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Review and Herald, Vol. 51, No. 12.

THOUGHTS ON BAPTISM

Review and Herald

Mar 21, 1878

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Mar 21, 1878

THOUGHTS ON BAPTISM.

By J. H. Waggoner

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

SUBJECTS OF BAPTISM.

The saying is very old—“There are two sides to every question,” and no one will contradict it. But when we come to examine the two sides, we find that they resolve themselves into a right side and a wrong side. There cannot be two sides equally right to any question.
We have said, and firmly believe, that, in Biblical questions, the path of safety lies in keeping as strictly as possible to the exact terms of the Scriptures. But besides those who adhere to this principle and rest only on evidence positive or direct, there is, unfortunately, another class who place strong reliance upon that which is suppositive or inferential. Few Bible doctrines are difficult to understand if we confine ourselves to that which is revealed. They become difficult, and the ground of confusion, when inference takes the place of statement.
In regard to the subjects of baptism, we have some plain, undeniable statements in the Scriptures.
1. Jesus said, “He that believeth and is baptized shall be saved.” Belief is here presented as precedent and prerequisite to baptism. Over this text there is no chance for dispute.
2. Peter said, “Repent and be baptized.” Here repentance also is made precedent and prerequisite to baptism. With so plain a statement denial is impossible.
No text of Scripture is to be taken alone when others speak on the same subject. The two here quoted, one in the great commission and the other in its fulfillment, agree in their testimony, and they teach us that—
3. Penitent believers are proper subjects of baptism.
But the texts quoted are given in an authoritative manner, and come with the power of a precept or law; and therefore we learn from them that—
4. The requirement of baptism is a commandment; it is presented as a duty to be obeyed. Of course to be obeyed by the parties to whom reference is made,—penitent believers.
Thus far we stand on safe ground. The testimony challenges the approval of every reader. No one can, with the least show of reason or of reverence for the Scriptures, say that baptism is not a duty to those who believe the gospel; or that baptism is not a duty to those who repent; or that baptism is not a precept and does not demand obedience. No one dares to assume these positions.
But now comes a class of persons who say they do not deny these statements; they only go beyond them and insist that baptism is appropriately administered also to those who cannot believe, who cannot repent, and who cannot obey a precept. No direct or positive evidence is offered in favor of these positions; and we are called upon to examine whether the suppositions or inferences presented in their favor are just and necessary, or unjust and unnecessary. We think that, in the execution of a law, we have no more warrant to go beyond than to come short of its requirements. It is presumption, and opens the way to every usurpation of authority.
First in the order of inferential arguments in favor of the baptism of infants is this, that baptism stands related in the gospel as circumcision did in the first covenant; and as that related to infants, so must this. But the premise is defective, and the argument has no foundation in fact. A positive duty of the gospel must have some direct testimony in its favor. A small work in our possession lays down as the foundation of the argument for infant baptism this proposition: “Baptism is both a sign and a seal.” No Scripture proof is offered to establish this proposition. The argument proceeds on the hypothesis that as circumcision, which was a sign and seal, was applicable to infants to bring them into covenant relation to God, so baptism, which is a sign and seal, and thus answers to circumcision, is also necessary to bring infants into like covenant relation in this dispensation. The serious and fatal defect in this argument is, that baptism does not occupy, in the new covenant, the place which circumcision occupied in the old covenant. The advocates of that idea are justly held to bring some Scripture evidence to support it, as a supposed likeness of one to the other is no proof at all in such a case; but the Scriptures afford direct and positive disproof of it, by plainly declaring that the circumcision or seal of the new covenant is something else, namely, the Spirit of God in the heart of the believer.
We are well aware that in these statements we come into conflict with the feelings of many parents whose early training and constant thought in that direction, together with the idea that a real benefit is imparted to children in the rite, causes them to feel very deeply on the subject. Said an aged friend, while the tears were starting from his eyes, “Would you not let us seal our children to the Lord?” We should readily answer in the affirmative if two necessary conditions were proved or could be proved: 1. That it is possible for us to seal our children, and 2. That it is required of us in the Scriptures. It is not enough to show that it gratifies even our pious feelings, or to claim a pious use for the rite. All this has been urged in favor of every innovation and every error that has been brought into the church from the days of Tertullian and of Constantine to the present time. When we learn that the sign, or seal, of the new covenant is not outward, but is the circumcision of the heart by the operation of the Spirit, we perceive that it is impossible for us to affix the seal to any one. As we are not required to do that which is impossible, the Scriptures never intimate that any duty exists in that direction; but all religious observances, in the absence of Scripture requirement, are will-worship.
