the opening providence of God. If you lay plans in faith they will act in faith. If you plan feebly and in doubt, they will put forth corresponding action.
You are aware that for more than a quarter of a century the publishing department has claimed our first attention; and we rank this as first in importance among our institutions. Men who are called of God to be Christ’s embassadors hold the first rank in the church. They are God’s precious instrumentalities. But experience has proved to you that the preacher can do but little without publications; and it is as true that publications can accomplish but little without the living teacher of the word. The preacher who furnishes the people with books, who urges them and our periodicals on the people wherever he labors, adds nine-tenths to his usefulness. God bless the dear ministers of Jesus. They should preach with their hands in scattering the books and in obtaining subscribers for our periodicals, and not overwork their speaking organs.
We rejoice in the prosperity of our Offices of publication at Battle Creek, Mich., at Oakland, Cal., and in Europe. One of the greatest levers of the age to lift along society is steam, and thank God that it can be utilized in preaching the last message. Why go on foot twenty miles per day when the cars, impelled by steam, will take you two hundred?
Our publications are a power in the land. The writers of them have not aimed at popular style, but with the book of God in hand they have sought wisdom from Heaven. They are books of ideas expressed in earnest words of simple style. Here lies the power of preaching the gospel. Here is the power of our publications. Paul would not preach the gospel with wisdom of words, lest the cross of Christ be of none effect. 1 Cor. 1:17. Let the facts of the cross be laid upon the sinner’s conscience in all our sermons and in print. The figure of the cross, whether it be brought out by the touch of the painter’s brush, the artist’s pencil, or engraven, or in fabric, always looks best plain. There is a fitness in things. What! dress up a figure of the cruel cross upon which my Lord died in agony? Ornamentation illy represents the bloody agony of Calvary.
Those preachers who spend a life in pleasing their people with beauty of style and wisdom of words could do nothing with the plain message God has committed to us, if they would; but they will not come up to the help of the Lord. Hence God has called farmers and mechanics, school-teachers, and men of other professions, to declare the solemn warning of the third angel of Rev. 14:9–12. These men of good natural powers and some education have taken to their Bibles and their knees, and have become strong in God and in his work. They would not use what the world calls fine style, and display what is called pulpit oratory, if they could. No; in harmony with the style of our publications, they seek to pour forth the living truth of God from a warm heart, in earnest words such as the common people can understand.
Was not Christ the greatest preacher the world ever knew? His style was plain. The Holy Ghost, which inspired the four apostles to make record of what the Master said, dictated a simple manner of expression. Why is it that when you sit down to read chapters in the Gospels you do not put Webster’s or Worcester’s dictionary by your side that you may turn to the definitions of the hard words? Ah! it is because they are not there. Christ never used them. Paul would be like his Master. Though a profound scholar, and a man of great eloquence, when preaching the cross of Christ he would not spoil the effect in stooping to popular style.
Thus our books are written, and thus our preachers go forth with the gospel message, and the Spirit of God, which has clothed the great truths of our blessed Bible in garments of simplicity, goes with them, and gives them abundant harvest. Even men who are ignorant of the common rules of the English language have gone into the field, by the help of our publications, and have gathered many souls, some of these men of education, who have become abler in the word than were their teachers.
THE REVIEW AND HERALD should be the ablest and most select church paper in the land, and all our people should read it, and thus sustain this old, faithful preacher of truth and holiness. THE YOUTH’S INSTRUCTOR should be more widely circulated. And God bless the Danish and Swedish monthlies, and may they go on their mission to the Scandinavian people in our good country and in Europe by thousands of copies. Untiring efforts should be put forth to circulate THE HEALTH REFORMER, as a sort of John Baptist to prepare the way for the entrance of the message, and also to teach God’s people how to live in order to secure the greatest physical power.
But when we come to our numerous tracts, pamphlets, and bound books, what shall we say? They are of such value and importance to the cause that we have no language in which we can do justice to the subject. Let the steam presses move, and let this right arm of our strength move the people. The greater the circulation of them the greater the demand, and this demand will increase more rapidly until the work shall close.
We mention last, but by no means the least, THE SIGNS OF THE TIMES. This paper has reached the great circulation of 10,000. As a pioneer sheet it is adapted to the wants of the missionary field. In its behalf let us plead. We hope you will not only “Resolve” in reference to this paper and the Pacific Office, but that you will appoint suitable men and means to give the SIGNS still greater circulation and usefulness. The stockholders of this Association, and those connected with the Office, are grateful for the support of the General Conference and our Eastern brethren, and pray you that this patronage and support may not only be continued, but that it may be increased with the increase of the work.
Our missionaries in Europe are doing a good and great work. They have thrown the pebble into the waters, and although the tiny circular wave resulting from it is small in circumference now, it will widen until it shall embrace thousands of precious souls in all Europe. The time may be near when the $10,000 we raised for the press there should be invested, and let that press groan with its burden of silent gospel in the French, German, and Italian languages. And when we shall have missionaries in Great Britain, and a demand there for publications, they can be issued from the press at Bâle better than from America, until they shall be printed in England.
