We have referred to Christ's work as the saviour of the body, a work He is currently
doing in behalf of a redeemed people through His priesthood. We have identified the
body as the church, meaning a local--visible assembly. We have shown baptism is the
act that places a believer in Christ in the church or house of God.
Concerning this baptism, we further find the benefits to the believer are
multitudinous. For the believer, baptism is not optional, according to God's Word. It
is a commandment. The main benefit is the placing of the believer into the house of
God over which Christ functions as an High Priest. The benefit to the believer is the
ability then to avail himself of Christ's present work. We are discussing the
secondary aspect of salvation.
That baptism is essential to salvation, or an aspect of deliverance, is an undeniable
fact--if positive statements in God's Word are to be depended on as proof. The
majority of the religious world teaches that baptism is designed of God to save the
alien sinner from his past sins only. Further, any hope to at last be saved in heaven
is predicated on the works of faith beyond one's baptism.
Such is the teaching of the Catholic Church, the Lutheran Church, the Church of
Christ, the Mormons and a host of others. Baptism, however, is applicable to the
children of God, not the alien sinner. Baptism serves the believer, the already
redeemed, by Christ's work as the saviour of the body. This salvation is from the
power and influence of sin in the life of the believer.
Eternal life is the gift of God. God needs no help in giving life. But, life has
obligations. In order to enable God's children to meet the obligations which life
imposes, God has made available mercy and . . . . grace to help in time of need (Heb
4:16). These provisions are dispensed from the throne of grace and are connected with
the priesthood of Christ.
Baptism then, inducts the believer in Christ into the sphere where the present work of
Christ is exercised. These benefits are then offered as the Children of God walk in
truth.
The religious world professes another view. In commenting on the design of baptism,
Alexander Campbell wrote, "What need have we of further testimony? We have heard the
Harbinger of the Messiah and the Messiah himself; we have heard his holy Apostles and
Evangelists; we have heard the primitive Apostolic church, the most venerable and
reputable ecclesiastic fathers; we have heard the Hebrew church, the Greek church, the
Roman church, and all dissenting churches confess one baptism for the remission of
sins. We have not only heard the renowned founders, reformers, and acknowledged
oracles of all Protestant parties, but also have read in their own words, in the
symbols, creeds, and formulas of their communion and intercommunion, their expositions
and defenses of Christian baptism as a sign and a seal of remission of all past sins."
He concludes, "There is not only a general, but, I might say, a universal admission of
the theory, with comparatively few dissentients, as respects the practice and explicit
dispensation of the ordinance for this purpose . . . . Baptists . . . . have reduced
it to a mere form of making the Christian profession--a door into their church."
The religious source documents from which Mr. Campbell is quoted from some 150 years
ago, are still existent today, and are cited by adherents to prove there is one
baptism for the remission of sins with universal admission of the theory, with
comparatively few dissentients inclusive of the Baptists.
The Roman Catholic position on the design of baptism is stated in The Question Box, a
well known Catholic work which states, "The Catholic Church has defined that baptism
is necessary for salvation . . . . Baptism . . . . makes us Christians, children of
God, and heirs of heaven."
A number of people talk about Martin Luther as the great Protestant, but if Martin
Luther protested the Roman Catholic position on the design of baptism, history is
silent. In Luther's small Catechism, on the design of baptism, he says, "What does
Baptism give or profit? It works forgiveness of sins, delivers from death and the
devil, and gives eternal salvation to all who believe this . . . ."
In the book entitled, A guide to the Religions of America, by Leo Rosten, the question
is answered. "What is a Lutheran? The answers were given by G. Elson Ruff, a Lutheran
minister. 'Lutherans believe that, in baptism, a person is born into the Kingdom of
God and becomes an heir of salvation'."
Would such a statement offend the Mormons? Hear the testimony of their Articles of
Faith. "The special purpose of baptism is to afford admission to the Church of Christ
with remission of sins . . . . Mormon adds his testimony of commissioned of Christ,
exhorting the people to forsake their sins and be baptized for the remission thereof."
Marvine Kelley, in the Kelley-Garner debate, affirmed, "The Bible teaches that water
baptism is essential to salvation for the alien sinner." V.E. Howard, in the
Howard-Pope debate, said, "The Scriptures teach that baptism to the penitent believer
is essential to his salvation from past and alien sins." Another Church of Christ
debater, Bill L. Rogers, in the Barr-Rogers debate, said, "The Scriptures teach that
water baptism, to the penitent believer, is for (to obtain) the remission of alien
sins."
