Evangelism and baptism

Front matter

Copyright]^"

COPYRIGHT DEPOSIIi

An Experience of Grace

PART II. Five Lectures in Outline.*

PAGE

The Ordinances — Baptism and the Supper — Their

Doctrinal Content 173

A Statuary of Truth 174

General Introduction 175

I. Their Doctrine Concerning God 177

II. Their Doctrine of Atonement for Sin 181

III. Their Doctrine of a New Heart loo

IV. Their Doctrine of a Godly Life 196

V. Their Doctrine of the Final Triumph 203

"^ Delivered at State Workers' Institute, Arkadelphia, Ark., Feb. 20-25, 1912.

THE BASAL THOUGHT OF ALL.

A FOREWORD.

This is something more than ''just another book on baptism/' The plea is for EvangeHsm plus the great ordinance — a plea for New Testament order and ideal. It comes of definite purpose, and is distinctive somewhat both in viewpoint and method. It is a message for the practical worth and larger service in certain great phases of gospel teaching and practice, of which our people have been foremost champions.

The baptismal question and some of the great baptismal texts and occasions of the New Testament are brought forward in a constructive way, and in their relation to evangelism and salvation. The ordinances, baptism having the larger space, are magnified in their didactic character and function with renewed emphasis also on their sacred nature and ceremonial value. Sacraments they are, indeed, when this imperial word is used in its original sense of supreme authority — the believer's oath of allegiance and loyalty to Christ his Sovereign and Saviour.

A prominent member from one of the best churches in the South compared the preaching of two of his pastors as follows — one gave hini clearer and more exalted view of God, the other gave him more adequate view of baptism in its larger and richer meaning. The first is the basal thought, while the second is the motive and aim of what is contained in the following pages. Indeed, the two are not far apart, viewed from the standpoint of the New Testament and of a full, well-rounded pulpit ministration. For any study of baptism worth while will surely develop its wonderful relation to God as the basis of its own exalted character, and a study of God's wondrous grace and his effort for its expression will bring one inevitably within the field of this greatest of all symbols.

The word — baptism — is the name of this ordinance of the New Testament, and indicates the form of its administration with unvarying regularity and emphasis. But the ordinance itself, though impossible without this form, is yet larger than its name in fullness and richness of symbol. Its component parts are all essential to its integrity, whether considered separately or in a unit. The following answers, expressive of its several phases, are indispensable in considering the ordinance, but no one of them is adequate as a definition :

What Is Baptism?

The Believer's Special Act of Obedience.

5. What Is Baptism?

A Service of Faith, Loyalty and Worship.

What Is Baptism?

A Symbol of Wonderful Realities.

It takes all this and perhaps more to make baptism, and every item is essential to its integrity and fullness of meaning. The immersion, for example, though in a sense the lowest in the scale, is yet basal to all the others, the one essential form, and indispensable in its administration. There may be the physical act of immersion as the name baptism requires, but it cannot he haptism except there be in addition the qualities of spirit and purpose herein named, as its life, character and adornment.

This booklet, which is devoted to these great matters of New Testament life and teaching, consists of two parts. The first part, as explained in Number 2, consists of fifteen articles previously published. They will show some repetition from one to the other, which was partly unavoidable and partly not sought to be avoided. Not that quotations are made from one to the other, but words and phrases, now from this point of view and now from that, iteration and reiteration, to illustrate and enforce the great subjects under

JO Evangelism and Baptism.

consideration, hoping by some means to reach their aim and fasten in heart and mind the different features and functions of this great ordinance.

The second part presents in outHne five lectures on The Doctrinal Content of the Ordinances — baptism and the supper, which were delivered at Arkadelphia, Ark., in a State Workers' Institute, February 20-25, 1912. They were not written out and I have misgiving as to their publication in this shape, but some think they will be helpful in the way of suggestion. It is a growing vv^onder with me how largely the great doctrines of the New Testament find emibodiment with emphasis and illustrative power in these two memorials, — souvenirs, one of the cross, and the other of the empty sepulchre.