Second among our institutions is our beloved Battle Creek College. While we as a people should make God our trust, we by no means put a small value upon true education. The first object of our school is the mental and moral improvement of those who are called of God to preach his word. What we have said of plainness and simplicity of style must not be understood as against true education. Would God there was more sanctified learning in our ministry. The times and the work do not call for educated exquisites, but sound men, men of God, men of deep thought, sobriety, prayer, and devotion, such as the Lord can make strong in him. Should we pattern after others, our College would prove a terrible curse. There will ever be a battle. There is so much connected with the popular schools that is false and really superficial that we shall be in danger of drifting in the same direction others have gone. God never designed that our beloved school should raise men so above the people that in order to preach to vulgar sinners they must stoop prodigiously. True education in a real Christian gentleman will cause him to regard the work of leading the sinner to Christ as the most elevated. Feeling himself unworthy for the holy office, he will adopt the words of Paul, “Who is sufficient for these things?”
Mrs. W. and the writer have not pleaded for our school because our country is destitute of schools where men can be educated. No; these abound. But we have felt the importance of a sanctifying influence being thrown around our young men and young women at school, such as can be expected at Battle Creek, to secure a pure education. The standard of moral and religious training must be kept high in the school, and by the church which have the responsibility of having it located in their midst. This maintained, the Battle Creek College will prove a great blessing to the cause. If not maintained, it will prove a curse.
We briefly mention the Sanitarium as an institution of no small importance. We have no appeals to make for our people to take stock in this institution. Properly conducted it will fully sustain itself and in a few years pay its debts. But let the General Conference bear this in mind that at present charity patients cannot be treated at the expense of the institution. It has a heavy debt on its hands, with annual payments and interest to meet. If the worthy poor are to be treated, the church or Conference to which they belong must settle the bills. In view of the continued outlay in fitting up rooms, with the present indebtedness of the Sanitarium, this position should be satisfactory to all the friends of the health reform. But while we say we have no appeal to make to our people to take stock in Western Health Reform Institute we do not wish to convey the idea that we have lost interest in that institution. Although we took this position under the discouraging condition of the institution brought on by unworthy men who professed to fill the position of physicians, we are happy to state that no suchdiscouragement exists at the present time.
We laid our plans to obtain thoroughly educated young men of mind as principal physicians at the Sanitarium, and have lived to see it accomplished. J. H. Kellogg, M. D., as a Physician and Surgeon, stands at the head of the profession. This is acknowledged by doctors of all schools. And Doctors Fairfield and Sprague return with their diplomas from the highest Medical College on the continent, to take their places beside Doctor Kellogg. Five years since we laid our plans, and thank God that we see them accomplished. These, with Miss Lindsay, M. D., and Miss Lamson, M. D., make up the strong fraternity of physicians at the Battle Creek Sanitarium. These are all Christians, Seventh-day Adventists, looking for the coming of the Son of man in the clouds of heaven. While it may be their happy yet laborious task to relieve the body of indisposition and pain, may their task be made joyful indeed in pointing the invalid to the Lamb of God, who taketh away the sins of the world, and to that land upon the very borders of which we are almost treading, where the inhabitants will no more say, “I am sick.”
But, dear brethren, in behalf of our Publishing Houses, especially the one in Europe, we plead that they be fully sustained from the abundance in the hands of our people. It is a fact which should be felt by us, that our missionaries in Europe are not sustained as they should be. Eld. Andrews could do much more if he had means. Eld. Bourdeau is struggling with poor health, in poverty. Eld. Ertzenberger needs German books. And our dear Bro. Ribton, God bless him, is laboring in the most economical manner in Italy, in the territory of the seat of the beast. He calls for a paper and for tracts in the Italian tongue. He must have all the helps we can put into his hands.
The cause in Europe is brightening. The labors of Eld. Bourdeau in France, which for a time seemed discouraging, were fruitful. On the evening of February 25 we received the following cheering note from him:—
“I am sure you will be anxious to know how we are getting along, therefore I hasten to send you these good tidings. Bro. Gabert is having wonderful success in France. God is with him in power. He is near Lyons, the second city in France, and reports that in one week fifteen have been converted to the truth, and he urges me to spend next Sabbath with him to meet three preachers. But next Sabbath we shall hold our first Sabbath meeting here. Satan has tried to hedge up the way; but we will triumph in God.”
Let the Press be established with all the facilities of a complete office, as soon as consistent; and let our people feel that it is their privilege to speak through it in the repetition of millions of copies of precious tracts which have been written and translated with great care.
And may wisdom, grace, mercy, and peace from God the Father, and from our Lord Jesus Christ, be with you in all your deliberations, and with all who keep the commandments of God and the faith of Jesus, till Christ shall come and reward every man according as his works shall be. Amen.

