Bertha and Her Baptism Part 6

_Mr. K._ "Buried with him in baptism." Mr. M., you will confess that this is an impregnable proof-text. You have never been "buried with him in baptism."

_Mr. M._ But I am "risen with him," Mr. K. With all humility and tears, I must say to you, "If any man trusteth to himself that he is Christ's, let him also think this with himself, that as he is Christ's even so also we are Christ's." Your application of the pa.s.sage, just quoted by you, disproves your interpretation of it. If we must be buried in water, when we are baptized, then no one is risen with Christ who has not been immersed. You thus disfranchise four fifths, to say the least, of G.o.d's elect. No, my dear sir, being buried with Christ in baptism does not mean immersion. People in the frozen ocean, the sick and dying, who are sprinkled with water in the name of the Christian's G.o.d, are "buried with Christ in baptism into death;" that is, profess to be dead and buried to sin, as Christ was dead and buried for it. Besides, follow out the pa.s.sage, and there is no allusion to the form of baptism, as I can perceive, but to something else. "Buried with him by baptism into death; that like as Christ was raised,"--from the water?--yes, if water baptism be now in the writer's mind; but no,--"like as Christ was raised from the dead, by the glory of the Father, even so we also should walk in newness of life." The word buried, therefore, in this pa.s.sage, refers to the completeness of the Saviour's death for sin (as we say intensively of a deceased person, he is dead and buried), and of the completeness of our renunciation of it. We are dead and buried to sin, as Christ was for it; and we rise to newness of life, when we profess to be Christians, as Christ rose from the dead, not from the water.

_Mr. K._ How is it with infants? Are they dead and buried to sin when they are baptized? If being buried, in this pa.s.sage, means being dead and buried to sin, then infants are regenerated by baptism.

Mr. K. gave his wife a pleased look, as though he had placed me in a dilemma.

"Mrs. Kelly," said I, "how do you suppose that nursing children ate the first pa.s.sover?"

"I suppose that they ate it through the faith of their parents," said Mrs. K., looking narrowly into the st.i.tches of her crochet-work, to control a smile.

"That pa.s.sover, however," said I, "was the means of saving those children, who, many of them, were the first-born in their respective families. Yet they were saved by the pa.s.sover through the faith of their parents. Do not understand me as urging the comparison to an extreme; I only say that there we have an example of parents acting for the child in a matter of faith. The infant child was incapable of believing, and even where the first-born was grown up, the parent acted for him in the ordinance, by sprinkling the door with blood. I do not prove infant baptism by this, but I use it to show that parents may use an ordinance for their infants. Mr. K. asks if baptized infants are buried with Christ in baptism into death,--that is, die unto sin and rise to newness of life. The parents profess by the baptism that they will use means to effect this in their children, through the grace of the Holy Spirit. I should like to ask Mr. Kelly if he believes that every person who is immersed, is buried into death, spiritually, with Christ, or is actually dead to sin forever; or, whether it is only a profession of one's hope and intention. For we have all known some, who had been buried in water, that did not prove to have died unto sin."

_Mr. K._ Of course it is a symbol; and all we insist on is, that Paul must have had immersion in mind, as the form of baptism, when he spoke of being buried by baptism.

_Mr. M._ When Paul says, "I am crucified with Christ," do you suppose that the idea of a cross was in his mind? Did he intimate that sanctification is effected by a piece of wood, with a transverse beam, used as a gibbet? Or did he simply mean, I am dead to the world, and the world is dead to me, yea, and put to death (not merely dying in a natural way), through the power of the Saviour's sufferings and death on my behalf? The burial of Christ, following his death for sin, and so completing the idea of dying, is enough to have suggested the figure, I think, of our being not only dead with Christ, but buried with him, by a Christian profession; that is, we utterly cease from the world and sin, professedly, as Christ not only died, but went into the tomb. But what does "risen" refer to in that pa.s.sage,--the water or death?--"from whence also ye are risen with him through the faith of the operation of G.o.d."

_Mr. M._ Why, how do you understand it?

_Mr. K._ I prefer, if you please, that you should answer. Many understand it thus: "You are buried in water, to denote death to sin; you are lifted up out of the water (as Christ was lifted up by the Baptist), to live a new life." If this be so, what is "the operation of G.o.d," which is spoken of there? Does it need any such "operation" for an immersed person to rise out of the water? No, my dear sir, our interpretation makes plain and thorough work of the whole pa.s.sage. Our idea of that controverted pa.s.sage (your great proof-text) is this: You, Christian professors, were, all of you, baptized, on profession of your faith;--when you made a Christian profession, you signified by it your dying unto sin, as Christ died for it, so that, I may say, you were dead and buried to sin. But, as Christ came to life again, so you rose with him, not to sin, but to live a new life. Hear Dr. Watts on the pa.s.sage:

"Do we not know that solemn word, That we are buried with the Lord, Baptized into his death, and then Put off the body of our sin?

