According to Scripture, salvation is a gift freely given by God by His
Grace through faith in Jesus Christ and not through any work of man (works
of man includes such as water baptism, cir***cision, communion, etc.).
Benjamin Warfield wrote about the topic of the rite of water baptism in
the
following.
May God bless,
Carl
my website -- http://www.nettally.com/saints/
my blog -- http://www.anniemayhem.com/cgi-bin/wordpress/
---
CHRISTIAN BAPTISM
by Benjamin B. Warfield
No rite or ceremony enters into the essence of Christianity. There
were
some in Paul's day who thought that the blessings of salvation could be
enjoyed only by those who performed certain ritual acts. But Paul defended
with the utmost vigor the gospel of salvation by faith alone. He made it
perfectly clear that he meant to exclude not merely moral but also
religious
acts. He took Abraham for his example. Abraham, he said, was justified by
faith, by faith apart from all works all works of the moral law, of
course,
but also all works of religious ceremonial. God, of set purpose, gave
Abraham the rite of cir***cision not before but after his justification,
for
the precise purpose of making it plain that justification is by faith
alone
and is not secured or conditioned by the performance of any rite. Here is
Paul's argument in one of its briefest expressions, Rom. iv. 9-12: "For we
say, To Abraham his faith was reckoned for righteousness. How then was it
reckoned? when he was in cir***cision, or in uncir***cision? Not in
cir***cision, but in uncir***cision: and he received the sign of
cir***cision, a seal of the righteousness of the faith which he had while
he
was in uncir***cision: that he might be the father of all them that
believe,
though they be in uncir***cision, that righteousness might be reckoned
unto
them; and the father of cir***cision to them who not only are of the
cir***cision, but who also walk in the steps of that faith of our father
Abraham which he had in uncir***cision." According to this all those that
believe are Abraham's seed and heirs according to the promise given to
him,
whether they are cir***cised or not. But not all those who are cir***cised
are his children and heirs, but only those among them that believe. In
other
words, it is not cir***cision but faith which counts. For, as Paul wrote
elsewhere, Gal. iii. 7, 9, with crisp exclusiveness, "they that are of
faith, the same are sons of Abraham," and are blessed with him.
From the fact that no rite or ceremony enters into the essence of
Christianity, however, it does not follow that all rites and ceremonies
may
be safely neglected by the Christian, if not positively despised. Paul who
set cir***cision summarily aside as in no sense a condition or procuring
cause of salvation, did not treat it as of no value. In the wider sweep of
this same argument he found occasion to ask the question, "What is the
profit of cir***cision?" Rom. iii. 1. The answer was "Much every way."
Precisely what the nature of this great and varied profit was Paul did not
here state. But this is sufficiently intimated in the passage already
considered. According to this passage cir***cision had no function
whatever
in the procuring or reception of salvation, whether as a means of securing
it, or as a condition of its gift, or as a channel of its bestowment. It
did
not precede salvation as, in one way or another, obtaining it or
facilitating its reception; it followed upon it, as presupposing its
existence already. Its actual function is declared in the two words,
"sign"
and "seal": "And he received the sign of cir***cision, a seal of the
righteousness of the faith which he had while he was in uncir***cision."
While yet uncir***cised, Abraham believed. Through this faith he received
a
righteousness bestowed on him by the God who "justifieth the ungodly." God
in his grace gave him cir***cision as a sign and a seal of this
righteousness. The value of cir***cision consisted therefore just in this:
that it marked Abraham out, by a visible sign, as one who had received
this
righteousness from God and was henceforth to be the Lord's, and it sealed
that righteousness to him under a covenant promise. Baptism is the form
that
the cir***cision which God gave Abraham in the old covenant takes in the
new. The apostle therefore called it "the cir***cision of Christ," Col.
ii.
11, the cir***cision, that is, which we have received in this new
dispensation in which Christ is now Lord and Master. In the passage from
the
old covenant to the new the form of the rite was changed, not its
substance.