ADVENT SONG.

By Francis Ridley Havergal

Thou art coming, O our Saviour, Thou art coming, O our King, In thy beauty all-resplendent, In thy glory all-transcendent; Well may we rejoice and sing! Coming! In the opening east, Herald brightness slowly swells. Coming! O my glorious Priest, Hear we not thy golden bells?
Thou art coming, thou art coming! We shall meet thee on thy way; We shall see thee, we shall know thee; We shall bless thee, we shall show thee All our hearts could never say. What an anthem that will be, Ringing out our love to thee, Pouring out our rapture sweet At thine own all-glorious feet!
Thou art coming! Rays of glory, Through the vail thy death hath rent, Touch the mountain and the river With a golden, glowing quiver, Thrill of light and music blent. Earth is brightened when the gleam Falls on flower and rock and stream; Life is brightened when this ray Falls upon its darkest day.
Thou art coming! At thy table We are witnesses for this, While remembering hearts thou meetest In communion clearest, sweetest, Earnest of our coming bliss, Showing not thy death alone, And thy love exceeding great, But thy coming and thy throne,— All for which we long and wait
Thou art coming! We are waiting With a hope that cannot fail; Asking not the day or hour, Resting on thy word of power, Anchored safe within the vail. Time appointed may be long, But the vision must be sure; Certainty shall make us strong, Joyful patience can endure.
Oh, the joy to see thee reigning, Thee, our own beloved Lord! Every tongue thy name confessing, Worship, honor, glory, blessing, Brought to thee with glad accord, Thee our Master and our Friend, Vindicated and enthroned; Unto earth’s remotest end, Glorified, adored, and owned!
—Francis Ridley Havergal.

THOUGHTS ON BAPTISM.

By Joseph Harvey Waggoner

BY ELD. J. H. WAGGONER.
(Continued.)

THE BAPTISM OF JOHN.