Are we meeting the claims of Christ concerning these two ordinances of the gospel system? The ordinary views of baptism even among our own people seem at times inadequate — not incorrect as far. as they go, but inadequate. Having made good the contention for imrnersion as the form, we are in danger lest we becorne satisfied with that as being all there is of it — as if one should lay the foundation of his house, and then not go on to build and equip hisv home; There is great need for emphasis of the other phases of the ordinance by all proper method. Baptism speaks volumes for itself, even for immersion, if only its significant nature and wonderful symbolic import can be fully developed

The Basal Thought of AU—A Foreword. H

and brought to the front. Its marvelous didactic power for the gospel of grace has scarcely had a fair opportunity or showing.

The little book, "In Christ," by Dr. A. J. Gordon, came into my life in the early years of my ministry, and was almost the first to open my eyes and touch my heart with the charm and beauty of baptism in its symbolic use. He w^as not discussing the ordinance, but like Paul was using it to illustrate some of the greatest spiritual truths, like the believer's union with Christ and his risen life in him. This opens a wide, rich and far-reaching subject for study. Ordinarily we appeal to the symbolism of the ordinance to prove immersion as the form, but Dr. Gordon appealed to baptism as immersion to illustrate and enforce these great evangelistic truths, and so set before the Christian world an illustrious example of teaching through the larger use of the ordinance. For there is no finer or more powerful exhibit of what grace has done and w^ill yet do than is shown in these ordinances of the Lord's house. For this reason no doubt they were set in their place so conspicuous and commianding in gospel teaching and Christian experience.

Important scriptures concerning baptism, — great baptismal passages, — made familiar and famous in former years as controversial texts, are now scarcely used at all. There has been reaction from the old controversy, and the reaction has gone too far and brought on an indifference that is almost deadly in its influence on Christian character and Hfe. These texts lie at the very heart of the gospel, and sometimes carry its very marrow and fatness in doctrinal teaching and experiential grace. Baptism is never presented in these pages for itself, but always for those mighty things which it so powerfully sets forth in figure and symbol. Why should not these very scriptures become even now a fresh power in Zion, not as of old, but in a positive, constructive way, and without reference to controversy or opposing people be made an evangel like living pictures in the present-day preaching ? It would be a fresh emphasis of New Testament truth by means of a New Testament method. This in part is the aim and purpose of this writing.

A noble sermon on the Spiritual Meaning of Baptism was said by some one, ''to be the final vv^ord on the design of baptism.'' It was strong, out of the ordinary, and deserved the high word. As a matter of fact, however, there can be no final word on baptism in any of its phases. Especially is it true that whoever may speak the great word, others need to speak it for themselves and so keep the wonderful message on the wing. There is need for individual study and individual expression from one's own experience and conviction. This cannot be done by reading an article on baptism, or a volume, or by preaching one sermon, or a sermon now and then at long intervals. But much more is required than all this, and by such methods as the thoughtful and devout will devise for themselves.

The Basal Thought of AU~A Forciconl. 13

Large use, of course, may be made of what others have done, in a way to suggest and stimulate, possibly to direct somewhat, but here is a work of tremendous moment for mind and heart, which each one must undertake for himself, with the New Testament as his guide and inspiration. Must we not face the question in all seriousness, whether the ordinances have been given in our thinking and life, the high place and use which are theirs by right? Have we done our duty toward these ordinances? This question should appeal to everyone who has experienced the grace of God in his heart, who is concerned for spiritual and evangelical truth, and who is warm in his devotion and loyalty to Christ and Christ's cause. If the high duty goes unattended to, then we suffer, the cause of truth suffers, and Christ is dishonored in the things which are his. A better and nobler way, however, is open for us, if only we set our hearts to walk in it.

