Baptism

TEXT. If ye then be risen with Christ, seek those things which are above where Christ sitteth on the right hand of God. 2 Col. 3:1.

The text has been applied to three things:-

1. To a resurrection from dead works in being reclaimed from a backslidden state.

2. To the literal resurrection of the just at the second coming of Christ.

3. To being raised up out of the water in baptism.

We inquire, To which of the three do the words "risen with Christ" apply? Not to the first. Christ never had a resurrection from dead works. He was without sin. He did not have such a resurrection. Mark this: Whatever this resurrection may be Christ had one like it; for it is a resurrection with him.

The text cannot refer to the resurrection of the just, for that event is when the seeking time is in the past, and the saints themselves are above. The seeking of the heavenly treasure is before it is given, at the resurrection. We are then shut up to the position that:-

3. The text does refer to water baptism. Here the follower of Christ has a resurrection with his Master. In death Christ was laid in the grave, from which he arose by the power of God. So his followers are laid in the water in baptism, and are raised up out of the water.

But positive proof is found in Chap. 2:12, that the disciple is raised with Christ in baptism: "Buried with him by baptism wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead." We here notice:-

1. The text plainly states that in baptism we are buried and risen with Christ.

2. This is done in the faith that the Father raised his Son from the dead. In the morning of the first day of the week God operated in the resurrection of Jesus, and baptism is received in faith of it.

Again the apostle speaks to the point to the church at Rome: "Therefore we are buried with him by baptism into 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." Rom. 6:4.

The following points are worthy of notice:-

1. The disciple is buried in the water, and raised up out of the water in faith of the burial and resurrection of Christ, and in faith of the resurrection of the just at the coming of Christ.

2. And as Christ entered upon a new life at his resurrection, so the new life of the Christian properly commences at baptism. We do not say that none will be saved only those who have been immersed. We believe that thousand's who have never been baptized will be in the kingdom of God. All will be judged according to the light they have had. As with the Papal baptism so with the Papal Sabbath. Those who had not the clear light on these subjects, but in honesty of soul followed their teachers who had Papal errors clinging to them will be judged according to the light they had, and the obedience they manifested. Those who have the clear light upon these subjects will also be judged according to that light, and the manner in which they walk in that light. The Bible standard of truth and duty is the only safe one. Those who take up with an anti-scriptural baptism and Sabbath because the founders of their churches when just emerging from the darkness of Papal error brought them into different branches of the Protestant churches run fearful risks.

The apostle expresses the form of baptism in the strongest terms. He not only uses the word "buried," but in Rom. 6:5 he uses stronger language if possible: "For if we have been planted together in the likeness of his death we shall be also in the likeness of his resurrection." What should we think of the farmer who would sprinkle a few grains of sand on his seeds and say that he had buried them? But planting seems a strange figure.

But let it be particularly noticed that the very manner or likeness of burial in baptism is distinctly stated. It is to be done in the likeness of Christ's death. The reader will please go with us to Joseph's new sepulcher and see the dear Saviour lying there upon his back as we lay out the dead. The very position in the water is to be in imitation of Christ's in death. Can this be done by sprinkling a few drops of water into a babe's face? Answer: "Planted in the likeness of his death." Can it be accomplished by pouring a gill of water on the head of the candidate to run down the clothing? Is there the least resemblance in this dabbling in water to the position of Christ in the tomb? We know of no more complete refutation of this error than the words used by the apostle—buried—planted.

Will it not do quite as well to plunge the candidate into the water face foremost as the Dunkers do? We inquire, Did the friends of Jesus place their dear Lord in the sepulcher upon his face? The thought is revolting. Again we reply in the words of Paul, "Planted in the likeness of his death."

Three events in the history of the first advent of Christ represent three steps in leaving a life of sin, and reaching that of obedience. These are his crucifixion, burial and resurrection. The sinner is first crucified with Christ. "Knowing this, that our old man is crucified with him, that the body of sin might be destroyed." Rom. 6:6. This crucifixion represents true conviction of sin. It is spoken of in the same epistle under the figure of death. "What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law. For I had not known lust, except the law had said, Thou shalt not covet. But sin, taking occasion by the commandment wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once; but when the commandment came, sin revived, and I died." Chap. 7:7-9. Please notice:-

1. The instrument by which the sinner is crucified, is slain, truly convicted is the moral code.

2. That Paul means the ten commandments in the use of the word, law, is evident from the fact that he refers to the tenth precept of that code as especially instrumental in his case.