Paul makes an important statement in regard to the relation of the seal, which is in perfect harmony with all the evidence that has been presented, but fatal to the idea of sealing infants. He says, “After that ye believed, ye were sealed.” Eph. 1:13, 14. This is the only order admissible according to the Scriptures. And this text at once reverses the conclusion, and destroys the premise, of those who contend for infant baptismal sealing; it says: “After that ye believed, ye were sealed with the Holy Spirit of promise, which is the earnest of our inheritance,” the same as the sign, or token, which outward circumcision was in the old covenant. No scripture says ye received the sign, or seal, or token, of baptism; and no scripture says ye were sealed before ye believed. All that kind of talk is sheer assumption, and all assumptions on Bible doctrines are only hindrances to the progress of simple revealed truth.
The statements of the Scriptures in regard to the two rites of circumcision and baptism, are so different as to preclude any reasoning from one to the other. Were there no conditions stated concerning baptism,—were it left on conditions previously given, or were there any reasons given why the facts relating to one rite could be referred to the other,—the case would be quite different. It is distinctly stated that circumcision is to be performed when the subject is eight days old, and, of course, repentance and faith are not given as prerequisites to circumcision. It is never stated that baptism is to be administered at the age of eight days, or any number of days or years, but when the subjects receive the word preached and repent of their sins. All efforts to enforce baptism, or to define the extent of its relations and application because of its supposed likeness to circumcision, are not only without any warrant of Scripture, but directly against the plainest statements of the Bible, where the two rites are defined.
Second in this line of inferences is the supposed reference to infants in certain promises made to your children, especially in Acts 2:38, 39: “The promise is to you and to your children.” But this argument is defective also, and the conclusion gratuitous. The term children need not refer to infants, and in this and kindred texts does not refer to them, as may easily be shown.
“To you and to your children” refers to the Jewish people then present and to their posterity; while “all that are afar off” refers to the Gentiles. The first statement is proved by such texts as Gen. 45:21: “the children of Israel” referred only to the adult sons of Jacob who went into Egypt to buy food; and so in numerous instances. So also in the New Testament. “They which are of faith, the same are the children of Abraham.” Gal. 3:7. “Ye are the children of the prophets.” Acts 3:25, and others. The second statement, that the Gentiles are referred to as “afar off,” is proved by Eph. 2; the apostle declares to the Gentiles that the gospel was preached “to you which were afar off, and to them that were nigh,” by which means Jews and Gentiles are made both one, the Gentiles being also “made nigh by the blood of Christ.” Nothing may be inferred from Acts 2:29 in reference to infants, or to irresponsible little children.
The inference is not only unnecessary, but is actually forbidden by the connection.
The promise is so related to conditions to be fulfilled that an application to infants is out of the question.
1. The promise is made to those whom the Lord our God shall call. But infants are not subjects of any calling.
2. The promise is on condition of repentance. But infants cannot repent.
3. The promise is on condition of obeying the precept to be baptized. But infants cannot obey any precept.
4. The requirement to repent refers only to sinners, and that to be baptized is for the remission of sin. But infants have no sins of which to repent, or to have remitted. The last two propositions call for more extended notice.
No one can possibly deny that baptism is always presented in the New Testament as a commandment to be obeyed, and never as a blessing to be passively received. The writer once asked an aged friend if the duty to be baptized is not found in a commandment. The answer was promptly given in the affirmative. Next the question, Does an infant, when it is baptized (if it were baptized), obey the commandment? The answer was, No; it is not the obedience of the child; it is obedience on the part of the parent. Then followed the important question, When the child grows up to manhood and personally accepts the Saviour, will you baptize him in your church, if he asks for baptism? No, was the answer; for he was once baptized, and it is wrong to repeat it.
The conclusion is evident; it is even in the answer. It was not obedience on the part of the child, and if he grows to age and believes and repents, the church will not permit him to obey; the action of the parent having forestalled his obedience! Can this be right? How can it be defended? Can a church lawfully adopt rules which are not laid down in the Scriptures, which prevent obedience to those which are given in the Scriptures? But this is exactly the case with infant baptism. Religious duties cannot be discharged—commandments cannot be obeyed—by proxy. “Repent and be baptized, every one of you,” is the authoritative precept which sounds in every sinner’s ears; and no action of man, either priest or parent, can absolve from the duty to obey this precept. Here is an indictment of infant baptism from which its friends can never rescue it.