Surely this must be a great matter that claims our attention, since Christ himself was baptized and then gave baptism its commanding place in his final word of conquest; since the Apostle Peter following his Lord and in the first victories of the cross set baptism among the wonders of Pentecost; and since Saul of Tarsus, notwithstanding his vision of midday glory and his receiving the gift of the Holy Spirit, was yet baptized and ever after cherished the meaning of his baptism as symbolizing his greatest experience of grace and the forecast of his final triumph.

14 Evangelism and Baijtisrn.

Surely unless we know all that is to be known concerning these great ordinances, we must follow on to know more and more of the charm and beauty of their figure and symbol.

As illustrating the wide scope open to the preacher in preaching on baptism, I venture to suggest a list of subjects. Of course as many more could be easily added and then leave the field unexhausted.

Baptizing Them into the Name ... of the Holy Spirit.

Baptism and the Believer's Union with Christ.

Our Baptism the Christ Uniform.

Baptism a Service of Worship.

The Resurrection of Jesus and Baptism.

The Relation of Baptism to the Godhead.

Baptism an Act of Obedience.

Baptism as a Resurrection.

Baptism — Physical Act and Spiritual Meaning.

The Experience of Grace and Baptism.

The Ordinances — Their Educative Quality.

Baptism — Its Meaning in Its Form.

What Baptism Says for God.

Baptism a Confession of Faith.

Baptism unto Repentance.

Baptism as a Monument.

''One Lord, One Faith, One Baptism."

The Demand of Baptism for Newness of Life.

Baptized into Christ, Baptized into His Death.

The Lord's Death and the Lord's Supper.

The Lord's Supper and His Resurrection Life.

Part I.

EVANGELISM AND BAPTISM The New Testament Method.

*'As A. J. Gordon puts it : 'Baptism is the sacrament which the church holds as a perpetual trust from her ascended Lord, and which holds for the church in perpetual preservation the doctrine in which her life is bound up/ Preserve the ordinance in its original form and you preserve the doctrine. Distort the ordinance either as to its subjects or its mode of observance, and you distort the doctrine which it was designed to enshrine and safeguard and express.'*

FULLNESS OF THE SYMBOL.

**How beautifully significant is baptism as it was appointed by the divine Founder of Christianity and enjoined upon all of his disciples ! 'Go ye into all the world, disciple all nations, baptizing them.' It is the symbol of the most sacred truths, the condensed biography of the redeeming Son of God, the Gospel in miniature, the record of the deepest human experience, the silent utterance of saving faith, the soul's consecration to a new life, the epitome of God's revealed will to men, the proclamation of cleansing grace to a sin-stained world, the most eloquent sermon that was ever preached.

"li the minister is humbly conscious of his inability to express the glorious Gospel of the blessed God in words, he did express it when he himself was baptized, and he has expressed it at the baptism of every happy convert. When we consider its fullness of meaning, its divine appointment, its first recipient in the waters of the Jordan that he might fulfill all righteousness and foreshadow his overwhelming baptism of suffering, how carefully should baptism always be administered — with what reverent hands, with what prayerful spirit, with what solemn stillness, as if in the presence of the descending Dove in momentary expectation of the Father's approving voice." — Dr. Henry M. King, in Baptist World, Nov. 4, 191 5.

I.

EVANGELISM WITH THE BAPTISMAL

NOTE.*

In the evangelistic campaigns of the New Testament, when the foundations of historical Christianity and of the Christian system in its didactic character were being laid, baptism and baptizing held commanding place. It was something of a banner for display of the truth, served in a way almost as the key note of triumph, and made public the victories of the cross. The record tells in terms of baptism how the work went on, how the word of the Lord was magnified and supplemented in this ordinance of the Lord, either by the multitudes who were baptized or by the baptism of individual persons whose distinction added to the distinction of the simple rite, as with the treasurer of the Ethiopian queen or Saul of Tarsus at Damascus.

We are laying much stress upon evangelism, but are we as bold as those early preachers in sounding the baptismal note? They were not afraid of being misunderstood in setting a ceremony well to the fore, not that they preached on baptism though doubtless telling of its meaning; but they preached, men were converted, and bap-

* The Baptist World, Louisville, Ky., Sept. 30, 1915. 2 (17)

tism followed. They were not deterred either that an occasional Simon Magus came on the scene, or lest "an externality" in religion should in some way be mistaken for the inner spiritual experience of grace.