3. The word alive does not refer to natural life, but to a careless state of the mind, when without a true sense of the holiness of God's law. Neither does death refer to the cessation of natural life, but to true conviction of sins by the light of the sacred law.

The second step in conversion is burial with Christ by baptism. "Therefore, we are buried with him by baptism into death." Rom. 6:4. Here the burial of Christ, or his position in the sepulcher represents the true mode of baptism.

The third step in conversion is a resurrection with Christ from a watery grave. "If ye then be risen with Christ." Col. 3:1.

We now see the relation which baptism sustains to the law of God in scriptural conversion. With correct views of the mode of baptism, and what is meant by law all is plain. The apostle is giving in this connection his own experience, hence those who seek apostolic religion should mark well the means employed in his case. The moral code is God's great looking glass into which he looked and saw the imperfections of his moral character. This prepared the way for him to come to Christ for pardon and justification through his precious blood. This epistle to the Romans was written in the year 60, about thirty years after the hand writing of ordinances were nailed to the cross. Paul's conversion occurred several years after the abolition of the Jewish system of worship.

The apostle James illustrates the use of the royal law by a looking glass. "But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." Chap. 1:22-25.

The first great work, then, of the gospel minister as he labors for the conversion of sinners, is to hold before them God's great mirror that they may see what sin is and know its exceeding sinfulness. The reason why many who profess religion were never converted is because they were not convicted, and the reason why they did not have genuine conviction is because they have never seen the corruptions of the heart in God's mirror, the ten commandments. A popular gospel keeps that from the people, and moves upon the sinner's sympathies and fears, producing a conviction more nervous than intelligent. Such conviction does not result in a change of life as required by the sacred Scriptures. Intelligent convictions produced by the claims of the law of God changes the mind, the heart, and the life. This change is illustrated in the text by the change from life to death. A man walks today in the strength of manhood, to-morrow he is a corpse. What a change! Yet inspiration has chosen it to illustrate the first great work in true conversion. Thus far we have followed the apostle in his experience, and have learned from him the character and use of the law of God in the present dispensation. He saw its excellence, its holiness, its justice and goodness, and felt its searching, slaying power, and says, "I died." But he does not leave us here. Burial follows death.

But what is the pre-requisite, or scriptural preparation for the ordinance of baptism? When viewed in the light of a burial, or funeral, the answer is at hand. Before burying our dead we must feel assured that they are really dead. So before burial with Christ by baptism we should know that the candidate has experienced that conviction that may be represented by death, that he has been crucified with Christ. Burial alive is a horrid thought. And it is no less horrid to the thorough Christian to be buried in baptism while using tobacco, or wearing jewelry and other outward ornaments forbidden in the word of God. But to lay these aside for the occasion affects no real change in the candidate. When the sinner really dies to sin these drop off never to return.

But would you not have the candidate wait until he has experienced the love of God, and comes out shouting happy before receiving baptism? Not unless there is some precept or example of the kind in the New Testament. There is nothing joyful in the burial of our dead friends. We do not regard joyful feelings as the scriptural evidence of preparation for baptism. Brokenness of spirit, with tears, confessions and mourning on account of sins and feelings of unworthiness are the best evidences of preparation of mind and heart for baptism. The New Testament furnishes evidence that the truly convicted person should not wait a single hour. In fact every instance of baptism furnishes evidence that the truly convicted soul should not wait.

We first cite the case of Saul. No one questions his conversion. The work was accomplished in him by the word and Spirit of God. We have seen what the moral code did for him. And if it be thought necessary that the Holy Spirit act a part in conviction and conversion, then we cite Saul's experience as he was on his way to Damascus to persecute the saints. Most certainly the Spirit of God will work in harmony with the law of God. The Lord who appeared to Saul in the way sent him to Ananias to be instructed more fully. Jesus might have shown Saul his whole duty and thus set aside all human instrumentality, but he chose to honor the instrumentalities he had placed in the church. This great man must sit at the feet of Ananias, and there learn his first duty. By the hand of Ananias Saul first received his sight. Next came baptism. "And now," says Ananias, "why tarriest thou? Arise and be baptized." Acts 22:16. There was no occasion for waiting. In this remarkable conversion of a great man baptism followed immediately after conviction of sin.