There has been much questioning in regard to the relation of John’s baptism to the gospel,—whether or not it was gospel baptism. It may not be of much importance, having but little practical bearing on present duty, but a brief notice of it may not be out of place. Our opinion is that there is not so much difference between the baptism of John and that of the disciples of Jesus as is generally supposed.
Speaking of “the beginning of the gospel of Jesus Christ,” Mark commences with the baptism of John, and the proclamation of John was identical with the first proclamation of Jesus. John said, “Repent ye, for the kingdom of Heaven is at hand.” Matt. 3:2. The Saviour’s first preaching was this: “The time is fulfilled, and the kingdom of God is at hand; repent ye, and believe the gospel.” Mark 1:15. John said he preached the baptism of repentance, and faith in him that was to come, that was, Christ. The first sermon after the resurrection of Christ was of repentance and baptism in the name of Jesus. It appears that the whole period from the beginning of the preaching of John until the time when the apostles turned to the Gentiles, about three and a half years after the death of Christ, was one of transition from one dispensation to the full establishing of the other. The two dispensations were for a time interwoven, as the following will show.
Jesus and his apostles preached the gospel, and their baptism was certainly gospel baptism. But Jesus, when he healed a certain person, commanded him to show himself to the priests and to offer the offering required by the law of Moses. And thus he recognized the validity of that law of the Levitical dispensation at that time. And the apostles were not permitted to preach to the Gentiles, even after the death of Christ, until they had offered the gospel to the Jews, or until the seventy weeks of Daniel 9 were fulfilled. Yet the new testament was ratified by the death of Christ, Heb. 9:15–17; and the rites of the Levitical law were taken out of the way by his death, being nailed to the cross. Col. 2:14.
Acts 19 does not afford so clear proof that they who were baptized unto John’s baptism were again baptized by the apostles as has been supposed by many. This was an unusual case, according to the record. On being questioned by Paul they said, “We have not so much as heard whether there be any Holy Ghost.” They had not been baptized by John, but by some of his followers, and they had not been instructed as John instructed those who came to him for baptism. Matt. 3:11. Thus it appears that they were not even well-instructed disciples of John, and it seemed just and necessary that the apostle should commence with them as novices.
But this instance does present satisfactory proof that it is right to re-baptize those who have not met the requirements of the gospel rite in their first baptism. Of this we may speak more particularly hereafter. Intimately connected with this subject is

THE BAPTISM OF CHRIST.

We do not by this mean that baptism which was taught or administered by Christ, as in the case of John, but that which he received at the hands of John in Jordan. On this also there has been much conjecture. It is mostly supposed to have been merely for an example. Jesus truly was our example; but we think his baptism has a significance beyond that of mere example. And here again, if John’s baptism was so essentially different from that of the gospel as most people suppose, his example under one would carry no weight in favor of obedience to the other. To this point we would call particular attention.
Christ was not our example merely, but he came into the world to be our substitute and our sacrifice. They who deny (as some do) the substitutionary or vicarious nature of the work of Christ set aside the efficiency of his work unto our salvation. His suffering for us was not altogether on the cross; his whole life was one of trial, of temptation, and of affliction. In the garden his soul was exceedingly sorrowful, even unto death; but an angel strengthened him that he might not then sink under the heavy burden of suffering. When Paul said, “He hath made him to be sin for us,” he evidently meant he was made to occupy our position, or be a partaker of our condition. And again when he said, “He was made under the law,” he must have meant that he was subjected to our condemnation; the apostle’s argument on the need and work of justification shows that this expression—under the law—signifies under its condemnation. He was “made under the law, to redeem them that were under the law.” Not under obligation to the law, as some vainly urge, for that condition does not call for redemption. Adam was subject to the law before he fell, but not a subject for redemption. It is a sinful condition, or being condemned by the law, which calls for redemption. It is evident that Christ was “made under the law” in this sense: as “the wages of sin is death,” he was “made sin for us,” to fall under death for our sakes. And this condition must have dated from his taking upon him the nature or “seed of Abraham.” And if he died because our sins were upon him (Isa. 53), and suffered under temptations and sorrows in our behalf and on our account, we must conclude that he was baptized for the same reason. And this is yet more evident when we consider that John’s baptism was “the baptism of repentance for the remission of sin.” Mark 1:4. There could be nothing appropriate to this in his being baptized for himself; for he had no sins to confess and needed no repentance. But inasmuch as the Lord “laid upon him the iniquity of us all,” it seemed suitable that he should be baptized, even as sinful men, for whom he stood, should be baptized.
There is a wonderful significance in his baptism which seems to be entirely lost if we lose sight of this momentous truth. “He bore our sins;” he acted and suffered as our substitute—in our stead. They who pervert or lightly esteem baptism, must lightly esteem the sufferings and the cross of Christ, as well as his example.