A curious study is the metamorphosis of Alexander Campbell, the founder of the Church
of Christ, with regard to the doctrine of baptism. Campbell was baptized June 12, 1812
by Matthias Luce, a Baptist preacher, " . . . . according to the pattern given in the
New Testament . . . . on the simple confession that 'Jesus is the Son of God'."
Following this, when Mr. Campbell debated John Walker, he testified, "The most
orthodox of the Fathers were full of wild notions and extravagant fancies that would
dishonor the lowest grade of Christian amongst us. Many of them were no doubt good men
and faithful witnesses of facts; but they held many puerile opinions. Tertullian
himself, a great writer, and distinguished amongst the Latin Fathers, as one of the
most renowned champions of Christianity, held many foolish and absurd opinions, such
as . . . . of Baptism he said, 'that the external application of water to the body, in
a miraculous manner took away all the stains of sin from the soul . . . .'."
"I fearlessly assert that Mr. R. cannot produce one instance from the whole volume of
Inspiration, of one person being converted by . . . . Baptism . . . . The Grand Error
of Popery . . . . is this--that the forms of religion are to be enjoined upon the
unregenerate, in order to their regeneration . . . .."
During a debate in 1823 with William McCalla, the then Baptist Campbell, said, "In
exalting baptism to its proper place, I did not exaggerate its import . . . . Now we
confess that the blood of Jesus Christ alone cleanses us from all sins . . . . The
blood of Christ, then, really cleanses us who believe from all sin . . . . The water
of baptism, then, formally washes away our sins. The blood of Christ really washes
away our sins. Paul's sins were really pardoned when he believed, yet he had no solemn
pledge of the fact, no formal acquittal, no formal purgation of his sins, until he
washed them away in the water of baptism."
But then, 15-years after Mr. Campbell's baptism, it was written in his memoirs, " . .
. . Mr. Scott, taking the confession of the candidate, baptized him in presence of a
large concourse 'for the remission of sins,' thus annexing to the usual formula the
words of Peter, Acts 2:38, explanatory of the purpose of the institution. The people
were filled with bewilderment at the strange truths brought to their ears, and now
exemplified before their eyes in the baptism of a penitent for a purpose which now, on
the 18th of November, 1827, for the first since the primitive ages was fully and
practically realized."
Robert Richardson, author of Campbell's memoirs, referred to this event as " . . . .
the first administration of baptism for the remission of sins." If it was, Mr.
Campbell never was baptized to it. If history can be depended upon as proof, Campbell
was baptized some 15-years before this "first administration of baptism for the
remissions of sins."
In response, Richardson said, "The full import and meaning of the institution of
baptism was, however, still reserved for future discovery." Not only was the "full
import and meaning . . . . reserved for future discovery," but in fact some 15-years
in the "future" for Mr. Campbell and with, as Mr. Richardson testified, " . . . .
without one modern precedent to encourage obedience to it . . . .."
Having crossed himself, Campbell then affirmed, "We can sympathize with those who have
this doctrine (baptism for the remission of sins) in their own creeds unregarded and
unheeded in its import and utility; for we exhibited it fully in our debate with Mr.
McCalla in 1823 (see above quote from that debate), without feeling its great
importance and without beginning to practice upon its tendencies for some times
afterward."
The memorist Richardson added, " . . . . baptism . . . . was looked upon as . . . . a
command to be obeyed by those who were already converted . . . . Mr. Scott, Elder
Bentley and some prominent preachers, were indeed aware that Mr. Campbell had spoken
of it at the McCalla debate as a pledge of pardon, but in this point of view it was,
as yet, contemplated only theoretically, none of them having so understood it when
they were themselves baptized, and being yet unable properly and practically to
realize or appreciate its importance in this respect."
Once the ice was broken, "with the new view of the gospel," Aylett Raines and E.
Williams, realizing they had not been so immersed, went "down to the beautiful little
lake in Portage County, and officiating in turn, immediately submitted to immersion
for the remission of sins." Here, we have two lost men immersing one another in order
to get into the stream.
The novelty of this "new view of the gospel" has worn off. It is now presented in long
trousers and a long beard being hoary with age. The sweet little infant of November
18, 1827 had simply been sleeping through the dark ages, hiding out, undetected in the
creeds of Christendom. Thus, when Mr. Campbell " . . . . heard Mr. Scott's
presentations of the gospel . . . . He was at once . . . . that the simple primitive
method of administering the gospel was really restored."
Near the end of Mr. Campbell's life, he said, "there was never any sufficient reason
for a separation between us and the Baptists. We ought to have remained one people,
and to have labored together to restore the primitive faith and practice."