Again, as baptism stands related to repentance on the part of the subject, and the remission of sin, it cannot be appropriately administered to infants; for they have neither ability nor need to repent. Repentance is for sin committed, and remission is for those only who have committed sin; and these do not apply to innocents. To relieve the practice from this difficulty, the weak pretext has been framed that they are baptized because of the sin of Adam! for to this amounts the assertion that they are baptized for original sin, or to obviate natural depravity.
This last idea has led further to a wrong estimate of, and false dependence on, baptism. The idea of baptismal regeneration is inseparably connected with infant baptism. They are not only connected by logical sequence, but they stand connected in the writings of the advocates of the practice. On this point we must make some quotations.
Rev. R. Pengilly, of Ireland, author of an excellent tract on baptism, says:—
“From my earliest childhood, I was taught to say that, ‘in my baptism, I was made a member of Christ, a child of God, and an inheritor of the kingdom of Heaven.’ See the Church of England Catechism, and Baptism of Infants. My instructors would readily admit, and in effect taught, the following sentiments, lately given to the world by different writers.
“One affirms: ‘With the water of our baptism, the grace of regeneration, the seed of the Holy Ghost, the principle of a higher existence, is committed to the soul; it grows with us as an innate impression of our being. . . . As long as the believer trusts to his baptism as the source of life, all is well.’ Mr. W. Harness, minister of St. Pancras’ chapel, London, in a sermon on Baptismal Regeneration.
“Another adds: ‘On a topic so interesting I might have well enlarged. I might have told you that only by baptism we are admitted into Christ’s flock on earth; by baptism we are adopted into his covenant, incorporated into his church; . . . that in baptism all our sins are pardoned, and the Holy Ghost bestowed.’ W. B. Knight, Perpetual Curate of Margam, and Examining Chaplain to the Lord Bishop of Llandaff, Letter on Baptism.”
These teachings are not confined to the Church of England. Dr. Clarke says substantially the same thing, as follows:—
“Baptism brings its privileges along with it, is a seal of the covenant, does not lose its end through the indisposition of the receiver.”—Com., at the end of Mark.
In the baptismal service of the Methodist Episcopal Church are the following words of prayer for an infant, at its baptism:—
“We beseech thee, for thine infinite mercies, that thou wilt look upon this child; wash him and sanctify him with the Holy Ghost, that he, being delivered from thy wrath, may be received into the ark of Christ’s church.”
And hymn 259, of the Methodist Hymns, says:—
“Now to this favored child be given Pardon, and holiness, and Heaven.”
Wesley says: “If infants are guilty of original sin, then they are proper subjects of baptism; seeing, in the ordinary way, they cannot be saved, unless this be washed away by baptism. It has been already proved, that this original sin cleaves to every child of man; and that hereby they are children of wrath and liable to eternal damnation.” And again, quoting the “rubric” of the church, he says: “It is certain, by God’s word, that children who are baptized, dying before they commit actual sin, are saved.”
These are sufficient to show, and conclusively show, that salvation is based entirely on baptism—“baptismal regeneration.” The remark of Dr. Clarke is singular,—the indisposition of the receiver is no bar to receiving the benefit of the ordinance. It must then remain a question, What is necessary, on the part of the receiver, to invalidate baptism or to forfeit its benefits? who shall determine this?
And it is evident, also, that, if these teachings are true, unbaptized children are certainly lost! If, by baptism, sins are pardoned, the Holy Ghost received, the principle of a higher existence is committed to the soul, a child is made a member of Christ, and an inheritor of the kingdom of Heaven, it follows that without baptism none of these benefits can be received. For how shall an infant receive pardon who is not thus “favored”? How else is an unconscious babe delivered from the wrath of God and brought into the church? The Arminians are accustomed to speak sharply against the Calvinists on account of their belief in infant reprobation, but the parties are not so very far apart so far as “infant damnation” is concerned. In effect, both parties teach it.
But the whole system is wrong, in every particular. Wrong in principle, and wrong in its methods of proof. The salvation of little children stands on a different basis. The infant of days has committed no sin, cannot repent or believe, and needs no remission. Or else, of what is it pardoned? As it has no sin of its own, it must be pardoned of the sin of another. Of course, then, without such pardon it would stand condemned, and finally be lost, for the sin of its forefather! But the Lord says, “The soul that sinneth, it shall die. The son shall not bear the iniquity of the father.” Eze. 18:20. Each individual of the race must bear his own sin, and the sin of no other. How will the advocates of this theory meet this Scripture truth?
(To be Continued.)