BAPTISM IN THE NAME OF CHRIST.

Because it is said in Acts 2:38; 8:16, and 19:5, that they were baptized in the name of Jesus, some have inferred that the apostles baptized in the name of Christ only. But this conclusion is very lame. It will only be necessary to examine the terms of the commission under which they acted to discover the fallacy of this idea.
1. The Saviour told them to teach all nations, and to baptize them in the name of the Father, and of the Son, and of the Holy Ghost.
2. He commanded them to tarry at Jerusalem until they were endued with power from on high. They were neither to preach nor baptize until the Holy Ghost came upon them.
3. The promised power came upon them on the day of Pentecost; and on that day was preached the first sermon after the great commission was given.
4. If they did not baptize in the name of the Father, and of the Son, and of the Holy Ghost, they did not obey their Lord’s commandment—they did not fulfill the commission under which they acted and by which alone they had authority to baptize. We trust none will be willing to risk such a conclusion as this.
If the record in Acts was the only evidence in the case, the omission of the names of the Father and of the Holy Ghost might be taken as decisive. But knowing that they were acting under a commission the specific terms of which required the use of the three sacred names, the case appears quite different.
When we consider the prejudice which existed among the Jews against the person and the name of Jesus, we see good reason why his name should be presented with peculiar emphasis to them, for no such prejudice existed against the names of the Father and the Holy Spirit. But to conclude hence that they did not obey their Lord’s commandment—that they did not fulfill their commission to baptize in the name of the Father, Son, and Holy Ghost—is more than the inspired record will warrant.

THE COMMISSION, STILL IN FORCE.

There is a large number of persons who appear to be zealous for the rite of baptism, in regard to both its form and its subjects, who yet, to avoid the evidence of the continuous direct presence and influence of the Holy Spirit, affirm that the commission of Matt. 28:19, 20; Mark 16:14–18, was given to the apostles alone and expired with them. But this affirmation places its advocates in a very unenviable and inconsistent position. That commission was the authority by which the apostles baptized; and if the commission has expired, there remains no authority to administer the rite of baptism. It will not then do to say, as they say, that we must follow the example of the apostles in this; for the example of the apostles, when they acted under a special commission given only to them, gives no warrant to others, who never received the commission, to follow in the same action after the commission has expired. Such a course would indicate the boldest assumption of authority under any government.
Thus it is easy to see that, when any individuals declare that the commission under which the apostles baptized has expired, it is equivalent to an admission that they administer baptism without divine authority. If the Lord suffered that commission to expire, as it contained the only warrant ever given in the gospel to baptize, then they who continue the practice are acting in defiance of the authority of Him who gave and withdrew the commission. They are usurpers of authority under the divine government. That they act according to that commission which they declare to be obsolete, is shown by their using the formula in baptism prescribed only by that commission.
We would fain hope that a consideration of this important truth might open their eyes to the inconsistency of their teachings and practice. If their teaching in regard to the great commission is correct, then surely their baptism is invalid, and their use of the sacred names in such a manner, without any authority, is exceedingly sinful—it is taking the name of Deity in vain. And if they persist in their practice of baptizing, then let them acknowledge the force and obligation of the commission, and accept all the consequences which the acknowledgment logically involves.

BAPTISM IS NOT CIRCUMCISION.