Illustrating My Plea.

How close are we to the New Testament methods — or how far away? I recall the Tabernacle meetings at Nashville, in which I took no small part, did my utmost indeed for their furtherance and to gather the fruitage which at best was scant enough. We had the services of the most successful evangelists, and enormous crowds waited on their ministry. The reports as to the outcome told how many hundreds ''signed cards" for this or that, or "held up their hands" in testimony of some important proposition, or "gave their hands to the evangelists" in token of some promise or pledge for the future. So it w^ould go on night after night, day after day, through a succession of evangelistic meetings year after year, until Mr. Moody himself said, "Nashville was the worst burnt-over town" he ever saw.

This is written simply for illustration and not to depreciate those meetings or meetings like them. There was much sincere and serious earnestness, some exceptionally fine preaching, especially by Mr. Moody, much also of spiritual enjoyment and uplift, and without doubt genuine conversions unto the Lord. But one note was missing which rang clear and strong in the evan-

Evangelism With the Baptismal Note. 19

gelistic campaigns of John, of Christ, and of the preachers who came after. The question of how many were baptized is all right as a New Testamicnt inquiry, but as to those Tabernacle meetings would have been thought out of place, possibly hurtful and wrong. But if we want New Testament evangelism why not follow New Testament methods in directing our campaigns, and New Testament standards in estimating results? And is it not more than probable that in shutting off the baptismal note we lose both the evangelistic and evangelical power which the remarkable ordinance holds in its symbolic import and didactic character?

Laying Historical Foundations.

The New^ Testament record is as clear as the noonday and powerfully impressive in its emphasis and enforcement of the things which I am here venturing to mention. No word of mine can exaggerate or even match the wonderful account of how the work w^as carried forward at the first, and how baptism came to its commanding position and everyw^here marked the triumphs of the cross both in the hearts and lives of men.

First came John, preaching and baptizing — a m.an sent of God to preach and baptize after the heavenly pattern — preached repentance for the remission of sin — heralded the coming of the Messianic reign — baptized the people in token of their inner change and of their alignment and allegiance with the new order. Immense crowds flocked to his ministry and baptism, coming from Jerusalem, from all Judea and from regions beyond Jordan, and were baptized of him in the Jordan confessing their sins.

Some came indeed who heard him tell of the wrath to come, had felt the power and pungency of his preaching, but lacked the inner change required by the new rite, missed the whole meaning of his message. These were sent away for a change of mind and heart, and until they could bring forth fruit meet for repentance. It was a new day in Israel. A new preacher had arisen with a new message. The kingdom of God was coming in, coming in after his plan through this first evangelistic campaign of the New Testament — a campaign of God's ordering, with the baptismal note clear and strong, and which served as a call to repentance, emphasized the need of the inner change, called for a new life, and signaled the coming of the King.

Christ then came on the scene, preaching the kingdom of God, calling sinners to repentance, seeking to save the lost, and so opened what I venture to call the second evangelistic campaign of the New Testament. He came from his home in Nazareth unto John to be baptized of him in the Jordan, began his public life with his baptism in the river, while the heavens opened above, the Holy Spirit descended, the Father gave his approval and made public announcement in his behalf.

Evangelism With the Baptismal Note. 21

Much is said of his teaching and preaching, of his heahng and other miracles, of how people crowded upon his ministry, yet no record is made of their flocking to his baptism as they did to the baptism of John. There is one word, however, incidental as it w^ere, but distinct, unmistakable in meaning and full of significance : ''J^^us made and baptized more disciples than John (though Jesus himself baptized not but his disciples)/' These words illustrate how much went on in his ministry that did not get in the record, give emphasis to the order of baptizing those who first became disciples, and show how those baptized by his disciples are counted as having received baptism at the hands of our Lord. So to this day, following his example, his leadership, we have the commanding word : 'Thus it becometh us to fulfill all righteousness.''

