FROM

THE

MILLENNIAL HARBINGER.

NEW SERIES.

VOL. VII.	B E T H A N Y,   V A. JUNE, 1843.	NO. VI.

BETHANY, Va., May 25, 1843.      

      Dear Father-THE within letter is from a very intelligent brother, and indicates much reflection upon the allusions to baptism as a burial and a new birth. It also exposes some erroneous views and applications of these metaphors. Still I think our brother has not fully disintricated the subject. Will you please consider the epistle, and [274] either prepare it for publication or prepare a substitute. My present engagements call me hence. Will you favor me and the brethren with your remarks on the premises?

            Yours affectionately and dutifully,

A. C.      

      My dear Son--UPON considering the letter on baptism you put into my hands the other day, it appears that there is a variety of opinions respecting its import, and the actual condition of its specified subjects, even amongst those that practise scripture baptism; that is, the immersion of professed believers only. The first opinion mentioned in said letter is, "That none are the proper subjects but such as have been born again." Whereas, according to John iii. 5. it is the very birth act itself--"born of water." And, because of its effects, it is also frequently called "the washing of regeneration." Tit. iii. 5. But because baptism is also figuratively called a burial, (Rom. vi. 4.,) and the proper subject is said to be begotten by the will of the Father, through the word of truth, James i. 17-18. "To be begotten again by the word of God, who liveth and abideth forever." 1 Pet. i. 23. And consequently must be alive to God; therefore, why should such be buried? "Shall we bury the living?" Hence comes a second opinion, namely: That the subject remains spiritually dead till after baptism; and that, immediately upon being raised up out of the water, he inhales the spirit of life--of a new life to God. The first of those opinions compounds generation with birth; the second compounds birth, or the act of coming forth of the water, with generation, or that divine act of quickening us by the word of truth, which makes the believing subjects glad to get into the water. Acts ii. 41, and viii. 36. Now, though these two opinions reverse, each of them, the natural order of the facts in the case; the former, putting the birth in the place of generation; the latter, the burial of the old man before the creation or existence of the new man, at whose desire and request was the death of the old man, and his burial forever, and who had embraced the death of Jesus Christ for this purpose, and was therefore baptized into it; and this burial with him, by baptism into his death, for the enjoyment of the benefits of it--I say, though these two opinions thus differ, yet this difference by no means affects the believing subject; for they equally realize the nature, the effects, and the consequences of sin; equally realize the intention and effects of the death of Christ for the redemption of transgressors from the love, the practice, and the punishment of sin; and equally embrace it for that purpose. These things being so, what matter about such differences?

      But, besides these opinions, there are also several questions suggested respecting baptism. 1st. "Is baptism a figurative burial after a figurative deaths?" To this it may be scripturally answered, that all positive institutions of a religious nature, since the fall of Adam, are really figurative. Heb. iii. 5., and x. 1. And, that baptism being of this class, must, of course, be so too. Rom. vi. 5, 6. "For if we have been planted together in the likeness of his death," &c. &c. But although baptism be a figurative burial, it is not in relation to a figurative, [275] but a real death, endured on account of the sins of the saved. Now, it is into his death that we are buried in baptism, "that being thus justified by faith in his blood, we may be saved from wrath through him." Rom. v. 9. Thus, through this faith, we become actually included in the benefits of his death, as being of the number of those for whom he suffered; and thus we put him on as our covenant head--our representative and surety; and, in this respect, the burial is not before the death.

      Ques. 2d. What connexion has the remission of sins with baptism? It is the prime means of enjoyment; and faith is the principle, not only of this, but of all religious enjoyment upon earth. And not only the principle, but also the measure; for, "according to thy faith, so be it unto thee." Wherefore, for, into, or in order to, the enjoyment of the remission of sins, is a fair and just version of the sacred text.

      Ques. 3d. Would "be baptized because of the. remission of sins," be a fair translation? That would be as the word "because" is understood. If it respect the enjoyment of this blissful privilege, it would mean the same with for, or in order to; but, if for the possession or procurement of the benefit, it would then imply something of a mercenary import; such as purchase or interest.

      Ques. 4th. Whether is the believer's baptism expressive of his death to sin, or of a death by sin already endured by his representative? It appears from the connexion of the 2d. and 3d. verses of Rom. vi. with each other, and with tile subsequent context, that it is expressive of the latter; and therefore, ought to have been so translated. Thus:--"How shall we that have died by sin (not to sin) live any longer therein? Know ye not, that as many of us as were baptized into Jesus Christ were baptized into his death? That like as Christ was raised up from the dead by the glory of tile Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that we should not henceforth serve sin; for he that is dead is freed from sin. Rom. vi. 2-7. And now, believing all this, what do we, in our baptism, but consent to his burial? That is, to the burial of him who was crucified with Christ; namely, our old man.

      Upon the whole, if we believe the express declarations of the Apostles and Prophets concerning the person, offices, and achievements of the Saviour, and rely upon him accordingly, through the obedience of faith, for the enjoyment of all the blissful invitations and promises presented to us in and through him, our religious opinions, unless they really contradict these declarations, can do us no injury. And if this essential difference between faith and opinion were duly realized, it would save a great deal of time for better purposes, and prevent much contention and trouble, and, of course, much mischief; "for where envying and strife are, there is confusion, and every evil work." James iii. 16.

            With due respect, yours, my dear son,

T. C. [276]      

[The Millennial Harbinger (June 1843): 274-276.]

      Thomas Campbell's "Reply" [to "Figurative Allusions to Baptism"] was first published in The Millennial Harbinger, New Series, Vol. 7, No. 6, June 1843. The electronic version of the essay has been produced from the College Press reprint (1976) of The Millennial Harbinger, ed. Alexander Campbell (Bethany, VA: A. Campbell, 1843), pp. 274-276.

      Pagination in the electronic version has been represented by placing the page number in brackets following the last complete word on the printed page. I have let stand variations and inconsistencies in the author's (or editor's) use of italics, capitalization, punctuation, and spelling in the essay.

      Addenda and corrigenda are earnestly solicited.

Ernie Stefanik
Derry, PA

Created 22 March 1998.
Updated 9 July 2003.