Baptism has, by very many, been considered the antitype of circumcision, or as filling the same place in the New Testament that circumcision did in the Old. Popular theories have been projected on this hypothesis, and Dr. Clarke incautiously says, “It has never been proved that baptism does not supply the place of circumcision.” That is not the correct method of viewing the argument. The question is this, Has it ever been proved that baptism is in the place of circumcision? We know it has been inferred; it has been supposed; it has been asserted; but it has not been proved. If the negative could not be proved, that would not be conclusive evidence that the affirmative is true. But in this case it is easy to prove that baptism is not the circumcision of the New Testament by showing what is that circumcision.
In Rom. 2:29 it is said circumcision is that of the heart; in the spirit, and not in the letter. In chap. 4:11 circumcision is called both a sign and seal, which, indeed, are the same thing. Eph. 1:13, 14, says, “Ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance.” When circumcision was first given to Abraham, it was called the token of the covenant, in which the promise was made that he should inherit the land. Gen. 17:11. Token is the same as earnest or assurance; equivalent also to sign or seal. Eph. 1:13 but confirms Rom. 2:29;—circumcision is of the heart, in the spirit. And this is further confirmed by Eph. 4:30: “And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption.” Also by 2 Cor. 1:22: “Who hath also sealed us, and given the earnest of the Spirit in our hearts.”
The Lord said to Abraham that the uncircumcised man child should be cut off; he had no part in the covenant, because he had not the seal or token of the covenant. Even so, we are told in Rom. 8:9, “Now if any man have not the Spirit of Christ, he is none of his.” He has no part in the new covenant because he has not the seal of the Spirit—the circumcision of the heart, which is the seal of the new covenant. This is a point of the utmost importance, involving our relation to the covenant of grace. And there is this difference under the arrangements of the two covenants; under the first, circumcision related to the men children; but under the second, “There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female;” that is, no such distinctions are recognized in the provisions of the gospel, but “Ye are all one in Christ Jesus.” All classes, all nationalities, must alike receive the circumcision of the heart, and are all, in Christ, “Abraham’s seed, and heirs according to the promise.” Gal. 3:28, 29.
There is yet further proof on this point. It has been inferred from the close connection of the statements in Col. 2:11, 12, that baptism is shown to be circumcision, but the proof is decisively to the contrary. “In whom also ye are circumcised with the circumcision made without hands.” But baptism is administered by hands, as entirely as was circumcision under the old covenant.
Rom. 2:28 says, “For he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh.” This exactly corresponds to the evidence already presented, that circumcision or the seal is that of the Spirit—of the heart. But baptism is an outward ordinance, and therefore cannot be that circumcision which is not outward; and such is the circumcision of the New Testament.
Thinking to relieve themselves of this difficulty, the advocates of that theory say that baptism serves now, as circumcision did then, as “an outward sign of inward grace.” But this is really no relief at all; it makes baptism fulfill the place of circumcision, the very thing which Paul says it does not, he showing that something else does take its place. That statement is very incautiously and imprudently made.
The Abrahamic covenant, identical with the gospel, ran parallel with the first covenantmade with Israel. There was no salvation in the covenant with Israel, only as it led to faith in the offering and promises of the Abrahamic covenant. Heb. 9:8–12; 10:4. “Circumcision of the heart” was taught in the law and the prophets, see Deut. 10:16; Jer. 4:4, &c., because it was their object to direct to the faith and blessings of the new covenant. Of this, outward circumcision was the sign. But Paul shows that there is no such outward sign now; circumcision of the heart, the antitype, alone remains.
To baptism is never ascribed the place, nor is it given any of the titles which the Scriptures apply to typical circumcision. They who give it such place and titles commit two errors; they assign to it that which the Scriptures never assign to it, and destroy the distinctions which exist between the two covenants in regard to the sign or seal, as shown by Paul.
This theory that baptism occupies in the new covenant the place which circumcision occupied in the old, was invented to uphold the doctrine of infant baptism. It is a pity that first impressions are so strong in many that, while they renounce infant baptism, they are slow to renounce the means which have been devised for its support.
(To be Continued.)
Continue reading: AN APPEAL TO THE CHURCHES