It remains a "sign" which God has given his people, marking them out as
his,
and a "seal" binding them indissolubly to him and pledging them his
unbroken
favor. Baptism, as cir***cision, is a gift of God to his people, not of
his
people to God. Abraham did not bring cir***cision to God; he "received" it
from God. God gave it to him as a "sign" and a "seal," not to others but
to
himself. It is inadequate, therefore, to speak of baptism as "the badge of
a
Christian man's profession." By receiving it, we do make claim to be
members
of Christ, and our reception of it does mark us out to the observation of
our fellowmen as his followers. But this is only an incidental effect. The
witness of baptism is not to others but to ourselves; and it is not by us
but by God that the witness is borne. We have believed in the Lord Jesus
Christ and God gives us this sign as a perpetual witness that this faith
is
acceptable to him, and as a seal, an abiding pledge, that he will always
treat it as such. He who has been baptized bears in himself God's
testimony
and engagement to his salvation.
It is thus that Paul could write of God's people being buried and
raised
again with Christ in baptism. Col. ii. 12; Rom. vi. 4. This does not mean
that they acquire an interest in Christ by subjecting themselves to
baptism.
It means that by receiving baptism they indicate that they are in Christ,
participants in the benefits of his death and resurrection; and that these
benefits are now sealed to them under the sanction of a covenant promise.
We
are now like do***ents to which the seals have been attached. We may think
that a signet ring with the name of the Lord upon it has been impressed
upon
us to authenticate us as his forever. What has happened to us is that we
are
called by the "honorable name" (James ii. 7). The meaning of that is that
we
have been marked as the peculiar possession of our Lord, over whom he
claims
owner****p, and to the protection and guidance of whom he pledges himself.
There is nothing in the whole history of the people of God which they
value more highly, on which they more deeply felicitate themselves, on
which
they more securely depend, than that they are called by the name of the
Lord. It was to this fact that they appealed when in their affliction they
turned to the Hope of Israel, the Savior thereof in time of trouble:
"Thou,
0 Jehovah, art in the midst of us, and we are called by thy name: leave us
not" (Jer. xiv. 9). It was in this that their jubilation reached its
height:
"I am called by thy name, 0 Jehovah, God of hosts" (Jer. xv. 16). When our
Lord commanded his disciples to baptize those whom in their world-wide
mission they should draw to Christ "into the name of the Father and of the
Son and of the Holy Spirit," precisely what he bade them do was to call
them
by the name of the Triune God, that they might be marked out as his and
sealed to him as an eternal possession.
Naturally, therefore, this sign and seal belongs only to those who are
the Lord's. Or, to put it rather in the positive form. this sign and seal
belongs to all those who are the Lord's. There are no distinctions of race
or station, *** or age; there is but one prerequisite -- that we are the
Lord's. What it means is just this and nothing else: that we are the
Lord's.
What it pledges is just this and nothing else: that the Lord will keep us
as
his own. We need not raise the question, then, whether infants are to be
baptized. Of course they are, if infants, too, may be the Lord's.
Naturally,
as with adults, it is only the infants who are the Lord's who are to be
baptized; but equally naturally as with adults, all infants that are the
Lord's are to be baptized. Being the Lord's they have a right to the sign
that they are the Lord's and to the pledge of the Lord's holy keeping.
Cir***cision, which held the place in the old covenant that baptism holds
in
the new, was to be given to all infants born within the covenant. Baptism
must follow the same rule. This and this only can determine its
conference:
Is the recipient a child of the covenant, with a right therefore to the
sign
and seal of the covenant? We cannot withhold the sign and seal of the
covenant from those who are of the covenant.
