BUT we are turned by our author to scripture. He quotes 2 Tim. 1:99Who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, (2 Timothy 1:9), and thus remarks on it: " Here the salvation is spoken of as preceding the calling even, and rightly so, for the work of salvation was fully wrought out by the death and resurrection of the Son of God; and as this was in the counsel of God a matter surely foreseen and foredetermined, the salvation is spoken of as accomplished, even before the sufferings, which purchased it, had actually been endured. Thus Zacharias prophesied that God hath raised up a mighty salvation for us,' and Simeon, when he was holding the infant Savior in his arms exclaimed, `Mine eyes have seen thy salvation.' So also when Christ came to the house of Zacchaeus, and delivered him from the bonds of his fraud and covetousness, it was said by Christ Himself, ' This day is salvation come to this house.' " We have let Mr. Sadler speak for himself, that the reader may see how he would endeavor to explain away an unmistakable assertion of present, and in this sense final salvation. " The salvation," he says, " is spoken of as accomplished, before the sufferings which purchased it had been endured." We must give to this statement an unqualified denial. Paul is writing to Timothy, a disciple of Christ, and one of his own converts, years after the death of Christ on the cross, and speaks of the grace, not of the salvation, as given us in Christ before the world began; and rightly speaks of the salvation before the calling, not for the reason Mr. Sadler assigns, but because, as saved, Timothy was to act at all cost in harmony with the character of his calling, not shrinking from the most painful consequences of faithful testimony to the truth-the martyr's death if need be. But what about the references to Zacharias, Simeon, and the Lord in the house of Zacchaeus? Will they bear out the construction attempted to be put on their words? Surely not. Zacharias spews, if we compare Luke 1:6969And hath raised up an horn of salvation for us in the house of his servant David; (Luke 1:69) and 71, that God raising up a horn of salvation for them, and Israel being saved, are two different things. The presence of Christ in person, and the effects of His coming, are not the same thing. Salvation as a present soul blessing is New Testament doctrine, unknown to any of the saints before the first advent of Christ. And no one is said to be saved till he is saved. For salvation tells of deliverance from something, saved from or out of it, so the condition or danger in which the person was he is in no longer.
But Mr. S. on this subject has more to say (p. 194), " In several cases salvation is predicated of those who had been grafted into Christ in baptism. Our Lord had said, He that believeth and is baptized shall be saved,' and so says St. Paul after Him, By his mercy he saved us by the bath or font of regeneration and renewing of the Holy Ghost; ' the word λουτρόν used here signifying, not the act of washing, but the vessel in which the bath or washing takes place, rendering the reference to the rite of baptism absolutely certain; and St. Peter also enunciates the same thing, when he says, The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ.' St. Paul also, in speaking of a part in the death and resurrection of Christ received by all Christians in baptism (Rom. 6), implies that the power of the death and resurrection of Christ, that is, His salvation, had been made over to each one in his baptism." In these words there is hardly one statement which is really correct. No one ever was or is grafted into Christ in baptism. We are in Christ by the Holy Ghost given us (Rom. 8:99But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. (Romans 8:9)), not by baptism. This last puts the baptized one into the company professedly of the Lord Jesus Christ who has died, inasmuch as he is thereby buried with Him by baptism unto death, being baptized unto His death. Now baptized unto (εἰς) Christ is not the same as being grafted into Him. All Israel at the Red Sea were baptized unto (dc) Moses. (1 Cor. 10:22And were all baptized unto Moses in the cloud and in the sea; (1 Corinthians 10:2).) Were they grafted thereby into Moses?
Then to bear out his statement, Mr. Sadler refers to Mark 16:1616He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:16); Titus 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5); 1 Peter 3:2121The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:21); Rom. 6; Acts 2:37,38;8. 36, 22. 16; John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5). On these we would remark, that neither John 3. 5 nor Titus 3. 5 treat of the rite of baptism. John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5) treats of the new birth, being born of water and of the Spirit, not of water only, nor of water by the Spirit. The Lord is speaking to Nicodemus of the way of life. Baptism puts us into the company of the Lord who has died. The way to enter the kingdom we learn in John 3 By baptism christian discipleship is professed. The Jews prided themselves on being, by natural generation, sons (νἱοὶ) of the kingdom. The Lord tells Nicodemus that no one enters into (εἰς) the kingdom, unless he is born of God by water and the Spirit. Now to enter into (εἰς) the kingdom is only predicated in the present dispensation of true believers. Many are found within the range of the kingdom who have never entered into it. Only those born again have entered into it. It is of entrance into it that the Lord here speaks (εἰς τὴν βασιλείαν). Now if John 3:55Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. (John 3:5) treats of baptism and its effects, all the baptized must thereby enter into the kingdom, that is, be really believers. But Mr. Sadler himself would repudiate that surely. Experience shows it is not the case.
