The doctrine of baptisms...

Front matter

t LI BRARY O F CONGRESS, t f

IUNITED STATES OF AMERICA.!

THE

Chapter I.— Relation. Three Baptisms.— With water

With the Spirit.

With fire.

Water baptism in Hymnology.

Christ not put on by water baptism — (1.) Because it is only outward and ceremonial; (2.) Because those already baptized with water are

exhorted to put on Christ; (3.) Because Simon the sorcerer having been baptized with water, did not put on Christ; (4.) Because water baptism is not an essential of

true religion; (5.) Because water baptism is not of saving efficacy.

Chapter II. — Relation Continued. Baptism of the Spirit

Mr. Challen's hypothesis that it was restricted to two

occasions, and never repeated.

Refutation of that hypothesis.

Diversity of spiritual gifts.

E xtraor dinary .

Ministerial.

Moral.

Chapter III.— Relation Continued. Relative importance of the baptisms according to the testimony of Scripture.

(1.) 1 Corinthians i. 12-17.

(3.) Hebrew x. 22.

Meaning of Putting on Christ, &c.

(1.) Galatians iii. 27.

(3.) Colossians ii. 10-12.

(4.) Ephesians iv. 4^6.

Chapter IY.— Character and Deportment. To put on Christ is to become a true Christian, &o. (1.) Romans vi. 12, 13, &c. (2.) 1 Corinthians iii. 16, &c. (3.) Galatians iii. 3, &c. (4.) Ephesians iv 17-24, &c. (5.) Philippians iii. 3, &c. (6.) Colossians iii. 12-15, &c. (7.) 1 Thessalonians iv. 7, 8.

(iii)

PART II. Introduction

Chapter I.— General Exposition. Evidences of being born of God. Witnesses ; Spirit, Water, Blood. Reference to the Crucifixion of Christ. The blood and water which flowed from his pierced

side, and their witness.

The proof of his voluntary death ; And that his death was an atonement for our sins. The object of his incarnation.

Witness of the Spirit in the Scriptures. Witness of the Spirit in them that believe. The design that they might have eternal life. Preparation for eternal glory.

Chapter II.— Particular Applications. General Remarks.

Of the Water, Spirit, and Blood.

Of fire— meaning of the term Matt. iii. 11.

Tripartite nature of man. 1. — Application to Jesus Christ.

His baptism with water ;

Not unto repentance ;

Not for an example ;

But for consecration to priesthood.

His baptism with the Spirit. 2.— Application to believers in Christ

Their baptism with water.

Their baptism with the Spirit.

Born of water and of the Spirit.

Their baptism with fire or blood,

Only believers able to endure it.

Their anointing to be kings and priests with Christ.

Contents.

PAET III.

Introduction.

Chapter I.— The Commission.

The Mosaic dispensation.

The Christian dispensation.

The work enjoined.

Other Baptisms.

1 Corinthians x. 1, 2.

Hebrews ix. 9-14.

Numbers xix. 1-22.

Mark vii. 1-8.

Luke xi. 37, 38.

Conclusion from the same.

Chapter II.— Baptism of John.

Differed from Proselytical baptism. Was reformatory.

Baptism of Jesus.

Baptizing at Enon.

Purification.

Jesus baptizing in Judea.

Results.

Water baptism, as instituted by Christ, simply ink

tiatory.

Its advantage.

Embraces all nations.

Parents and Children.

Chapter III.— Baptism of Children. "Of such is the kingdom of heaven." Suitable to be made disciples.

Children members of the Israelitish Church. The baptizing at the Pentecost. Baptism of households.

Lydia and her household.

The jailer at Philippi, &c.

Household of Stephanas.

The sameness of the covenant of grace under all dispensations.

Defended from ridicule.

Chapter IV.— Divers Baptisms

Meaning of Baptizo— Bapto. Examples. Baptizo.

1 Corinthians xv. 29.

Baptism of the Spirit.

Baptism of the Samaritans.

Baptism of the Eunuch.

Baptism of Saul.

Baptism of Cornelius.

Circumstances in all cases adverse to immersion. The True Disciple.

Contents.

ADDENDA.

Letters. — I.— To one who had become convinced that immersion was not the only mode, and adult "believers were not the only subjects of baptism, as commanded by our Lord Jesus Christ in Matt, xxviii. 19, 20.

II.— On Trine Immersion, in a Letter to a Friend who sent me Thurman's Tract on that subject, with a request to meet the author in public debate.

Why I Baptize Infants.

