JSL-14-Chapter Fourteen:

Chapter Fourteen:
The Results of Baptism The teaching of the Scriptures on the subject now to be considered is very plain. In the early ages of the Church, when this teaching was simply accepted and rested in as truth, there seems to have been no difficulty in perfectly understanding it. The common people, as well as the more erudite and gifted, were all of one mind respecting it. The Saviour and his apostles had distinctly, and in quite unambiguous language, declared what were the results or consequences of baptism, and during all the purest doctrinal period of the Church’s history no serious question was raised. The matter had been settled by authority, and nothing more was to be said.

But, unhappily, with the coming in of questions respecting the proper subjects of baptism, it was impossible to avoid a corresponding consideration of its objects. Whatever might be the consequents resulting to a penitent believer, baptized upon his own voluntary profession of faith, it might well be doubted whether the same consequents would or could result to a baptized infant. As the infant was without volition or faith, without actual sin or repentance, men could hardly fail to ask whether it was in such spiritual and mental condition as made it possible for it to receive the peculiar blessings attributed to a believer’s baptism. The ordinance did not seem to respond in the same way to anything in the infant’s case. It satisfied no longing, it imparted no comfort, it brought no joy; and so far from being the consummation of a spiritual process, the final step in a progressive movement toward God, it was not even the conscious beginning of such movement. It is not surprising, therefore, that to many thoughtful persons the baptism of infants seemed to be revolutionary; that it transposed and reversed all the settled meanings of the ordinance; or else that it set these aside and substituted others for them. The inevitable result was controversy, prolonged and earnest; and this in its progress led to the introduction of metaphysical views upon the effects of baptism, some contending that in and of itself it exerted a regenerative influence; that the unconscious soul of the infant was quickened by baptism into spiritual life, and made thus a child of God; consequently that it received, by anticipation the titles to the whole baptismal estate which was in after years to be possessed and enjoyed. Others, not venturing to pronounce definitely upon the direct and immediate effect upon the spiritual name of the infant, and hesitating to attribute a life-giving power to the ordinance, were content to rely upon it as producing simply a change of relations — that it introduced the child into the family and kingdom of God.

Those who opposed the above positions were not always discreet or wise. In many cases their minds appear to have been confused and agitated. The doctrine of baptismal regeneration seemed to them to be so seriously erroneous that to avoid it and get as far as possible from any complication or fellowship with it, they went to the opposite extreme, not only antagonizing baptismal regeneration, but renouncing and disclaiming all those blessed effects which the Scriptures do certainly and most clearly attribute to the baptism of believers. It came to be regarded, therefore, as merely an outward and formal initiation into the Church; to be scrupulously observed because it was commanded, but only because it was commanded. The great reasons for Divine Love which led to the giving of the commandment—reasons which are most clearly seen in the consequences which the Scriptures attribute to baptism—these, if not overlooked, were sought for as blessings through a different channel. It was even esteemed meritorious, and a mark of the most perfect soundness of doctrine, to discount and depreciate the ordinance in every respect except as a legal requirement. It was not “for the remission of sins,” it was not an “ingrafting into Christ,” it was not a “putting on of Christ,” it had nothing to do with “salvation.” All that was really good in Christianity must be reached before coming to it.

Amid such a contrariety of views prevailing even now in religious society, I can but feel that what I may say will be liable to misconstruction. And it will certainly be misunderstood if it be viewed from any other angle than the one which I myself occupy. Let me emphasize the fact, then, that the results which I shall attribute to baptism appertain only to such a subject of the ordinance as I have already, in previous chapters, so fully described. As taught by our Lord when he instituted the ordinance, the objects which were to be attained by its observance seem to be lift in no uncertainty. In part, they are stated expressly in words of clearest import: “He that believeth and is baptized shall be saved”; and if any one after comparing the different versions of the commission, can suppose that Luke’s “remission of sins” does not contemplate the baptism distinctly mentioned in Matthew and Mark, he must at least perceive that such remission is necessarily implied in the baptismal formula. This involves, indeed, not only remission of sins, but every blessing which the hungry soul hopes to find in God. He is the “Fount of every blessing”—he, and not baptism, nor anything that we can do, nor any state of mind into which we may enter. “Praise God from whom all blessings flow.” If, therefore, there is any meaning in this baptismal formula; if it is not altogether delusive; if what it plainly expresses is the truth, then it is evident that in some sacred and most important sense the man who is truly prepared for the ordinance is “baptized into Christ,” is baptized “into the name of the Father, and of the Son, and of the Holy Spirit.” Now, if we can believe that this is the simple truth—that the baptism of a proper subject actually accomplishes this result—we can have no further trouble or mental disturbance respecting it. We shall no longer realize the need of any nice distinctions and learned criticisms to determine the exact meaning of the preposition in the phrase “for the remission of sins” (Acts 2:38), because, if this blessing comes from God, we shall know that it is to be found in him, and that it will be found when we are introduced into him. No metaphysical exegesis can make us doubt this evident truth; and no human conception of the ordinance, in whatever interest it may be cherished, can make us believe that, as Christ gave it, there is really no good in it. Surely we can not be translated into the very fullness of the Divine Love, and into the most sacred relations of the Divine Nature, and find nothing in that Fountain and Source of “every good and perfect gift” — nothing but the consciousness that we have complied with the terms of a mere external formality. The subject is lifted above the plane of profitless logomachy, and of doubtful interpretations, and becomes at once simplified and luminous, while all the numerous declarations of the inspired Scriptures respecting it are accepted in their plain and obvious sense as the very truth of God. When we read, for example, such texts as the following:

