- FOREWORD
- CONVERSION
- CONVERSION OF An Ethiopian
- THE RESTORATION OF AN ERRING CHRISTIAN
- GIFTS OF THE HOLY SPIRIT
- THE HOLY SPIRIT IN CONVERSION
- THE DEACONSHIP
- THE SIN OF ANANIAS AND SAPPHIRA
- THE CHURCH AT JERUSALEM
- CHRIST THE FOUNDATION
- CHRIST THE PROPHET
- Humility
- BAPTISM
- Miracles in the Christian Dispensation
- The Divine Body
- CONTINUING STEADFASTLY
- The Origin of the Church
- THE CONVERSION OF THE THREE THOUSAND
- THE DAY OF PENTECOST
- THE FOUR BAPTISMS OF THE SCRIPTURES
- THE BAPTISM OF THE HOLY SPIRIT
- THE MINISTRY OF THE APOSTLES
- ACTS OF APOSTLES
- THE GOOD CONFESSION
- CONVERSION OF SAUL
- AFTERWORD
- REPENTANCE
- APOSTOLIC EVANGELISM
- THE DIVINE MISSIONARY POLICY
- THE TRIALS OF PRIMITIVE CHRISTIANITY
- THE SPIRIT OF CHRISTIANITY
- CONSCIENCE
- PAUL BEFORE FELIX
- THE ELDERSHIP
- THE COMMUNION
- THE SABBATH OR THE LORD’S DAY— WHICH?
- THE WAY
- THE DISCOURSE ON MARS’ HILL
- THE SCHEME OF REDEMPTION FROM ADAM TO MOSES
- FAITH
- WHAT MUST I DO TO BE SAVED?
- THE CONVERSION OF THE JAILOR
- THE CONVERSION OF LYDIA
- THE COMMON ERROR OF HUMANITY
- PRAYER
- THE DIVINE NAME
- THE WORD POWER OF GOD
- THE CONVERSION OF A MORAL MAN
- THE SCHEME OF REDEMPTION FROM MOSES TO CORNELIUS
- THE NEW TESTAMENT
(Matt. 3:11, 12; Acts 1:4, 5; 11:1-4; 2:38-42; 8:36- 39; 10:44-48; 19:1-5) THERE was no such thing as Christian baptism pre- vious to the inauguration of the new institution on the day of Pentecost. There is only one Christian bap- tism in the entire New Testament (Eph. 4:5). It be- hooves us to find out just what this baptism is, in order to know whether or not we have fulfilled all righteousness. There is but one body — the body of Christ ; but one Spirit animating the one body; but one Lord over the one body; but one faith characterizing the one body; but one baptism inducting the individual into the one body; and one God and Father of all who are in the one body, and in all who are members of the one body. Notice the wonderful unity expressed in these passages (Eph. 4:4-6). What is the one baptism? Is it the baptism of John? Is it the baptism of the Holy Spirit? Is it the baptism in water? Or is it the baptism of fire, that makes us members of the one body, which is the church ? Let us allow the Scriptures to answer our questions. It can not be any two of these — it must be one only — for there is but one baptism. Religious organizations are inconsistent and unscriptural that maintain that people to-day are baptized in the Holy Spirit — and, at the same time, will not allow membership except to those who submit to an ordinance which the said insti- tution calls baptism, whether it be a few drops sprin- kled upon the forehead, a small quantity poured upon the head, or a complete burial of the entire body in water. It can not be that both baptisms are in force to-day — because there is only one baptism. If so, which is it? 1. Baptism of John. It was before the cross — and consequently under the Jewish institution, as the church was not established until after the coronation of Christ. It was not valid after the institution of the baptism commanded by Peter on the day of Pentecost (Acts 2: 38; 19:3-5). a. The administrator. John the Baptizer (Matt. 3: 5, 6; Mark 1:4, 5; Luke 3:3; John 1:28). 6. The element. Water (Matt. 3:11; Mark 1:8; Luke 3:16; John 1:26). The King James' Version, having been produced under the authority of the Epis- copal Church, was naturally rendered to support sprin- kling and pouring instead of immersion, as the substi- tution had been made by the church previous to the translation of the New Testament. However, all mod- ern translations, and all recognized students of original Greek, translate the above passages, "I baptize you in water," instead of "I baptize you with water." John baptized in the Jordan ; he did not baptize the Jordan upon any person (Matt. 3:6; Mark 1:5). In like manner Jesus was baptized in the Jordan — the Jordan was not baptized upon him (Mark 1:9). John's baptism required much water (John 3:23). Naturally so ; because baptism is immersion. c. The subject. Those Jews who confessed their sins, and believed in Him who was to follow John, or Jesus Christ (Matt. 3:6; Mark 1:5; Luke 3 : 7, 8 ; Acts 13:24; 19:4). d. The design. Eepentance unto remission of sins (Matt. 1:11; Mark 1:4; Luke 3:3; Acts 13:24; 19: 4). He bore witness of Christ (John 1: 15). The pur- pose of his baptism was to prepare the Jews for the advent of the Messiah. Hence it was not binding after the establishment of the church. 