If however, "there is not only a general, but . . . . a universal admission of the
theory" there is "one baptism for the remission of sins," according to Mr. Campbell,
"with comparatively few dissentients," inclusive of the "Baptists," then I would think
there was "sufficient reason for a separation between" those whom Mr. Campbell aligned
with and "the Baptists." Today, the trend in most religious circles is to speak of all
religious people as a part of the universal, invisible body of Christ. As such, it is
felt we all need to emphasize what we agree on, not disagree on.
When the disagreement, however, is on God's plan of saving the alien sinner, then
there is no basis for fellowship, and all other points of agreement are insignificant.
The Catholics, Lutherans, Church of Christ, Mormons and others may disagree among
themselves as to the mode of baptism, the candidate for baptism, or the proper
administrator, but not on its design.
They all teach baptism is essential to the salvation of the alien sinner from his past
sins. That, I do not believe and that, the Word of God does not teach.
Baptism is essential, but not to the salvation of the alien sinner from his past sins.
Instead, it is imposed on those who are disciples made (Mt 28:19), on those who have
gladly received his word (Acts 2:41), on those who believe that Jesus Christ is the
Son of God, a mental response to the truth which transpires in the heart (Acts
8:37-38), on those who are added to the Lord (Acts 5:14), on those who are in one
Spirit (I Cor 6:17), and on those whose hearts are purified by faith (Acts 10:44-46;
11:17; 15:7-9). Thus, it is not imposed on alien sinners.
Baptism inducts that class of people into the body of Christ (I Cor 12:13), a term
which equals the church (Eph 1:22-23), and is descriptive of each scripturally
constituted assembly, as the one at Corinth (I Cor 1:2-23). Thus, it puts the believer
in Christ into that realm wherein Christ is the saviour as an high priest over the
house of God (Eph 5:23; Heb 10:21), who, as such, dispenses mercy in view of sins on
the principle of I John 1:9, and grace to help in the performance of duty on the
principle of II Corinthians 12:9-10 and Hebrews 4:16; 12:28.
This involves his life (Rm 5:10), His unchangeable priesthood (Heb 7:24-25), the
resurrection of Jesus Christ: Who is gone into heaven (I Pet 3:21-22) and currently,
to appear in the presence of God for us (Heb 9:24), that is, the house of God (Heb
3:1, 6; 10:21). BD
doing in behalf of a redeemed people through His priesthood. We have identified the
body as the church, meaning a local--visible assembly. We have shown baptism is the
act that places a believer in Christ in the church or house of God.
Concerning this baptism, we further find the benefits to the believer are
multitudinous. For the believer, baptism is not optional, according to God's Word. It
is a commandment. The main benefit is the placing of the believer into the house of
God over which Christ functions as an High Priest. The benefit to the believer is the
ability then to avail himself of Christ's present work. We are discussing the
secondary aspect of salvation.
That baptism is essential to salvation, or an aspect of deliverance, is an undeniable
fact--if positive statements in God's Word are to be depended on as proof. The
majority of the religious world teaches that baptism is designed of God to save the
alien sinner from his past sins only. Further, any hope to at last be saved in heaven
is predicated on the works of faith beyond one's baptism.
Such is the teaching of the Catholic Church, the Lutheran Church, the Church of
Christ, the Mormons and a host of others. Baptism, however, is applicable to the
children of God, not the alien sinner. Baptism serves the believer, the already
redeemed, by Christ's work as the saviour of the body. This salvation is from the
power and influence of sin in the life of the believer.
Eternal life is the gift of God. God needs no help in giving life. But, life has
obligations. In order to enable God's children to meet the obligations which life
imposes, God has made available mercy and . . . . grace to help in time of need (Heb
4:16). These provisions are dispensed from the throne of grace and are connected with
the priesthood of Christ.
Baptism then, inducts the believer in Christ into the sphere where the present work of
Christ is exercised. These benefits are then offered as the Children of God walk in
truth.
The religious world professes another view. In commenting on the design of baptism,
Alexander Campbell wrote, "What need have we of further testimony? We have heard the
Harbinger of the Messiah and the Messiah himself; we have heard his holy Apostles and
Evangelists; we have heard the primitive Apostolic church, the most venerable and
reputable ecclesiastic fathers; we have heard the Hebrew church, the Greek church, the
Roman church, and all dissenting churches confess one baptism for the remission of
sins. We have not only heard the renowned founders, reformers, and acknowledged
oracles of all Protestant parties, but also have read in their own words, in the
symbols, creeds, and formulas of their communion and intercommunion, their expositions
and defenses of Christian baptism as a sign and a seal of remission of all past sins."