To Titus 3:55Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; (Titus 3:5) we would next turn. There we learn God " hath saved us [that is, true Christians] by the washing of regeneration [παλιγγενεσία], and renewing of the Holy Ghost." Is baptism here spoken of? Mr. Sadler asserts it is; and that the term λουτρόν unmistakably proves it. Unfortunately for this assertion, in the only other place where the word occurs in the New Testament, it does not refer to baptism, but as the passage explains (Eph. 5:2626That he might sanctify and cleanse it with the washing of water by the word, (Ephesians 5:26)), to the word of God. No deduction in favor of the rite of baptism can then be drawn from the word λουτρόν, any more than from the word regeneration (παλιγγενεσία), which elsewhere is used of that new order of things which will be introduced when the Lord comes to reign. (Matt. 19:2828And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28).) That then of which Titus speaks is the washing which flows from the new birth, bringing a person now morally into harmony with the new order of things, which will be established when the kingdom is set up in power. Of this washing every one born of God is a subject, whether baptized or not. Of that washing Peter was a subject, just as much as Paul and every saint called out after Pentecost. Are we thinking lightly of baptism? By no means We could not consistently with scripture teaching now accredit any one as professedly on christian ground if unbaptized, for how take the place openly of a disciple of Christ, unless one has been buried with Him by baptism unto death? Hence the Lord instituted this rite for all those who should believe on Him after His death and resurrection, but never mentions it till He had risen. (Mark 16:1616He that believeth and is baptized shall be saved; but he that believeth not shall be damned. (Mark 16:16).) As baptized unto (εὶς) Christ, we have put on Christ. (Gal. 3:2727For as many of you as have been baptized into Christ have put on Christ. (Galatians 3:27).) In accordance with this Peter told the 3000, who were pricked in their hearts, to repent, and be baptized in the name of Jesus Christ for the remission of sins, and they would receive the gift of the Holy Ghost. So Paul was told by Ananias to be baptized. So too the company in the house of Cornelius were commanded by Peter to be baptized, after they had received the Holy Ghost; a clear proof that baptism does not ingraft into Christ, for these saints were in Christ already, and evidenced it, because they were partakers of the Holy Ghost. Baptism is most important in its place, when rightly understood.
But baptism saves, Mr. Sadler would remind us. (1 Peter 3:2121The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: (1 Peter 3:21).) Perfectly true. Yet it does not save the soul from the deserved judgment of God. Of this Peter, who alone speaks of its saving power, bears witness. Writing to the strangers of the dispersion in Asia Minor who believed on the Lord Jesus Christ, with reference to the maintenance of a good conscience, he calls attention to baptism as saving them, not the putting away the filth of the flesh (that is, not an external washing), but the answer of a good conscience towards God by the resurrection of Jesus Christ from the dead. We should observe in this passage three things (1 Pet. 3. 14-32): first, what is desired or the thing asked for (ἐπερώτημα), that is, the answer, is a good conscience, not a purged conscience. Now the former is dependent on the believer's walk and ways; the latter is derived from the knowledge of the value of the atoning blood of Christ. (Heb. 9:1414How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? (Hebrews 9:14); 10. 2.) Next, that it is by the resurrection of Jesus Christ, applied to the believer practically, that the good conscience is secured, and not by His atoning death, which is the ground of our standing before the throne. Hence, condition, or state, not standing, is that with which baptism here, as elsewhere, is connected. The person desires a good conscience. The thing desired (that is, the answer to his request), he gets by practically carrying out that which by baptism he has professed, namely, that he is a disciple of the Lord Jesus Christ. Hence, the resurrection of the Lord is made prominent here. Thirdly, it should be noticed that the apostle, who had classed himself with those to whom he wrote, when treating of the beneficial results of Christ's death (ver. 18), as sharing also in them-" that he might bring us to God"-writes of baptism that it saves you (not us) for so we should read the passage-they, not he, having been baptized with christian baptism. Now, if baptism saves in the sense Mr. Sadler would understand salvation, how comes it that, whilst the Lord commanded Peter, and others who were His disciples before the cross, to baptize, He, made no provision for their being baptized? In truth they did not need it. But baptism saves, since, if what it speaks, of is practically carried out-burial with Christ unto death—the person is saved from old associations and ways, as Noah and his sons were saved from all association with the evils of the antediluvian world. Saved by water, which was the instrument of death to others, they did not thereby receive soul-salvation. Noah surely possessed that before he entered the ark. Nor did they leave earth, but were brought into a new position on earth by passing through the flood in the ark. So Christians, by Christ's death applied to them practically do not leave the scene in which they were personally, but are brought into a new position here on earth. With this teaching of Peter Paul agrees.