The case of the jailor is another where baptism closely followed conviction. He was convicted that he was a sinner in the night of the imprisonment of Paul and Silas, and anxiously inquired of them, Sirs what must I do to be saved? He was told to believe on the Lord Jesus Christ. They then preached the word of the Lord to this family, and that very night baptized them. These ministers, who fully understood their business, did not wait until this family should experience religion, as it is termed, and come out shouting happy before they baptized them; but the same hour of the night that the jailor was convicted of sin he and his family were baptized, after which came the rejoicing.

The case of the eunuch is also to the point. He was a man in great authority. His experience should have a decided bearing on the subject. He was riding in his chariot reading from the prophet Isaiah, "He was led as a sheep to the slaughter, and like a lamb dumb before his shearer so opened he not his mouth." "Of whom speaketh the prophet this?" Inquired the eunuch, "of himself, or of some other man?" This question reveals the astonishing ignorance of the eunuch. Right there, as teacher and pupil were riding in the chariot, the evangelist Philip commenced a course of instruction. The record says that he preached Jesus to the eunuch. Just then they came upon a body of water of sufficient depth for immersion. It might have been at a sudden turn in the road. They seem to have come upon it unexpectedly. "See, here is water," cries the eunuch. "What doth hinder me to be baptized?"

But why is this novice speaking of baptism? The record does not state that Philip had as much as mentioned the ordinance. It is evident, however, that in preaching Jesus Philip had introduced baptism, or the eunuch would not have thought of it. Philip preached Jesus. His text was in Isaiah which speaks of his humiliation and death. Yes, he fully instructed him respecting the death, burial and resurrection of Christ. He must believe on the Lord Jesus Christ before receiving baptism. He must have faith that he died for our sins, that he was buried, and that he arose for our justification. And as faith without works is dead, he must show that faith by the very act which the gospel provided to show that faith. These facts must have entered into Philip's discourse in order for his hearer to make the intelligent inquiry in reference to his receiving baptism. He who preaches Jesus aright will preach baptism.

But the point especially under consideration is that baptism immediately follows true conviction of sin. Did Philip tell the eunuch that he had better wait three or six months, and that at some more convenient season they could have a large gathering at which time the ordinance could be administered before the crowds? The record does not mention any such delays. No, the coachman is commanded to halt right there, and then and there "they went down into the water, both Philip and the eunuch, and he baptized him; And when they were come up out of the water, the Spirit of the Lord caught away Philip, and the eunuch went on his way rejoicing." Acts 8:26-40. Here again rejoicing does not go before, but follows baptism.

The reader will bear in mind that we do not say that the comforts of the Holy Spirit are not in many instances experienced before being baptized. We do say, however, when the subject is presented in the true light, and the several steps in leaving a life of sin for one of obedience and holiness are taken in rapid succession, according to the examples given in the New Testament, the rejoicing in hope will be after baptism. The descent of the Holy Spirit in the form of a dove upon Christ after his baptism greatly strengthens this position. It would have been a great relief to John and his friends if the dove had appeared while Christ stood on the banks of Jordan asking baptism, designating him as the Son of God. For it seems that the administrator's mind was not clear. After John was cast into prison he sent word to Jesus inquiring, "Art thou he that should come, or do we look for another?" Neither did the dove appear while administrator and candidate stood in the waters of Jordan. But when he who was our substitute and pattern had been plunged into the water, had been raised up out of the water, the Holy Spirit came upon him, marking the very period when we may expect the blessing of God to witness the act of obedience in the baptismal vow. The manifestation of this is not always the same. With some it is like the descent of the gentle rain, producing a heavenly smile, indicating the peace that reigns within, while in the cases of others shouts of the high praises of God are heard.