"Our souls receive diviner breath, Raised from corruption, guilt and death; So from the grave did Christ arise, And lives to G.o.d above the skies."

I do not believe that the mode of baptism is alluded to at all in this text.

_Mr. K._ I cannot agree with you, sir. The contrary is perfectly clear to my own mind.

"Mr. M.," said Mrs. Kelly, "do you think that you and Mr. K. would ever think alike on this subject?"

"Never," said I. "People almost always end where they began, when they discuss this topic; only they do not always leave off in such good-nature as Mr. K. and I intend to do. I never knew a person to change his views to either side, unless he began as an inquirer, and not as an advocate."

"What is the reason," said Mrs. K., "that good people are left to differ so about unessential things in religion, when they all hold to the same way of being saved?"

"I suppose," said I, "that, as poor human nature is, for the present, more is effected, on the whole, by letting us divide into sects, and giving us each some external or speculative discrepancies to excite our zeal. It is a sad reflection upon us, if this be so, and our sectarian behavior ill.u.s.trates that hardness of our hearts, in view of which, perhaps, G.o.d suffers us to divide as we do. But, still, you see how wisely G.o.d has ordained that good people shall not differ about essential things--that might be fatal to the success of his truth; but they are left to divide about forms, and ordinances, and some doctrinal matters which do not involve the question of the way to be saved. In that they all agree."

_Mrs. K._ How pleasant it would be if they would all think alike!

_Mr. M._ Perhaps it might not be best at present. They should tolerate each other's views, meet and act together where they may; but I do like to see a man heartily attached to his own denomination, without bigotry.

I have not much partiality for those schemes of union which require and expect each sect to give up its peculiarities, and which seek to amalgamate us. It is unnatural. Let each be thoroughly persuaded of his own faith;--different temperaments and habits of thought are suited by different modes and forms;--but let us treat each other as Christians, and with urbanity and kindness. That is the most sublime spectacle of union. It comes nearer to fulfilling the prayer of Christ, "that they all may be one," when we differ strongly, and yet keep the unity of the spirit. I am doubtful whether, even in heaven, there will not be such innocent diversity of views about things successively beyond our knowledge or comprehension, as to stimulate inquiry and discussion; but that we shall ever be capable, as we are here, of alienation, in consequence of these varying opinions, is impossible.

_Mr. K._ Do you not think, Mr. M., that we shall all think alike about baptism in the millennium?

_Mr. M._ I suppose that you expect that we shall all give up infant baptism. But my expectation is that, as we approach that day, the last prophecy of the Old Testament will be as truly fulfilled as it was at the coming of Christ, and that the hearts of the fathers will be turned to the children, and the hearts of the children to the fathers. Parental piety and discipline will be greatly promoted, and an attendant of it will be, I suppose, a greater use of the ordinance of infant baptism, demanded by the pious feelings of parents, as pious feeling in the regenerate craves the ordinance which commemorates the love and sufferings of the Redeemer. The feelings of pious parents will require the ordinance of infant baptism, as an expression of their earnest desire to have fellows.h.i.+p with G.o.d as the G.o.d of the believer and his offspring, the covenant-keeping G.o.d. It is to the increase and prevalence of this feeling that I look now for an increasing observance of infant baptism; for, without such feeling, the ordinance is an empty name. Where that feeling exists, it soon modifies the speculative views of a parent. As our conscious need of an atoning Saviour soon dispels the former difficulties about the doctrine of the Trinity, so a longing desire to have special covenanting with G.o.d for a dear child, makes the subject of G.o.d's everlasting covenant with Abraham, as the great believer, and the father of believers, plain.

Now, before I forget it, please let me tell you of an objection to infant baptism, which I lately met with, drawn from the effect of the prevalent practice of it in a community.

The objection is, it prevents us, in a measure, from fulfilling Christ's command, "Go, teach all nations, baptizing them." For, going into the Roman Catholic or Greek churches, or an Armenian country, and making converts, the missionaries cannot baptize them, for, alas! they were baptized in infancy, and to re-baptize is against the law of the countries.

Now, this seems to me no great calamity; for if the converts themselves recognize their baptism, and adopt it as profession of their faith, it is like a man's acknowledging the hand and seal on an instrument, made irregularly at first, but now, under competent circ.u.mstances, declared to be equivalent to his own act and deed at the date of this declaration. He would not need to re-write the doc.u.ment, nor to use wax or wafers again, except in witness of his acknowledging the original act. "Though it be but a man's covenant, yet, if it be confirmed, no man disannulleth or addeth thereto."

But, however it may be in such countries and communions as I have named, certainly it cannot be a calamity if the practice of infant baptism becomes such a spiritual and practical thing, that young persons are generally converted, so that adult baptisms disappear. I love to notice, when several persons join our church, how few of them receive baptism, showing that their baptism in childhood has been followed by conversion.

The fewness of adult baptisms, with us, compared with cases of infant baptism, is a good sign. They will be fewer and fewer, in proportion as our parents make and keep covenant with G.o.d for their children.