He concludes, "There is not only a general, but, I might say, a universal admission of
the theory, with comparatively few dissentients, as respects the practice and explicit
dispensation of the ordinance for this purpose . . . . Baptists . . . . have reduced
it to a mere form of making the Christian profession--a door into their church."
The religious source documents from which Mr. Campbell is quoted from some 150 years
ago, are still existent today, and are cited by adherents to prove there is one
baptism for the remission of sins with universal admission of the theory, with
comparatively few dissentients inclusive of the Baptists.
The Roman Catholic position on the design of baptism is stated in The Question Box, a
well known Catholic work which states, "The Catholic Church has defined that baptism
is necessary for salvation . . . . Baptism . . . . makes us Christians, children of
God, and heirs of heaven."
A number of people talk about Martin Luther as the great Protestant, but if Martin
Luther protested the Roman Catholic position on the design of baptism, history is
silent. In Luther's small Catechism, on the design of baptism, he says, "What does
Baptism give or profit? It works forgiveness of sins, delivers from death and the
devil, and gives eternal salvation to all who believe this . . . ."
In the book entitled, A guide to the Religions of America, by Leo Rosten, the question
is answered. "What is a Lutheran? The answers were given by G. Elson Ruff, a Lutheran
minister. 'Lutherans believe that, in baptism, a person is born into the Kingdom of
God and becomes an heir of salvation'."
Would such a statement offend the Mormons? Hear the testimony of their Articles of
Faith. "The special purpose of baptism is to afford admission to the Church of Christ
with remission of sins . . . . Mormon adds his testimony of commissioned of Christ,
exhorting the people to forsake their sins and be baptized for the remission thereof."
Marvine Kelley, in the Kelley-Garner debate, affirmed, "The Bible teaches that water
baptism is essential to salvation for the alien sinner." V.E. Howard, in the
Howard-Pope debate, said, "The Scriptures teach that baptism to the penitent believer
is essential to his salvation from past and alien sins." Another Church of Christ
debater, Bill L. Rogers, in the Barr-Rogers debate, said, "The Scriptures teach that
water baptism, to the penitent believer, is for (to obtain) the remission of alien
sins."
A curious study is the metamorphosis of Alexander Campbell, the founder of the Church
of Christ, with regard to the doctrine of baptism. Campbell was baptized June 12, 1812
by Matthias Luce, a Baptist preacher, " . . . . according to the pattern given in the
New Testament . . . . on the simple confession that 'Jesus is the Son of God'."
Following this, when Mr. Campbell debated John Walker, he testified, "The most
orthodox of the Fathers were full of wild notions and extravagant fancies that would
dishonor the lowest grade of Christian amongst us. Many of them were no doubt good men
and faithful witnesses of facts; but they held many puerile opinions. Tertullian
himself, a great writer, and distinguished amongst the Latin Fathers, as one of the
most renowned champions of Christianity, held many foolish and absurd opinions, such
as . . . . of Baptism he said, 'that the external application of water to the body, in
a miraculous manner took away all the stains of sin from the soul . . . .'."
"I fearlessly assert that Mr. R. cannot produce one instance from the whole volume of
Inspiration, of one person being converted by . . . . Baptism . . . . The Grand Error
of Popery . . . . is this--that the forms of religion are to be enjoined upon the
unregenerate, in order to their regeneration . . . .."
During a debate in 1823 with William McCalla, the then Baptist Campbell, said, "In
exalting baptism to its proper place, I did not exaggerate its import . . . . Now we
confess that the blood of Jesus Christ alone cleanses us from all sins . . . . The
blood of Christ, then, really cleanses us who believe from all sin . . . . The water
of baptism, then, formally washes away our sins. The blood of Christ really washes
away our sins. Paul's sins were really pardoned when he believed, yet he had no solemn
pledge of the fact, no formal acquittal, no formal purgation of his sins, until he
washed them away in the water of baptism."
But then, 15-years after Mr. Campbell's baptism, it was written in his memoirs, " . .
. . Mr. Scott, taking the confession of the candidate, baptized him in presence of a
large concourse 'for the remission of sins,' thus annexing to the usual formula the
words of Peter, Acts 2:38, explanatory of the purpose of the institution. The people
were filled with bewilderment at the strange truths brought to their ears, and now
exemplified before their eyes in the baptism of a penitent for a purpose which now, on
the 18th of November, 1827, for the first since the primitive ages was fully and
practically realized."
Robert Richardson, author of Campbell's memoirs, referred to this event as " . . . .
the first administration of baptism for the remission of sins." If it was, Mr.