The Disciples with a New Charge.

Then the third campaign, but dififering in no essential features from those preceding. The disciples under their new commission and with the power of the Holy Spirit from on high, began their evangelistic labors with the same baptismal note as was heard from John and from our Lord himself. Like their predecessors, they preached repentance for the remission of sin, and baptized in token of the work of grace wrought within. This was the preaching of Pentecost, and its startling results, added to the wonders of the day, were told as if for emphasis in baptismal terms : ''They that gladly received his word were baptized; and the same day there were added unto them about three thousand souls." The stirring scenes of the Jordan, with the preaching and baptizing, had been transferred to Jerusalem, and from this center the good news would go to the uttermost parts of the earth, telling in word and symbol the wonderful achievements of God's grace among men.

Why This Pre-Eminence for Baptism.

Furthermore, the following considerations are offered for this high place given to the great ordinance in the efforts of the apostles, namely : its place of honor in the commission, its relation to organized Christianity, its didactic emphasis of evangelical truth, together with its outward expression in symbolic form of the work of grace wrought within the heart.

Evangelize is the first word of the great commission for making disciples of all nations ; but the second is like unto it, and bears equally the authority of Jesus, declares for his Sovereignty and Deity, pledges obedience and allegiance to him — ''baptizing them into the name of the Father, and of the Son, and of the Holy Spirit." Surely ordinance never had more distinguished setting! It is magnified in its relation to the Godhead, while in turn each of the three divine persons has separate mention, is honored and

Evangelism With the Baptismal Xote. 23

glorified in this simple service of ceremonial obedience and worship. Its right administration in spirit, form and purpose, is to this day a wonderful profession of faith in this perhaps the profoundest truth of New Testament teaching. Simple enough indeed, and yet an act of obedience and worship which expresses in an outward way the loftiest emotions of the human soul.

Baptism, moreover, with its companion ordinance, the Memorial Supper, was at the very start wrought into the texture and structure of organized Christianity, as seen in the individual church — first at Jerusalem and then in other individual churches as they were multiplied throughout the world and throughout the centuries even to this day. The ordinance is inherent in church organization and life, promotive of its welfare and expressive of its distinctive character.

The record makes it clear, almost with startling effect, how^ these two ordinances were promptly brought to the fore on the day of Pentecost, and shows already their fixed and commanding place in the church, marking its increase in numbers, fellowship and spiritual power. "And the Lord added to the church daily such as should be saved."

In telling of further displays of grace and powder, the record shows the great ordinance as holding a high place in the preaching and practice of the apostles — as the banner of an army marching to conquest.

The high official from Ethiopia, converted as he rode in his chariot, sought baptism at the hand of Philip as honor and privilege, no less than obligation and duty. So also with Saul of Tarsus, held in the power of his midday vision of glory, happy and obedient in his new experience of saving grace, and having already profound conviction of the Lordship of Jesus ; and the word — ''Why tarriest thou, arise, and be baptized, and wash away thy sins; calling on the name of the Lord,'' had prompt response from this Hebrew of the Hebrews, this Pharisee of the Pharisees. Surely symbol never bore profounder content of meaning or told its story with more charm and power.

Told in Word, Repeated In Symbol.

For further illustration see how word and symbol combine in the apostolic ministry. They made large and noble use of the symbolic import and worth of baptism to illumine and enforce the most mom.entous matters evei presented for human consideration.

They preached Christ crucified but risen from the dead with the fullness of saving power, while baptism showed in figure and picture his resurrection and the empty sepulchre left behind in the garden — with the oft repeated word, ''He is not here. He is risen as he said ; come see the place where the Lord lay.''