Mr. Kelly was at this moment called out, but requested me to remain and finish the conversation with Mrs. K. She resumed it, saying:

"Had I better read any more on the subject? My feelings lead me strongly to take our little one to church. I feel that I should be strengthened by the solemn act of doing what the covenant of your church says, 'avouching the Lord Jehovah to be your G.o.d and the G.o.d of your children forever.' I do wish to feel that I have done something like bearing testimony before G.o.d, in a special way, that I give my child to him, and engage G.o.d to be his G.o.d."

_Mr. M._ I should candidly examine whatever Mr. K. wishes you to read or hear on the subject, and not be afraid of the truth, let it lead where it may. But what first made you think of baptizing your little boy?

_Mrs. K._ I always loved the ordinance. But, when I thought that Henry was going to die, I was watching him all night, and, as I was praying, it occurred to me that I wished I could see the church praying for him; and that led me to think of the church praying for a child when it is brought into the house of G.o.d. I felt that night that, if I could speak to the pastor, I would ask him to request the prayers of the church for him as for one who, if he got well, should be brought into the house of G.o.d, and be publicly consecrated, and I with him, again, as his mother, to the Lord. I had given him and myself to G.o.d; but I felt the need of some more special act, on which I could fall back in my thoughts, and of which G.o.d would graciously say to me, "I am the G.o.d of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me."

_Mr. M._ How kind it was in G.o.d to remind Jacob of that pile of stones, and to call himself the G.o.d of Bethel! O, how he loves marked exercises of consecration and love!

_Mrs. K._ My husband always said, "Let him offer himself for baptism when he grows up, and understands the meaning of it." I told him that when I was admitted to the church I was not baptized, but I had this pleasant feeling, that I had a baptism in infancy by my dear good mother to think of now, and to seal by my own acknowledgment. If Henry had died without being baptized, or should now be hindered from it, I should never cease to grieve.

_Mr. M._ You think, however, that he would be saved, nevertheless.

_Mrs. K._ O, saved! that is not all. I do not think merely of his getting into heaven. Though we are saved wholly by grace, is there not something implied in "was.h.i.+ng our robes, and making them white, in the blood of the Lamb?" I do not believe in justification by works nor by sacraments, yet I do believe in their wonderful effect, through grace alone, upon our character and future condition. I do believe, Mr. M., that there is a difference between children whose parents, impelled by love to G.o.d, make public offering of their children to him, with solemn vows, and daily perform their vows, treating their children as baptized in the name of the Trinity, and children whose parents either carelessly baptize them, or feel no such spiritual desires for them as to seek the use of any public ordinance, nor any special private consecration. I believe that G.o.d regards them differently. He has placed his mark on the baptized. I must go with my son to G.o.d's house, as Hannah did, and with her feelings. How strange! She prayed for that son, and then, as soon as he was weaned, she gave him away to G.o.d; for it is beautifully said, you know, "And the child was young." Well, I think I understand that. I could leave Henry in the temple, if the service of G.o.d's house required him; for, when he was sick, I gave him up to G.o.d, and as long as he liveth he shall be the Lord's. How did cousin Bertha feel about the baptism after your little boy died?

_Mr. M._ It was often the chief topic of her conversation. Her father wrote a full statement of his views, which helped her greatly. We have read it over since we lost our child. I will send it to you, if you wish. You can read it, with Mr. K.'s books, and I wish you to show it to him if he cares to see it.

All this was done. Kind feelings prevailed; there was not much discussion, and, one Sabbath morning, little Henry Kelly was brought to church. But the mother was without the father. He was called to a distant place on business; but he allowed his wife to act her pleasure in the case during his long absence. More of this in its place.

Chapter Fourth.

IS THERE ONLY ONE MODE OF BAPTISM?

Were love, in these the world's last doting years, As frequent as the want of it appears, The churches warmed, they would no longer hold Such frozen figures, stiff as they are cold; Relenting forms would lose their power, or cease, And e'en the dipped and sprinkled live in peace; Each heart would quit its prison in the breast, And flow in free communion with the rest.

COWPER.

Opening my entry door, on my return, several faces looked out to welcome me, all in the house having waited till a late hour, with surmises as to the cause of my long absence, and then all dispersed, except the venerable, and not yet aged, grandmother of little Bertha. With her it was always pleasant to talk.

_Mr. M._ Have you had no company this evening? I was in hopes that the Moores would come in, as they promised to do.

_Mother._ They have been gone nearly an hour. Mr. Moore wished to read husband's letter, so Bertha lent it to him.

_Mr. M._ Father will be glad to know how much good his letter is doing.

Cousin Eunice would be glad to see it, and I wish to read it again, for I find that I am likely to need more instruction, if I am to discuss the subject as I did this evening with Mr. Kelly.

_Mother._ Was he at home? I hope you did not get into a controversy about baptism; for, of all things, nothing dries up religious feelings like that.