What is the purpose of baptism?

There are but two ordinances connected with Christianity—Baptism and the Lord’s Supper. Both stand in relation to the death of Christ. Baptism, an act, has no meaning or virtue in itself, but is symbolical of that which should powerfully affect the believer’s life every day and all the days. It sets forth the identification of the believer with the death of Christ, that it is his privilege to die practically to all that Christ died to. The world that crucified Him and the flesh that clamoured for His crucifixion are to be judged and set aside. The believer henceforth is to walk “in newness of life” (Rom. 6:4).

How thankful we should be that judgment fell, not upon us but upon our gracious Saviour, just as the death-waters fell, not upon Noah but upon the ark. The whole episode is likened to baptism in 1 Peter 3:21, or rather, baptism is likened to it. The first mention of Christian baptism being administered is in Acts 2, where it is connected with the word, "Save yourselves from this untoward generation." The passing through death in a figure, and thus cutting all links with old associations is, we believe, the main thought in baptism. All Noah's links with the old world were cut by the baptism of the flood. Peter wrote to converted Jews, who had been severed by baptism from the mass of their nation, and thus saved from the governmental judgments about to fall on it. For us Gentiles baptism has the same significance, severing us — if we understand it and are practically true to it — from the world which is rushing on to judgment. Are we true to what baptism means?

In Matthew 28:19 we have the risen Lord conferring authority upon his disciples to baptize. He authorizes them to baptize “to (eis) the name of the Father, and of the Son, and of the Holy Ghost.” This is the only place where the authorization is mentioned. The authority for Christian baptism is found here, and here alone. The risen Lord in issuing a commission to the eleven to go and disciple all the nations, authorizes them to formally identify the disciples of Christ with the confession of “the name of the Father, and the Son, and the Holy Ghost.” It is thus plain that baptism is a token, or mark, or badge, of discipleship to Christ. The badge of discipleship is put on by the baptism. The baptism signifies that the one baptized is connected with the profession of “the name of the Father, and the Son, and the Holy Ghost.” Hence the formula “to,” (or “unto”) the name, and so forth.

Then Peter said to them, "Repent" — a good word — "and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." Repent! What is repentance? It is judging yourself. Man, have you ever repented? You must either repent, or be damned. You must change your attitude towards the Lord Jesus Christ. You must change your mind towards Him, and accept Him in simple faith, coupled with self-judgment, or depend upon it there is nothing but the eternal judgment of God before you. If you are not Christ's friend, you are His foe. "Repent, and be baptized," rung in their ears that day. Why be baptized? That would test the reality of their repentance, if it existed. Go, and as publicly own His name, in the waters of baptism, as seven weeks ago, in Pilate's hall, your voice was heard crying, "Away with him, crucify him." Seven weeks ago you clamoured for His blood; now, Peter says, own His name, confess His name. I glory to confess that name. Do you not? It is the joy of the heart of the Christian to confess that name. "Repent, and be baptized every one of you in the name of Jesus Christ." Public confession of Christ was what Peter meant.

A. — Christian baptism sets forth, not new birth, but salvation by the work of Christ. We are, as another apostle says, buried therein to His death; the virtue of which was proved by His resurrection. This a good conscience requests and receives. But it is carefully said, to avoid superstitious perversion, "not the putting away the filth of the flesh," which was all that water could do, but what a good conscience as to God asks for, salvation by the resurrection of Jesus Christ. For He was given up for our sins and was raised again for our justification. Thus have we acceptance in Him.

Such is what baptism signifies. It is not the sign of life-giving but of death-giving so to speak — that is to say, it brings the believer into this place of death with Christ. It is the outward expression that if I have got Christ at all, the Christ I have is a Christ that died and rose again; and when I am baptized, I am "baptized unto his death."

It is overlooked that we are baptised to something - as to Moses, to John's baptism for the remission of sins - that is associated with some system introduced for our blessing. Now forgiveness of sins is one grand feature of Christianity - "repentance and remission of sins." And the person by this door of entry, as an initial rite, is introduced into the divine sphere where these things are. God has been pleased to set up a system where these things are, and so when Saul became a Christian by the revelation of the Son in him, he entered by baptism into the enjoyment of this privilege. So it is said to save us in Peter, but guarding against attributing it to the mere rite. But the connection of life with it is never found in the word. But the English service is too ridiculous. It gives as a present thing by it, forgiveness of sins to an infant who has never committed any, and then has no real forgiveness by redemption at all, pretends only to governmental by absolution. They wash the infant's sins away who has not any, and when it has, has nothing for them - pretends to give life withal by it of which not a trace is to be found in scripture, but is directly attributed to other things.

They were to go into all the world and present the gospel to every creature. "He that believes and is baptized shall be saved; but he that believes not shall be condemned." It would be contrary to the truth to deduce from this passage that baptism has any saving power before God, for the essential truth is believing the gospel. Therefore, it is not said, "He that believes not, and is not baptized shall be condemned." As one has said, "Unbelief was the fatal evil above all to be dreaded. Whether a man was baptized or not, if he did not believe, he must be condemned." Baptism has this importance that it is the open sign before men of the faith before God. The man who professes to believe and yet refuses to be baptized is practically seeking to hide his profession of faith in order that he may keep in with the world. We may well question the reality of that man's faith. The true believer will confess his faith by separating from the world. Baptism is the sign of death, the great separator. By being baptized the believer leaves the world to come into the Christian sphere on earth amongst God's people.

Household Baptism is far removed from the teaching of the Church of England Prayer Book as to the Baptism of infants. Though even in the Prayer Book there are certain things said of Baptism which are perfectly in keeping with God's Word. But we do not believe that through Baptism a child is "regenerate and grafted into the body of Christ's Church." Baptism is never said, in the Scriptures, to confer anything inward and spiritual. But it does introduce a child outwardly to inestimable benefits, and it is an initiatory rite admitting to external privileges of which it should avail itself on coming to years. Baptism does not indicate a change of state but a change of place.

These are but a few of many scriptures which one might cite from the Gospels and the Epistles; but they amply show that, as life is in the Son, so He is the giver of life to the believer, and this now not only for fellowship with the Father and with the Son, but for walking in the light, cleansed by the blood of Jesus. Baptism has its place of deep interest and importance; but scripture never attributes quickening to it. This is a very old and inveterate error of Christendom. All the so-called Fathers who speak of life-giving assign it to baptism. It was the error of darkened times long before the Popish day; and its necessity was founded on the wholly misunderstood words of our Lord in John 3:3, 5. This was so universal after the apostles that Hooker lays down, in opposition to Cartwright (Eccles. Poll v. § 59), "that of all the Ancient, there is not one to be named that ever did otherwise either expound or allege the place than as implying external Baptism."