Why I Baptize by Sprinkling or Pouring.

Baptisms— A Hymn.

DOCTKIKE OF BAPTISMS.

PAKT I.

THE

Doctrine of Baptisms.

PAET I.

PUTTING ON CHRIST.

IKTEODUCTIOIsr.

True religion has both spirit and form — principles and ceremonies. The spirit of true religion is at all times, and through all ages, substantially the same ; the form is varied according to circumstances and the requirements of the ages. The principles of true religion are immutable ; the ceremonies are changeable. The spirit and principles are termed essentials ; the form and ceremonies are deemed non-essentials. Faith, without which it is impossible to please God, is indispensable ; but the modes of its manifestation change with every succeeding dispensation of grace. The worship of God in spirit and in truth is essential to acceptance with him in all dispensations ; but the rites of worship are varied according to his pleasure and the necessities and conveniences of his people. And yet the tendency in the human mind has been, and still is, to neglect essential principles, and exalt circumstantial rites ; to rest in the form without attaining to the spirit of religion : and, withal, to degenerate into a hypocritical observance of ceremonials, while their hearts are unsanctified, and their lives unholy, if not grossly wicked and immoral. As an example of this, we find the following charge against the Jewish people in the days of Isaiah: "Hear the word of the Lord — To what purpose is the multitude of your sacrifices unto me, saith the Lord ; I am full of the burnt offerings of rams and the fat of fed beasts ; and I delight not in the blood of bullocks, or of lambs, or of he goats. When ye come to appear before me, who hath required this at your hands to tread my courts? Bring no more vain oblations : incense is an abomination unto me; the new moons and Sabbaths, the calling of assemblies I can not away with ; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth : they are a trouble unto me ; I am weary to bear them." Isa. i. 10-14. And the reason these religious rites, ordained of God himself, were so displeasing to him, was that the people were " laden with iniquity, a seed of evil doers ;" seeking to compensate for the sinfulness of their lives by the abundance of their sacrifices, and the strictness of their ritualism. And at the time of Christ's advent they were strict in paying tithes of mint, annise and cummin, but neglected the weightier matters of the law, judgment, mercy and faith.

Even after the introduction of the gospel dispensation there were among the believing Jews some who said, that except the Gentiles were circumcised and kept the law of Moses, they could not be saved. But in all these cases this ritualistic tendency is condemned by the word of G-od as subversive of true piety : and repentence, faith and holiness are insisted upon as necessary to acceptance with God.

In this age of sectarian denominationalism we meet with the same thing. Forms and ceremonies are, with some, of more account than faith and good works : and they array themselves in the external apparel of an ecclesiastical ritual, as a substitute for the internal robe of righteousness which is by faith in Christ. Others go not so far ; but each sect has its special ritualism, more pertinaciously inculcated and strictly enforced than " righteousness, peace and joy in the Holy Spirit." And it is not surprising that the ordinances of the Christian religion — baptism and the Lord's supper — simple as they are in their nature and design, as instituted by Jesus Christ, have been encumbered with ecclesiastical dogmas and superstitious mummeries ; and that the former should have been substituted for regeneration and the latter for sanctification. Against all such perversions of the truth, we oppose the apostolic injunction, "But put ye on the Lord Jesus Christ ; and make not provision for the flesh to fulfil the lusts thereof." Kom. xiii. 14 ; and propose to consider what it means.

CHAPTER I. Tn Regaj\d to Relation

This brings before us the baptismal question in this connection, inasmuch as Paul says, "For as many of you as have been baptized into Christ, have put on Christ." Gal. hi. 27. And hence it has been inferred by some that the way of putting on Christ is by water baptism. This would be a necessary inference, if water baptism were the only baptism mentioned in the Scriptures as belonging to the Christian refigion. But we find mention made of two other baptisms, with which the Lord Jesus baptizes his people. John the Baptist, in his preaching, said to the people, "I indeed baptize you with water unto repentance ; but he that cometh after me is mightier than I, whose shoes I am not worthy to bear ; he shall baptize you with the Holy Spirit and with fire." Matt. hi. ii. Here are three distinct baptisms spoken of, and we shall find them all in connection with the Christian religion. It is to these baptisms, I think, Paul refers, ITeb. vi. 2, by the phrase "doctrine of baptisms," for he reckons them among the principles of the doctrine of Christ, or baptisms belonging to the Christian system. The baptism of water is commanded by Christ, to be administered by his apostles, in making disciples of all nations, as we find by their commission: "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye, therefore, and disciple all nations ; baptizing them in the name of the Father, and of the Son, and of the Holy Spirit ; teaching them to observe all things whatsoever I have commanded you." Mat. xxviii. 18-20. And this is the authority by which every minister of the gospel still professes to act, in making disciples by baptism.