We see baptism is closely related to conversion. In fact, it seems to be a part of conversion. It is the outward act by which believers show their faith in Christ. But while some have removed baptism from this close relation to conversion, and regard the ordinance of little importance, others regard it the act by which sins are remitted. Those who regard baptism of little importance sometimes cite 1 Peter 3:21, as sustaining their lax position: "The like figure whereunto even baptism doth also now save us, not the putting away the filth of the flesh, but the answer of a good conscience toward God by the resurrection of Jesus Christ." "I was sprinkled," says one, "and that answered my conscience." "And my conscience was answered by being poured," says another. This may all be true; but are our friends, who differ with us on baptism, sure that they have a good conscience on this subject? Peter says, "But the answer of a GOOD conscience." Pagans and Papists may be very conscientious, and their blinded consciences not be good. Protestants may be in a like condition on some points. But it is a fact of much interest that the apostle in the last clause of the passage raises a standard to which we may bring our consciences, and know that they are right "by the resurrection of Jesus Christ from the dead."

On the other hand, some evidently overlook the necessary work to be wrought upon the mind and heart before baptism. They do not see the use of the divine law, that it must slay the sinner, that he be dead before he is buried, hence it is to be feared that some, at least, are buried alive! Some teach that Christ is put on in the simple act of baptism, which teaching has a strong tendency to set aside not only the work of the law of God in conversion, but that also of the Holy Spirit.

But Gal. 3:27, may be urged—"For as many of you as have been baptized into Christ have put on Christ." It should here be noticed that the text does not say that the Galatian brethren had put on Christ in the sole act of baptism. They had put on Christ by faith, baptism being the corresponding work, an act by which they manifested their faith in Christ.

It is also asserted that baptism is for the remission of sins. Very true; but there are also other means for the remission of sins. Christ's blood was shed for the remission of sins. Matt. 26:28. Christ was to give knowledge of salvation unto the people for the remission of their sins. Luke 1:77. It became Christ to suffer, and to rise from the dead the third day, that repentance and remission of sins might be preached in his name. Chap. 24:46, 47. Repentance and baptism are for the remission of sins. Acts 2:38. Faith is for the remission of sins. "Whosoever believeth in him shall receive remission of sins." Chap. 10:43; also Rom. 3:25. In the arrangement for the remission of sins, baptism holds its place in the divine whole.

In the investigation of the subject of scriptural conversion thus far, we see that it is by the divine law that the sinner obtains a knowledge of his sins. He cannot understandingly repent of his sins until he sees them; therefore, the gospel minister, who labors to convert the sinner, is under the most solemn obligation to hold before him God's great mirror. His first work is to show the character, perpetuity and claims of the moral code. And in so doing he follows the example of his divine Master. In Christ's first recorded sermon he said, "Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled." Matt. 5:17, 18.

The sinner sees the holiness and justness of the divine law, that he is exposed to the wrath of God, and feels its slaying power. He yields to the requirements of all its precepts, and is dead. The gospel then points him to Jesus. He hears the story of the cross, the burial in Joseph's sepulcher, the glory of the resurrection, and the ascension of Jesus to the Father's right hand, where he ever lives to intercede for poor sinners. He raises his head and ventures to believe that Jesus will pity and save him. And as he believes, let him immediately show his faith in the burial and resurrection of Christ by being baptized.

He has now put off the "old man," and has put on the "new man." The Christian warfare and race is begun. He now has the faith of the gospel, and the exhortation of Peter is especially applicable: "Giving all diligence, add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." 2 Pet. 1:5-8.

In Rom. 7, the apostle first makes an important declaration; second, gives an illustration; and third, states his conclusion. These we will notice in their order:-

1. His declaration. "Know ye not, brethren, for I speak to them that know the law, how that the law hath dominion over a man as long as he liveth?" Verse 1. The words, he liveth, do not refer to natural life. This is not the subject upon which the apostle is treating. In harmony with his discourse in these chapters, the phrase must have reference to what he calls the old man, or the carnal mind. Then we understand Paul to declare that the law has dominion over a man as long as he lives in transgression of it. We will give an illustration.

Passing a bridge in the State of New York, we met three men, each carrying a large leaden ball. Each man was chained to the ball he carried, and an officer followed them. These men had been breaking the law, and it had dominion over them, because they had not kept it. We walked with freedom where our business led us, for we had kept the law. Our feelings were in perfect harmony with every good law in the State. To say that those who keep the law of God are in bondage, under the dominion of the law, is a stupid blunder. They are not the men.

2. His illustration. "For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband. So then, if, while her husband liveth, she be married to another man, she shall be called an adulteress; but if her husband be dead, she is free from that law, so that she is no adulteress, though she be married to another man." Verses 2, 3. In this illustration there are mentioned the woman, the law of marriage, the first husband, and her second husband. We now look for an application, consistent with the subject upon which the apostle is here treating.