NO NIGHT, NO SORROW, NO TEARS.

By Frances M. Hobart

There is no night there; For our Saviour dear Will illumine the earth with a light so clear That the noontide ray, and the moon’s pale light, Will be lost in the gleam of his countenance bright. There is no night there!
There is no sorrow there! In Heaven above All passions are banished, save love, divine love. In ecstatic bliss we’ll stand round the throne, And shout forth our joy in beautiful song. There is no sorrow there!
There are no tears there! It is said Jesus wept, And torrents of grief o’er his pure soul swept Many times while on earth; but a promise is given, And I know ’twill be so, there’ll be no tears in Heaven. No, no tears there!
Mrs. Frances M. Hobart.

BUSINESS TO BE DONE AT THE QUARTERLY MEETINGS

By Dudley Marvin Canright

As the time for holding our quarterly meetings is drawing near, I have been requested to state more definitely the business that should be attended to in these meetings, which are now generally adopted by all our churches.
1. The clerk should be present on the Sabbath, with his book. After the meeting is called to order he should begin with the first person on the record who at the present time is a member of the church. Read the name aloud. If the person is present, he or she should respond to the call. The church wish to know how this brother stands personally; not how he stood ten years ago or three months ago, but how he has been prospering, spiritually, during the past three months, and particularly what his standing is to-day. Of course these remarks should be brief, particularly in a large church; but still there should be time for a fair statement from every individual. If the church is large, more time must be devoted to this meeting, and shorter remarks must be made. Read the names, until every name on the list has been called.
When the clerk comes to the name of a person not present, it is expected that that person will report at this meeting by a letter. Even though he lives near the church, if he cannot attend on account of sickness or for any other cause, he should report just the same. If any are far away, they know that their names will be called this day, and they should write to the clerk two weeks beforehand, stating their standing and spiritual condition. The clerk should read this letter when the name is called. In this way every person on the record will be inquired after once a quarter.
But suppose members neglect to be present or to write, what then? In this case, if they are within reasonable distance, the elder or deacon, or in case there are no such officers, the leader of the meeting, should visit those persons immediately, ascertain their condition, why they were not present, how they are prospering, &c. If they are too far away to be visited personally, the clerk of the church should write to them on the very next day, inquiring after them, and requesting an immediate answer. At the next meeting, these brethren can report what they have learned about the absent members. If members neglect or refuse to write to the church at the time of the first quarterly meeting, they should be written to as above stated. If they neglect it at the time of the second quarterly meeting, they should be written to, stating that they will be put under the censure of the church if they are not heard from by the time the third quarterly meeting is held. At the third meeting, if no response is heard from them, a vote should be taken by the church censuring them for neglect of duty and lack of interest. This action of the church should be immediately reported by the clerk to the members thus censured. If no attention is paid to this, at the fourth quarterly meeting they should be expelled from the church as having lost all interest in the truth. If members live near enough to attend the meeting, and yet do not do so, the same course should be taken, only the officers should visit them instead of writing to them.
Inquiry should be made at these quarterly meetings to ascertain if the church is in harmony, if all are walking together in unity. It is not best to rake up little difficulties and small trials which will die of themselves in time; but if the meeting develops the fact that there are bad grievances and serious trials, which endanger the peace and prosperity of the church, then steps should be taken to settle these matters. If the fact is developed that a certain member is in deep trial with some one, so much so that they do not fellowship each other, then the elder of the church or the leader should look after these cases immediately. He should visit them, ascertain the cause of their difficulty, and do all he can to get the parties together privately and reconcile them. If this fails, a committee of a few faithful brethren or sisters should be appointed to act with the elder for the same purpose. If this fails, it is best to have the case reported to the president of the Conference, that is, if it is a serious matter. Then he should take steps as soon as possible to have a faithful minister visit that church and assist in settling the difficulty. Generally, it is not best for the church, by itself, to take up a church trial and endeavor to settle a difficulty. Little matters can be settled in that way; but difficult ones should not be touched without the advice and presence of an experienced minister. If they are, it frequently makes the matter worse. Better let it rest until a minister can come.