“Repent and be baptized for the remission of sins, and ye shall receive the gift of the Holy Spirit” (Acts 2:38).

“He that believeth and is baptized shall be saved” (Mark 16:16).

“Arise and be baptized and wash away they sins, calling upon the name of the Lord” (Acts 22:16).

“Know ye not, that so many of you as were baptized into Jesus Christ, were baptized into his death?” (Romans 6:3).

“As many of you as were baptized into Jesus Christ, have put on Christ” (Galatians 3:27).

“Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (II. Cor. 5: 17).

“Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word” (Ephesians 5:25-26).

“And ye are complete in him, who is the head of all principality and power; in whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of he flesh by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead” (Colossians 2:10-12).

“According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit” (Titus 3:5).

“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” (1 Peter 3:21).

I say, when we read such texts as these, they are seen at once to harmonize with the expectation produced by the baptismal formula, and we have only to accept them with grateful hearts, and be satisfied. Surely no candid mind, free from bias and prejudice, can red the above quoted Scriptures without perceiving that the Holy Spirit recognized the very richest of spiritual blessings—remission of sins, washing away of sins, newness of life, the gift of the Spirit, sanctification, union with Christ, salvation—as being immediately consequent upon baptism. And let us hope that the day has passed, or, at any rate, that it is rapidly passing, when any one can believe that these consequents are caused or produced by baptism; that is, by any force or influence inhering in the act itself. Baptism is but a step or passage-way leading on to the results—is but the boundary line, beyond which lie the blessings. But being the last step, and consequently the one which actually carries us across the boundary, men have no unnaturally attributed to the step itself the virtues to which it brings us. They have ascribed to the path the salutary efficacy of the Fountain to which it leads, and have even claimed this efficacy for subjects which, from the very nature of the case, were unable to drink of this Fountain. Others, antagonizing this view, and seeing clearly that the step was not the source of the blessing, have strongly insisted that there is no necessity to take the step.

All this confusion is avoided by simply recognizing the fact, so clearly implied in Scripture, that the value of baptism is not to be estimated by anything in the mere act itself, but by the object to which it introduces us. There is no remission of sins, no pardon, no salvation, in baptism alone, however and to whomever administered; if God be not in it, it is nothing more than an empty and meaningless ceremony. But as he has appointed to meet with the returning sinner in that ordinance, and then and there to receive him back into his favor and fellowship, forgiving him for all the past, and strengthening him for all the future, I do not see why it should be thought a thing incredible with any one that God should forgive the man’s sins, and do it in his own way! Of course the baptism can not was away sins, but Jesus Christ can do it in baptism, if we come to it according to his own appointment, that we may surely find him there. He sanctifies and cleanses by the bath of water by the word. Of his mercy he saved us by the washing of regeneration and renewing of the Holy Spirit. It is all of him, and that is the reason why we must be baptized into him, and thus put him on.

We may not know the reasons moving the Divine Mind to appoint this particular ordinance as the meeting place — the place where God and the repentant believer actually come together, and where the reconciliation between them becomes a practical fact; where they enter into new covenant relations — the one party pledging forgiveness and mercy and everlasting love; and the other, faithful, devoted and loving service; but we can readily understand that something of the sort was needed to give comfort and assurance to the sinner; and to supply this need, the Infinite Wisdom commanded to immerse him in water — into the Holy Name. Without this, a man might think himself accepted and pardoned — for aught I know he might be so; but to remove all his doubts and fears, and to give to him individually the authoritative assurance demanded by his heart, God receives him in this ordinance, and speaks to him, and owns him as his son. He clothes him here with the robe of his love, the best robe; he kills for him the fatted calf; he takes him into his own house and home and they live and feast and rejoice together. Love’s redeeming work is done; God and man are reconciled.