Campbell never was baptized to it. If history can be depended upon as proof, Campbell
was baptized some 15-years before this "first administration of baptism for the
remissions of sins."
In response, Richardson said, "The full import and meaning of the institution of
baptism was, however, still reserved for future discovery." Not only was the "full
import and meaning . . . . reserved for future discovery," but in fact some 15-years
in the "future" for Mr. Campbell and with, as Mr. Richardson testified, " . . . .
without one modern precedent to encourage obedience to it . . . .."
Having crossed himself, Campbell then affirmed, "We can sympathize with those who have
this doctrine (baptism for the remission of sins) in their own creeds unregarded and
unheeded in its import and utility; for we exhibited it fully in our debate with Mr.
McCalla in 1823 (see above quote from that debate), without feeling its great
importance and without beginning to practice upon its tendencies for some times
afterward."
The memorist Richardson added, " . . . . baptism . . . . was looked upon as . . . . a
command to be obeyed by those who were already converted . . . . Mr. Scott, Elder
Bentley and some prominent preachers, were indeed aware that Mr. Campbell had spoken
of it at the McCalla debate as a pledge of pardon, but in this point of view it was,
as yet, contemplated only theoretically, none of them having so understood it when
they were themselves baptized, and being yet unable properly and practically to
realize or appreciate its importance in this respect."
Once the ice was broken, "with the new view of the gospel," Aylett Raines and E.
Williams, realizing they had not been so immersed, went "down to the beautiful little
lake in Portage County, and officiating in turn, immediately submitted to immersion
for the remission of sins." Here, we have two lost men immersing one another in order
to get into the stream.
The novelty of this "new view of the gospel" has worn off. It is now presented in long
trousers and a long beard being hoary with age. The sweet little infant of November
18, 1827 had simply been sleeping through the dark ages, hiding out, undetected in the
creeds of Christendom. Thus, when Mr. Campbell " . . . . heard Mr. Scott's
presentations of the gospel . . . . He was at once . . . . that the simple primitive
method of administering the gospel was really restored."
Near the end of Mr. Campbell's life, he said, "there was never any sufficient reason
for a separation between us and the Baptists. We ought to have remained one people,
and to have labored together to restore the primitive faith and practice."
If however, "there is not only a general, but . . . . a universal admission of the
theory" there is "one baptism for the remission of sins," according to Mr. Campbell,
"with comparatively few dissentients," inclusive of the "Baptists," then I would think
there was "sufficient reason for a separation between" those whom Mr. Campbell aligned
with and "the Baptists." Today, the trend in most religious circles is to speak of all
religious people as a part of the universal, invisible body of Christ. As such, it is
felt we all need to emphasize what we agree on, not disagree on.
When the disagreement, however, is on God's plan of saving the alien sinner, then
there is no basis for fellowship, and all other points of agreement are insignificant.
The Catholics, Lutherans, Church of Christ, Mormons and others may disagree among
themselves as to the mode of baptism, the candidate for baptism, or the proper
administrator, but not on its design.
They all teach baptism is essential to the salvation of the alien sinner from his past
sins. That, I do not believe and that, the Word of God does not teach.
Baptism is essential, but not to the salvation of the alien sinner from his past sins.
Instead, it is imposed on those who are disciples made (Mt 28:19), on those who have
gladly received his word (Acts 2:41), on those who believe that Jesus Christ is the
Son of God, a mental response to the truth which transpires in the heart (Acts
8:37-38), on those who are added to the Lord (Acts 5:14), on those who are in one
Spirit (I Cor 6:17), and on those whose hearts are purified by faith (Acts 10:44-46;
11:17; 15:7-9). Thus, it is not imposed on alien sinners.
Baptism inducts that class of people into the body of Christ (I Cor 12:13), a term
which equals the church (Eph 1:22-23), and is descriptive of each scripturally
constituted assembly, as the one at Corinth (I Cor 1:2-23). Thus, it puts the believer
in Christ into that realm wherein Christ is the saviour as an high priest over the
house of God (Eph 5:23; Heb 10:21), who, as such, dispenses mercy in view of sins on
the principle of I John 1:9, and grace to help in the performance of duty on the
principle of II Corinthians 12:9-10 and Hebrews 4:16; 12:28.
This involves his life (Rm 5:10), His unchangeable priesthood (Heb 7:24-25), the
resurrection of Jesus Christ: Who is gone into heaven (I Pet 3:21-22) and currently,
to appear in the presence of God for us (Heb 9:24), that is, the house of God (Heb
3:1, 6; 10:21). BD
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