But "in the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive : for the Holy Spirit was not yet given ; because that Jesus was not yet glorified)" John. vii. 37-39. And again he said to his disciples: "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever. Even the Spirit of truth." John. xiv. 16, 17. And again, "Nevertheless I tell you the truth : it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you ; but if I depart, I will send him unto you." John. xvi. 7.

And again, just before his ascension, he said to them: "And behold, I send the promise of my Father upon you ; but tarry ye in Jerusalem, until ye be endued with power from on high." Luke xxiv. 49. " And, being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water, but ye shall be baptized with the Holy Spirit not many days hence." Acts i. 5. " And when the day of Pentecost was fully come, they were all with one accord in one place, and suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the spirit gave them utterance." Acts. ii. 1-4. And Peter said to the multitude : " This is that which was spoken of by the prophet Joel ; and it shall come to pass in the last days (saith God), I will pour out of my Spirit upon all fiesh, " &c. ' 'And it shall come to pass that whosoever shall call upon the name of the Lord shall be saved." Acts. ii. 16-21. "Kepent 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 Spirit; for the promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call. " Acts. ii. 38-39. And afterwards, when he was preaching to Cornelius and his friends, " the Holy Spirit fell on all them that heard the word ; and they of the circumcision, which believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Spirit. For they heard them speak with tongues and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized, which have received the Holy Spirit as well as we? And he commanded them to be baptized in the name of the Lord." Acts x. 44-48.

In these passages we have the testimony of the Scriptures to the baptism of the Spirit, and the inauguration of the same in being poured out on the Jews and Gentiles alike. And the work of the Spirit was to be that of a Comforter in the personal absence of Christ, to bring his words to remembrance for their edification and comfort, to reprove the world of sin and of righteousness and of judgment, and to guide believers into all truth.

The baptism of fire is doubtless illustrated in Mat. iii. 12, where John says of Jesus, " Whose fan is his hand, and he will thoroughly purge his floor, and gather his wheat into the garner, but he will burn up the chaff with unquenchable fire," in which he is represented as a winnower of grain, in separating all sin and iniquity from his people, utterly consuming their sins by fiery trials and afflictions, and so fitting them for the kingdom of heaven. I am aware that some interpret this of the destruction of the wicked who are to be cast into the lake of fire; but so it agrees not with John's discourse, nor with other scriptures bearing on this point. The same thought here expressed is set forth by a similar figure in Mai. iii. 1-3. "Behold I will send my messenger (John) and he shall prepare the way before me : and the Lord whom we seek (Christ) shall suddenly come to his temple, even the messenger of the covenant whom ye delight in: behold he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap : and he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness." This is a prediction concerning John and Christ, and from it John appears to deduce the doctrine that Jesus would baptize with fire, purging his floor, the human mind, separating their sins from his people, consuming their sins by his fiery baptism, and so fitting them for his kingdom. But what does the baptism of fire mean? The Scriptures will teach us. In Luke xii. 50, Jesus says: "But I have a baptism to be baptized with; and how am I straitened till it be accomplished." This was not water baptism, for that had already been accomplished when he was baptized of John; nor was it the baptism of the Spirit, for that had already been given to him without measure ; it was then the baptism of fire, and meant his sufferings which he should accomplish at Jerusalem.

And this is the baptism of fire with which he baptizes his people, as we learn from Matt. xx. 22, 23, where Jesns said to James and John, who requested to sit, the one on his right hand and the other on his left in his kingdom, " Are ye able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They said, We are able. And he said, Ye shall indeed drink of my cup, and be baptized with the baptism that I am baptized with." And this baptism was spoken of as necessary in view of the glories of the kingdom to which they aspired; and concerning which we are told that if we suffer with Jesus we shall also reign with him: and that our light affliction, which is but for a moment, worketh out for us a far more exceeding and eternal weight of glory; and that through much tribulation we enter into the kingdom of God. This is what is meant by the baptism of fire. And the words of Jesus to James and John, import that the highest honors of his kingdom will be given to those who drink deepest of his cup, and are most severely baptized with his baptism.

John baptized with water only. And Jesus, after his resurrection, commanded his apostles to go and disciple all nations, baptizing them into the name of the .Father, and of the Son, and of the Holy Spirit: and this was to be done with w^ater. But Jesus himself, exalted and glorified as a Prince and a Saviour, baptizes with the Holy Spirit and with fire.