The baptism of infants, no doubt, presupposes that salvation is
altogether of the Lord. No infant can be the Lord's unless it is the Lord
who makes him such. If salvation waits on anything we can do, no infant
can
be saved; for there is nothing that an infant can do. In that case no
infant
can have a right to the sign and seal of salvation. But infants in this do
not differ in any way from adults; of all alike it is true that it is only
"of God" that they are in Christ Jesus. The purpose of Paul in arguing out
the doctrine of signs and seals, was to show once for all from the typical
case of Abraham that salvation is always a pure gratuity from God, and
signs
and seals do not precede it as its procuring cause or condition, but
follow
it as God's witness to its existence and promise to sustain it. Every time
we baptize an infant we bear witness that salvation is from God, that we
cannot do any good thing to secure it, that we receive it from his hands
as
a sheer gift of his grace, and that we all enter the Kingdom of heaven
therefore as little children, who do not do, but are done for.
Surely it is only a curious question how exactly baptism is to be
administered. Our concern is in its significance, not in the mode of its
performance. The New Testament leaves us in no doubt as to its meaning.
But
we may search the New Testament in vain if we are seeking minute
instructions how we are to perform it. It is, no doubt, not merely a sign
and a seal, but also a symbol, and the symbolism it embodies cannot be a
matter of indifference to us. It is a wa****ng of the body with water to
symbolize the absolute cleansing of the soul in the blood of Jesus Christ.
We must not lose this symbolism. But it does not follow that in order to
preserve it we must enact a complete bath in the manner in which we
administer the rite. Complete cleansing may be symbolized by the wa****ng
of
the feet only, John xiii. 10, or of the hands only, Mark vii. 2. It was
God
himself who declared, "I will sprinkle clean water upon you and ye shall
be
clean' (Ezek. xxxvi. 25). It is not the amount of water which we employ
but
the purpose for which we employ it that is of moment. In Jesus Christ we
are
washed clean of all our sins. He has given us a sign that our sins are
washed away and a pledge that we shall be clean in him. Any application of
water which will symbolize this cleansing will serve as such a sign and
seal.
It is im****tant that we should not narrow the symbolism of baptism.
Baptism does not symbolize any section or part of salvation, but the whole
of salvation. Baptism and the Lord's Supper, for instance, do not divide
the
field between them, each symbolizing one element in the broad process of
salvation or one exercise in the complex enjoyment of salvation. They are
two ways of symbolizing salvation as a whole. Salvation is cleansing,
salvation is ransoming. Baptism represents it from the one point of view,
the Lord's Supper from the other. Whichever sign and seal we are thinking
of, it marks us out as sharers in all the benefits of Christ's redemption
and pledges them to us. Baptism therefore symbolizes not merely the
cleansing of our sins but our consequent walk in new obedience. This, let
us
never forget, is not only symbolized for us but sealed to us, for baptism
is
given to us by God as an engagement on his part to bring us safely through
to the end. In receiving it, we receive upon our persons the seal of his
covenant promise.
It is not only our duty, then, but our high privilege, to receive
baptism. We not only obey God's command in receiving it, but lay hold of
his
covenant promise. Having his mark upon us, and resting upon his pledge, we
may go forward in joy and sure expectation of his gracious keeping in this
life and his acceptance of us into his glory hereafter. Under this
encouragement we are daily and hourly and momently to work out the
salvation
thus sealed to us, in the blessed knowledge that it is God who, in
fulfilment of his pledge, is working in us both the willing and the doing.
Thus we shall, as our fathers expressed it, "improve our baptism." We
improve it "by serious and thankful consideration of the nature of it, and
of the ends for which Christ instituted it, the privileges and benefits
conferred and sealed thereby, and our solemn vow made therein: by being
humbled for our sinful defilement, our falling short of, and walking
contrary to, the grace of baptism and our engagements; by growing up to
assurance of pardon of sin, and of all other blessings sealed to us in
that
sacrament; by drawing strength from the death and resurrection of Christ,
into whom we are baptized, for the mortifying of sin, and quickening of
grace; and by endeavoring to live by faith, to have our conversation in
holiness and righteousness, as those that have therein given up their
names
to Christ, and to walk in brotherly love, as being baptized by the same
Spirit into one body." Surely, he who does these things shall never
stumble,
but shall be fully girded for entrance into that eternal Kingdom for which
we are marked and sealed in our baptism.
|