The woman represents candidates for everlasting life, to whom the gospel call is given. The law of marriage represents the law of God. The first husband represents the old man, and the second husband represents the new man, which is the Lord Jesus Christ. We will here give a few direct texts which speak of the old and new man. "That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness." Eph. 4:22-24. "Lie not one to another, seeing that ye have put off the old man with his deeds, and have put on the new man, which is renewed in knowledge after the image of him that created him." Col. 3:9,10. See, also, Gal. 2:20; Rom. 6:6.

Now mark. Before the woman could be legally married to the second husband, her first husband must die. Did his death affect the law of marriage? Certainly not. The same law that bound her to her first husband, bound her to the second. And before the sinner can be united to Christ, the new man, the old man must die. Does this death affect the divine law? Not in the least. The same moral code that held the sinner in condemnation, is now his rule of obedience, and binds him to Christ. The apostle's conclusion shows that we have correctly applied his illustration.

3. His conclusion. "Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God." Verse 4.

This conclusion of the apostle shows that the first husband represents that which is said to become dead. Some say it is the law; but Paul says, "Wherefore, my brethren, YE also are become dead."

Verse 6. "But now we are delivered from the law, that being dead wherein we were held, that we should serve in newness of spirit, and not in the oldness of the letter."

Being delivered from the law must be understood in harmony with Paul's statement of its use and perpetuity. It is not by the death of the law, but, by that being dead wherein we were held by the law, which is the carnal mind, or, "the old man;" or with the marginal reading, "being dead to that wherein we were held."

Says Paul, "The carnal mind is enmity against God, for it is not subject to the law of God, neither, indeed, can be." Rom. 8:7. This carnal mind, which is represented by the first husband, must be slain before the person can be united to Christ; then the enmity against God and his holy law is gone, and he is subject to the divine law, and keeps all its precepts with delight. But to set the ten commandments aside, and teach that sinners may be married to Christ without being first slain by the moral law, is to teach spiritual adultery.

Turn to Acts 20:20, 21, dear reader, and you will there learn that the gospel preached by Paul is in harmony with his own experience and his teachings in his epistle to the Romans. He says, "I kept back nothing that was profitable unto you, but have shown you, and have taught you publicly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." Here are the two great foundation timbers of the gospel, as preached by Paul; first, repentance toward God; and, second, faith toward our Lord Jesus Christ. He taught that sinners must first manifest repentance toward God for the transgression of his holy law, before believing in Jesus Christ. He kept back nothing that was profitable. He did not keep back the law; for by it is the knowledge of sin. He first presented the claims of the divine law, and showed the sinner that his first work was to exercise repentance toward its Author; then he taught the sinner that faith in Christ was the only remedy for sin.

Therefore, in the present dispensation, God the Father is our Lawgiver, and Christ is our Advocate. And before sinners can be benefited by the mediation of Christ, they must manifest repentance toward the Lawgiver for the transgression of his holy law. With this the words of the beloved disciple agree: "Sin is the transgression of the law." 1 John 3:4. "And if any man sin, we have an advocate with the Father, Jesus Christ the righteous." Chap. 2:1.

But if Christ is our Lawgiver, as some teach, who is our Advocate? We have none. But as Jesus Christ is the sinner's Advocate with the Father in this dispensation, it follows that the Father's law of ten commandments is in full force.

"Do we then make void the law through faith? God forbid; yea, we establish the law." Rom. 3:31. Faith in Jesus Christ as a sacrifice for sin, and now an Advocate with the Father, for our sins—"transgression of the law"—is the strongest proof of the perpetuity of the law of ten commandments.

Hence, the closing testimony of the third angel: "Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus." Rev. 14:12. Also, the dragon is to make war with the remnant, the Christians in the closing generations of time, "which keep the commandments of God and have the testimony of Jesus Christ." Chap. 12:17.

These are Christian commandment-keepers. Their observance of the Sabbath of the fourth commandment stirs the ire of the dragon host. But those who endure his wrath, and stand faithful in the closing conflict, will soon receive the great reward promised by Him who says, Rev. 22, "Behold, I come quickly, and my reward is with me." "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city."