They preached the believer's union with Christ, his spiritual resurrection and his being a new

Evangelism With the Baptismal Xote. 25

creature, his prior need of a new heart within and a new life without as one risen from the dead ; and while baptism cannot work the change within, cannot make the heart new or help to make one clean of sin, cannot save or help to save, yet in marvelous fashion this wonderful ordinance gives an outward expression of these inner changes, demands a new heart of all who would be baptized, sets a line between the old life and the new, and requires newness of walk in all who wear its badge of distinction and honor.

They preached that we do not belong to ourselves but to him who hath washed us in his own precious blood, to whom we owe all allegiance and loyalty — while baptism is the obedience of one saved through faith in Christ, and whose baptismal vows are his pledge to honor and serve the King.

They preached triumph for this life with the final resurrection of the dead to follow — while baptism in a figure, clear and bold, is a forecast for the fulfillment of the promise, when the voice of the Son of man shall speak the word and the dead shall come from their graves.

This New Testament ordinance holds all these great truths in symbol, and sets them out with something like dramatic efi^ect in the immersion of a believer upon profession of faith in Christ Jesus as his Saviour and Lord. So much so and with such power, that the sign is sometimes mistaken for the thing signified, the shadow for the substance. But the distinction is clear and need not be misunderstood. Appeal is sometimes made to the symbolism of its form in proof of immersion, the rather should we appeal to the ordinance in its symbolic import to enforce the wonderful things for which it stands. Baptism demands a new heart indeed, but a new heart also demands baptism, which is ''the answer of a good conscience toward God." The question of the Ethiopian convert — ''See, here is water ; what doth hinder me to be baptized?" is at the very base of the philosophy of Christian experience and life.

Following the New Testament Example.

Such is the place and rank assigned the great ordinance in the evangelistic services of the New Testament. Such is the one New Testament pattern set for evangelism in the churches and there is no mistaking the baptismal note throughout its pages. It was fitting then, and cannot be out of place for modern Christianity. It shows the base lines on which the work v/as conducted then with power and efifectiveness. It may be our despair or inspiration — despair if the note is too high for us, but inspiration if only we can grow its spirit, hold steadfastly to its standard and lofty endeavor. Surely it miust be right to follow where the New Testament leads.

We should not be deterred because baptism has sometimes been overdone as an ordinance, for it has sometimes also been fearfully under-

EcangcJisni With the Baptismal Xotc. 27

estimated. All the more indeed should we set ourselves to maintain its New Testament standard and spirit, position, meaning and use, as a thing commanded of the King and holding in symbol the achievements of grace which he has wrought.

The Modern Reformer's Misfit.

The ordinance has suffered, and consequent!}- the truth which it conveys has also sufifered, by reaction from men who have gone to the extreme of- either overwTought or inadequate view^s. To stand between, say the word that ought to be said, insist on a return to New Testam.ent simplicity, teaching and standards, is indeed a mission altogether worthy, and should comimand the attention of Christian people everyw^here.

Baptism was sadly misplaced by Alexander Campbell, and in his hands lost its real value, its original spirit and purpose, and incidentally suffered even as to its "mode" — more perhaps than from any other one man of modern times. He turned away from his formicr pedobaptist notion, that baptism is a ''mere rite," a ''mere ceremony," an "externality in religion" of little or no consequence, but immediately went to the other extremic, and developed his theory of salvation through obedience in this specific act. He did not put too much stress upon obedience, but misplaced it egregiously in the scheme of grace.

Had he spent his strength in magnifying obedience as essential in the divine economv, and insisted on baptism as the obedience of the saved man, then he would have wrought a reformation indeed, and brought the whole Christian world under obligation to him. But as it was, though he came so close to a principle of tremendous moment, he yet missed it so far as to develop, or rather revise in perhaps modified form, the two most deadly errors in Christian history, namely, baptismal regeneration and baptismal remission of sins.

The Christian world revolted and still revolts, though he won his followers and they have increased with the years while the evil continues to work its mischief. He and his followers have rendered valuable service in maintaining the meaning of the word baptism, and defending immersion as the original form, but they have done more harm than can ever be told in getting baptism misplaced in the Christian system and misfit in Christian experience.