2. Baptism of the Holy Spirit. See the sermon on this subject. The baptism of the Holy Spirit was not a command. It was a promise made to the apostles only (John 14 : 16, 17 ; 16 : 7 ; Acts 1 : 4, 5) . All the apostles could do was to wait for the fulfillment of the promise (Acts 2:1-4). a. The administrator. Jesus Christ (John 16:7; Luke 24:49; Acts 1:4, 5). It was the promise of the Father and was administered by Jesus Christ. b. The element. The Holy Spirit (Matt. 3 : 11 ; Acts 1:4, 5). It was an outward manifestation — the sound of a mighty wind, cloven tongues like as of fire — some- thing which they could see and hear (Acts 2:2, 3, 33). It filled all the house — consequently, the apostles were completely submerged, or immersed, in this wonderful power (Acts 2:2). c. The subject, d. The design. The baptism of the Holy Spirit was a special miracle for a special pur- pose. It occurred only twice in the divine record. The apostles were baptized on the day of Pentecost in the Holy Spirit, to endow them with power to confirm the message which they preached with signs and wonders (Luke 24:49; Heb. 2: 3, 4) ; also to bring all things to their remembrance, and to guide them into all truth in proclaiming the gospel and establishing churches (John 15 : 26, 27 ; 16 : 13 ; 14 : 26) . The object of this baptism was to qualify the apostles for their special work (Acts 1:8). Cornelius and his household were baptized in the Holy Spirit in order to convince the Jews that the gos- pel was for Gentiles as well as Jews (Acts 10:44-46; 11:15-18). In each case it was the same sort of a miraculous outward manifestation (Acts 11:15). These are the only two instances on record of the baptism of the Holy Spirit. As miracles were needed only in the infancy of the church, no one is baptized in the Holy Spirit to-day. 3. Baptism of the commission. This was not a prom- ise, but a specific command which the apostles were to obey (Matt. 28 : 19 ; Mark 16 : 16) . a. The administrator. The preacher of the gospel (Matt. 28:19; Acts 8:36-39). History confirms the fact that all members of the early churches adminis- tered the ordinances of baptism and the Lord's Supper. We do not read of a "regularly ordained" adminis- trator in the New Testament. Any Christian has the right to baptize and administer the Lord's Supper. b. The element. Water (Acts 8:36-39; 10:47, 48). It is a burial in water, symbolical of the death, burial and resurrection of Christ (Bom. 6:3-5). c. The subject. A penitent believer in Christ (Acts 2:38; 8:12, 36, 37; 18: 8). This excludes unknowing infants, who can neither believe nor repent. d. The design. Remission of sins (Acts 2:38; 1 Pet. 3 : 21). It is the ceremony whereby we are brought into relationship with Christ. It is the ceremony where- by we are adopted into the kingdom. It puts us into Christ (Gal. 3:27). 4. Baptism in fire (Matt. 3:11, 12). Here John is talking to a mixed audience — some of whom were to be baptized in the Holy Spirit and some of whom were to be baptized in fire. Remember that John's ministry was to the Jews only (Acts 13: 24). Of this assembly, the apostles were later baptized in the Holy Spirit (Acts 1:1-5). Who, then, are to be baptized in fire? a. The administrator. Jesus Christ (Matt. 3 : 11, 32). He shall burn up the chaff with unquenchable fire. b. The element. Fire. c. The subject. The wicked at the end of the world. "Water is a symbol of purification. Fire is not a bless- ing, but a symbol of destruction (1 Cor. 3: 13; 2 Thess. 1:7, 8). d. The design. Punishment for disobedience (2 Thess. 1:7, 8). Those Jews to whom John was talking, that rejected Jesus of Nazareth, will be among the dis- obedient who will be immersed in fire when Jesus comes again with His mighty angels (Eev. 20:10-15). The baptism of John was to prepare the Jews to receive Christ, and was not valid after the institution of Christian baptism (Acts 19:1-5). The baptism of the Holy Spirit was a special miracle for a special pur- pose in each of the two instances when it occurred, to qualify the apostles for their special work and to con- vince them that the gospel was for Gentile as well as Jew. Baptism in water is a positive command to which the penitent believer must submit in order to enjoy remission of sins and to become a member of the body of Christ. The baptism of fire will be administered to the wicked at the end of the world. Thus we see that the one baptism of the Christian dispensation is that of the commission: baptism in water, of the penitent believer, for remission of sins. We urge all to be obedient to this law.
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