If an examination of the records shows that some brother or sister is in discouragement or likely to apostatize, the officers of the church should see that this individual is immediately visited and helped. Indeed, this is the one grand object of the quarterly meetings,—to bring up the cases of all the members and see that they are properly looked after. Frequently precious souls can be saved by looking after them soon enough.
2. The record of the church for the last three months should be read before the church by the clerk, and any corrections made which may be necessary. Also the elder should look over the clerk's book with him, and see that it is kept correctly in every respect.
3. The next thing in order is to celebrate the ordinances when there is an ordained elder to attend to it. The question has been asked, Would it not be best to postpone this until the general quarterly meeting, the third Sabbath in the month, or until some minister is present? We answer emphatically, No. This would defeat the very object of the meeting. If we begin to postpone the meeting in this manner for one excuse, it will soon be postponed for another excuse, and finally the entire system will go down. We say, therefore, that when the Sabbath arrives when this quarterly meeting should be held, there should be no postponement. But suppose we have no ordained elder to administer the ordinances? Very well, attend to all the rest of the business. Read your list, examine your members, and go just as far as you can. Of course you cannot have the ordinances without an ordained officer. If you are so unfortunate as not to have a man fit for an elder in your church, then you will have to omit that part of the programme until a minister shall come; but do not put over your entire meeting; attend to everything you can do. If you wait until several churches meet together, the object of this meeting, which is a careful examination of every member of the church, will be defeated. If you have several churches together, nothing of the kind can be done. Hence every little church should meet in its own place of worship on this Sabbath day, and meet alone.
4. If any persons wish letters to remove to some other church, this is the time to grant them, as it will be understood that all such matters will come up at this meeting, and every person will be present. If any are to be received into the church, this is the time to receive them. Indeed, any matter pertaining to the church should be attended to at this meeting. All committees appointed for any purpose should report at this meeting. If new officers are to be elected, this is the time to attend to that business. We want to commence with a new, clean record every three months.
5. The systematic benevolence should all be straightened up square at this quarterly meeting. Of course this business must be attended to after the Sabbath, or on the first day of the week. Right here is where the main difficulty will come, that is, to get all to attend the business meeting evening after the Sabbath or on Sunday. They will be very likely to excuse themselves on various grounds. It is only a business meeting, the sisters will say; I have nothing to do there, will be another's excuse; and thus it frequently happens that our business meetings are very poorly attended. This greatly discourages those who do come; and unless a great effort is made these meetings will drop through entirely. We appeal to you, brethren and sisters, to be consistent, and do your duty in this matter. If you must stay away from any meeting, do not be absent from this business meeting. Let every brother come, and every sister come, and every officer be there. Encourage it by your presence, if you do not intend to say a word.
But, says one, my systematic is due, and I have not a cent to pay it with, and what is the use of attending? So much the more use. Attend the meeting, and show that it is neither a lack of interest nor carelessness that keeps you from paying up. Tell them plainly, if you cannot possibly pay it. Everybody will feel better for it, and so will the Lord. This may seem to be a small matter; but in the long run it will be seen to be a very important matter. No church can prosper unless it attends to its business affairs; and its business cannot be properly done when several of its members stay away. We appeal to our brethren and sisters, therefore, to make a firm determination to be on hand at this business meeting and take a part in it. Spiritually it will aid you greatly, while it will encourage all the rest.