Of these thiee baptisms, the baptism of water 2 is of the least importance, being simply the ordinance whereby we are made disciples of Jesus outwardly; but which can not make any one a disciple inwardly — that is, a true disciple. The true disciple is one who is not only baptized with water, but who learns of Christ and observes all things whatsoever he hath commanded; as Christ said, "If ye continue in my word, then are ye my disciples indeed. And ye shall know the truth, and the truth shall make you free." John viii. 31, 32.

Jesus repeatedly assured the people who came to his ministry, that except a man deny himself and take up his cross and follow him, he could not be his disciple. But water baptism is neither self-denial, nor cross bearing, nor following Christ. It is a simple ordinance of discipleship in its outward manifestation. It is an initiation to discipleship in its external relation:

In the Etymnology of some Churches water baptism is spoken of as constituting all the requisites of true discipleship. It is called —

"The Lord's appointed way (to) fulfill all righteousness;"

" Treading in his footstep " and " maintaining his cause;"

"Dying, rising and reigning with him," " following him;"

" Being baptized into his death, and raised and glorified with him:"

" Taking the cross and following Jesus in th6 way;"

"Tracing the path the great Eedeemer trod, and through the liquid grave following the Son of God;"

"The pledge of the resurrection — and of the pardon of sin;"

" Being baptized into Christ's death, and putting off the body of sin;"

The following verses, perhaps, concentrate the idea as fully as any:

"With Christ we share a mystic grave,

With Christ we buried lie ; But 'tis not in the darksoine cave,

By mournful Calvary ; The pure and "bright "baptismal flood,

Entombs our nature's stain; New creatures from the cleansing wave,

With Christ we rise again."

By such language water baptism is made to assume an importance nowhere attached to it in the word of G-od. Indeed it is characterized as the great work of salvation itself, and is inculcated as the whole of Christianity. It substitutes the Spirit's baptism; and dispenses with the baptism of fire. Against such unscriptural and dangerous teaching I enter my humble protest and proceed to show that

CHRIST IS NOT PUT ON BY WATER BAPTISM.

First, Because, from its very nature, it is only outward and ceremonial, whereas putting on Christ is an inward and spiritual work. What Paul says, Bom. ii. 28, 29, respecting the Jew is applicable also to the Christian. "For he is not a Jew which is one outwardly; neither is that circumcision which is outward in the flesh. But he is a Jew which is one inwardly, and circumcision is that of the heart in the spirit and not in the letter; whose praise is not of men, hut of God. " So he is not a Christian who is one outwardly; but he is a Christian who is one inwardly; and baptism is not that which is outward in putting away the filth of the flesh, but thatwhich is in the spirit, the testimony of a good conscience. Water baptism can no more make a true Christian, than circumcision could make a true Jew. It is not in the nature of outward ordinances to sanctify the heart; and, therefore, Christ is not put on by water baptism.

Second, Because those to whom Paul wrote his epistles had already been baptized with water, and yet he tells them to put on Christ. All must admit that the members of the Church at Rome had been baptized with water. This was their initiation into church relation. Yet there were reasons to suppose that some of them had not put on Christ; for he exhorts them to do it, saying, ' ' But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof." Rom. xiii. 14. But if Christ is put on by water baptism, they had alread}^ put on Christ, and it was incongruous to exhort them to do it again, seeing that water baptism is not to be repeated. He does not, therefore, exhort them to be baptized a second time with water, by exhorting them to put on Christ. The exhortation relates to something else, and hence it is evident that Christ is not put on by water baptism.

Putting on CJirist. 21

Again, in his letter to the Galatians, he says, " For as many of you as have been baptized into Christ, have put on Christ." Now, if water baptism is being baptized into Christ and putting on Christ, then, inasmuch as the members of the churches of Galatia had all been baptized with water, they had all been baptized into Christ, and had put on Christ. But Paul says, "As many of you," which implies that not all of them had been baptized into Christ, though all had been baptized with water. It is not water baptism, therefore, of which he speaks when he uses the term " baptized into Christ." Paul knew that *>ouie of them had not put on Christ, for their conduct was not such as became the gospel of Christ. Moreover, some of them who had " begun in the Spirit " were " removed from him that called them into the grace of Christ unto another gospel," and were seeking to be justified by the works of the law; and the apostle reminds them that they "had received the Spirit by the hearing of faith," as Cornelius and his friends had, and that " they were the children of God by faith in Jesus Christ," being baptized into Christ by the Spirit, and so "born again, not of corruptible seed, but of incorruptible, by the word of God which liveth and abideth for ever," and so they had "put on Christ," at first, in that spiritual baptism. And now he says, " My little children, of whom I travail in birth again, until Christ be formed in you. This I say then, Walk in the Spirit, and ye shall not fulfill the lusts of the flesh." He could travail in birth with them again, in a re-baptism of the Spirit, but not in a re-baptism of water. And the phrase, "Walk in the Spirit," is tantamount to "Put ye on the Lord Jesus Christ," for then they " should not fulfill the lusts of the flesh," or ' i make provision for the flesh to fulfill the lusts thereof." Hence it is shown that Christ is not put on by water baptism.