But let us hear Mr. Sadler: " St. Paul, also, in speaking of a part in the death and resurrection of Christ, received by all Christians in baptism (Rom. 6), implies that the power of the death and resurrection of Christ (that is, His salvation) had been made over to each one in his baptism So that salvation, as a past act of God for the world, is connected with the accomplishment of that salvation in the death and resurrection of Christ; and the formal assignment of a part in this salvation to each individual, is connected by the sacred writers, not with a man's first exercising faith, but with his submission to receive holy baptism" (p. 195). It is true, "he that believeth, and is baptized, shall be saved." (Mark16. 16.) No one who professed to believe after the cross was to be accredited as a disciple, unless he submitted to the rite of baptism. But the salvation of those who believed before the cross, and of those in the house of Cornelius, who received the gift of the Spirit (the proof they were saved before they were baptized), refute these statements. Cornelius and his friends believed, and, as believing, they received the fullest christian blessing, the gift of the Holy Ghost. Not a word had been spoken to them about Christian baptism. " Words whereby they should be saved" they were to hear from Peter; and they did, and believed them, God sealing them with the Holy Ghost, in token that they were saved. Mr. Sadler's theory, that " the grant of salvation is said to be made over to no one on his merely believing, no matter how sincere in his belief" (p. 195), is at variance with the history of Cornelius, and with God's ways in grace with the company in his house.
Nor will his reference to the teaching of Paul (Rom. 6) help him. Paul never taught that all Christians were baptized, though he was; nor did he tell the Romans that the power of the death and resurrection of Christ (that is, His salvation) had been made over to each one in his baptism. Mr. Sadler confounds state and standing. We have died to sin was Paul's doctrine, how shall we live any longer in it? But how is it we have died to sin? By baptism? No, but as being in Christ, who has died to sin. (Rom. 6:99Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. (Romans 6:9).) Every true Christian, whether baptized or not, has died to sin. Hence, to continue in sin that grace may abound would be an absurdity. How continue in that to which we have died? Why, then, is baptism introduced? To chew more plainly the absurdity of such a principle. We have died with Christ to sin, and by baptism profess to be disciples of Him who has died, buried with Him by baptism unto death. So the apostle, after asking, "How shall we who have died to sin live any longer therein?" adds, "Or OD, know ye not, that so many of us as were baptized unto Christ Jesus, were baptized unto his death? Therefore we are buried with him by baptism unto death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life." As in Christ, we have died to sin. As baptized, we have been buried with Christ unto death. Our condition, then, as in Christ, and our professed position before God and man on earth, as baptized unto Christ's death, alike forbid the acceptance of such antinomian doctrine. Thus baptism, it will be seen, comes in as an additional reason to make patent the absurdity of such a conclusion.
But salvation, we are told, " is assumed to be a present state in the distinct sense of being a continuous, or progressive, thing, ' worked out' by him to God who vouchsafes it" (p. 196). We have only to remember the difference between the salvation of the soul and final deliverance of the whole person, so carefully distinguished in 1 Peter 1 to see that the present salvation of the former is compatible with the working out the salvation of the latter. But the passages on which Mr. Sadler relies to throw doubt on present salvation, do not support his doctrine. Phil. 2:1212Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. (Philippians 2:12), when the whole verse is read, is plain enough. Salvation is there viewed (as always in that epistle) in the light of final deliverance. So the Philippian saints, deprived of Paul's presence, had to work out their own salvation with fear and trembling; but-let the reader mark it-not by doubt or uncertainty, the apostle immediately adding, " for it is God that worketh in you the willing and the working, according to his good pleasure." Are we to suppose that God begins a work which he does not finish? Incredible that that should be. We are further told that the Greek phrase, οἱ σωζόμενοι, when rightly understood, unmistakably favors Mr. Sadler's doctrine. Occurring in Luke 13:2323Then said one unto him, Lord, are there few that be saved? And he said unto them, (Luke 13:23); Acts 2:4747Praising God, and having favor with all the people. And the Lord added to the church daily such as should be saved. (Acts 2:47); 1 Cor. 1:1818For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (1 Corinthians 1:18); 2 Cor. 2:1515For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: (2 Corinthians 2:15), and nowhere else, it is plain, from its use in 1 Cor. 1:1818For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God. (1 Corinthians 1:18), it cannot mean those who are being saved, in the sense for which it is quoted, since it is used there of Paul, and the Corinthian saints, who had, each and all of them, already received, and manifestly to all, the gift of the Holy Ghost. All such were saved. Their soul's salvation, which Mr. Sadler, by his translation of this term, " those being saved," would imply, still hung in the balance, was effected once and forever, seeing they were sealed by the gift of the Spirit unto the day of redemption. In truth, the term, of οἱ σωζόμενοι, describes a class-the saved-distinct from the of οἱ ἁπολλίμενοι-the lost (2 Cor. 2:1515For we are unto God a sweet savor of Christ, in them that are saved, and in them that perish: (2 Corinthians 2:15); 4. 3; 2 Thess. 2:1010And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. (2 Thessalonians 2:10)), not their state as on the way to salvation. C. E. S.
(Continued from page 205.)
(To be continued.)
THE path of Jesus was His own. When man was bowed down in sorrow at the thought of death, He was lifted up in the sunshine of resurrection. But this sense of resurrection, though it gave this peculiar current to the thoughts of Jesus, left His heart still alive to the sorrows of others. For His was not indifference, but elevation. And such is the way of faith always. Jesus weeps with the weeping Mary and her company. His whole soul was in the sunshine of those deathless regions which lay far away from the tomb of Bethany; but it could visit the valley of tears, and weep there with those that wept. Such was the peculiar path of the spirit of Jesus. Resurrection was everything to Him. J. G. B.