The s. b. treasurer should be at this meeting with his s. b. book. He should read his report for the last three months, stating every item received and every item paid out. Possibly he may make some mistake; he may omit to credit some brother with the proper amount. By reading the report before all, such matters can be kept correctly. At this meeting the elder of the church should carefully examine the s. b. treasurer's book himself, and see that it is properly kept. By following this course, every member knows just what is done with his money. All have a right to know.
Encourage every member, as far as possible, to lay his plans and save his money, so as to straighten up his pledges at this time, if it has not been done before. But there is no iron rule about this. Frequently brethren are absolutely unable to pay their pledges at this time. Do the best you can. You can pay them some time during the year. Some quarters brethren take in little money, if any. Perhaps one is a farmer. His harvest is only twice a year,—fall and spring. There will be months in the summer when he will scarcely take in a dollar. Other persons may be out of work for months together. All these things should be considered, and none should be pressed or driven so as to discourage them. Give all a fair chance, and commend them when they have done the best they can. For this purpose it is very important to have the right kind of person for a treasurer. He should be one who is affable and pleasant, and who will not offend a brother when he asks him for his pledges. But, at the same time, he should be a prompt man, one who will do all he reasonably can to remind the brethren of their pledges and solicit them to pay up on time. If any one fails to be present at this business meeting, the treasurer should visit him the next day, and invite him to pay what is due. If a brother is too far away, then he should write to him, stating how much is due and inviting him to send it. Perhaps it is more difficult than anything else to keep our pledges promptly paid up. A great deal will depend upon the treasurer about this; still let no one be discouraged. Some persons will be slack any way. Do the best you can; be faithful; do your duty, and then let time work it out.
6. Monday morning the treasurer should write two letters; one to the State treasurer, inclosing whatever money he has on hand which belongs to the State Conference; the other, to the State secretary, stating how much money he has sent to the treasurer. Suppose nothing has been taken in? Very well, it is his duty to write, just the same. Tell the State treasurer that nothing was paid in, and tell the secretary that nothing was sent. A report should be made, money or no money. Then we shall know how the matter stands.
Ten days before this quarterly meeting, the State secretary should send two blank reports to each treasurer in the State, to be filled out and returned to the State treasurer and secretary as above stated.
7. At this quarterly meeting the tract society for that church should hold its quarterly meeting. Every member of the tract society in the church should bring in a written report of his quarter's work. For this purpose, the librarian, one week before the meeting, should furnish every member with a blank report to be filled out and returned to him that day. It is very important for the success of the tract society that this business be attended to. If the librarian will place in the hands of every member the above-mentioned blank report the week beforehand, it will greatly aid in securing a report from every member. When they come together for their T. and M. meeting, these reports should be read before the brethren; and each member can make a statement of his labors, and any interesting incidents connected therewith. The librarian should read a report of the last meeting, in order to see that it was correctly made.
Some one, perhaps the elder of the church, should examine the librarian's books to see if they are properly kept. The very day after the meeting, the librarian should make out a full report of all the work done by his church and have it all ready to send to the director the next morning. If this is attended to promptly, the director can have all his reports together, ready for the district quarterly meeting the next week.
8. At this quarterly meeting there should be a special session of the Sabbath-school. Any change in teachers or classes, or the election of officers, should come up at this time. A quarterly report of the secretary should be read before the school on this day. Indeed, any matter pertaining to the interest of the Sabbath-school should be attended to at this quarterly meeting.
Four things, then, should be thoroughly examined and looked after at the quarterly meeting: 1. The church itself; 2. S. B. pledges; 3. The tract society; and 4. The Sabbath-school. It will readily be seen that, if these matters are promptly attended to, this quarterly occasion will be of very great importance. Every member should make arrangements to be there on this occasion, and to make it just as profitable and successful as possible.
In conclusion we will say that if any have questions not answered in the above, they will please send them in, and we will answer them in time for the next quarterly meeting. D. M. Canright.
Continue reading: AN APPEAL