Third, Because Simon, the sorcerer, being baptized with water, did not put on Christ: for " Simon himself believed also; and when he was baptized he continued with Philip, and wondered, beholding the miracles and signs which were done." And yet he soon gave evidence that he had " neither part nor lot in the matter, for his heart was not right in the sight of God." Acts viii. 5-23. Simon believed the gospel and was baptized with water; but he did not thereby put on Christ. He remained still " in the gall of bitterness and in the bonds of iniquity." He did just what some modern theorists say is all that is required to be done in order to obtain remission of sins, and to be incorporated into Christ, and what they say is putting on Christ; and yet he neither obtained forgiveness of sins, nor did he put on Christ. He was incorporated into the professing Church, but not into Christ. And hence it is evident that Christ is not put on by water baptism.

Fourth, Because Paul's language, 1 Cor. i. 12 -18, indicates that water baptism is not an essential of true religion. "Now this I say, that every one of you saith, I am of Paul, and

I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? Was Paul crucified for you? or were ye baptized in the name of Paul? I thank God I baptized none of you but Crispus and Gaius; lest any should say that I had baptized in mine own name. And I baptized also the household of Stephanus; besides I know not whether I baptized any other. For Christ sent me not to baptize, but to preach the gospel; not with wisdom of words, lest the cross of Christ should be made of non-effect. For the preaching of the cross is to them that perish, foolishness; but unto us which are saved, it is the power of God." Now if water baptism was being baptized into Christ and putting on Christ, do you think Paul would have so devoutly thanked God that he had baptized none except the few he mentions. He does not boast, as some modern sectarists do, of the number he had baptized. He does not say that he buried such and such with Christ in the baptismal water. On the contrary, he says Christ sent him not to baptize. Did Christ, then, omit the most important part of the apostolic work when he commissioned Paul? By no means. For baptism is only the initiatory ordinance of discipleship. It saves none. But it hath pleased God through the foolishness of preaching to save them that believe. For the preaching of the cross is to them that are saved the power of God. In the preaching of Christ crucified the mind of the hearer is brought into contact with the truth, which is made the regenerating and saving instrumentality to them that believe. But water baptism is not a saving instrumentality; and hence Christ is not put on by water baptism.

Fifth, Because Peter says that the baptism which saves is not the " putting away of the filth of the flesh;" but the "answer of a good conscience toward God." His language is, " For it is better if the will of G-od be so, that ye suffer for well doing, than for evil doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit; by which also he went and preached to the spirits in prison; which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the Ark was a preparing, wherein few, that is, eight souls, were saved by water. 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 toward God, ) by the resurrection of Jesus Christ." I Pet. hi. 17-21.

Here, by " putting away the filth of the flesh " is meant water baptism, and he says it is not that which saves us — it is not that which is represented by the salvation of Noah and his family in the Ark. Noah and his family were an election, saved out of the antediluvian age, saved from the perdition of the ungodly. They represented the true and elect Church of Christ which shall be saved out of all ages, and saved from the perdition of the ungodly at the coming of Christ. But thousands of the professing

Church, baptized with water, will not be so saved. It is another baptism which saves — " the answer of a good conscience toward God " — that is, the baptism of the Holy Spirit. For as putting away the filth of the flesh is the effect of water baptism, so the answer of a good conscience toward God is the effect of the Spirit's baptism; by which Christ's sufferings for sins and his resurrection from the dead is made effectual to our regeneration and sanctification. Hence Christ is not put on by water baptism, which is an outward ordinance, for the initiation of persons into the community of Christ's disciples, but which does not possess any regenerating or sanctifying power upon the mind and heart. It has its use, and should be devoutly attended to, but should not be substituted for the baptism of the Spirit, and made essential unto salvation.