It's quite astonishing at the scriptural truths admitted by Mr. Hiscox in his denominational manual, obvious truths based upon the sound Biblical teaching of which the New Testament Christians maintained daily in their propagation of the apostles' doctrine. Surely it must be a concern to some who at times would wonder why there is so much religious division and why, now, there are hundreds of denominations differing in name, origin and established by men, yet all claiming to be of Christ. Realizing that Jesus made the promise to Peter, "...upon this rock I will build my church; and the gates of hell shall not prevail against it " (Mt.16:18), and that His church was first said to be in existence on the day of Pentecost where Luke records, "...And the Lord added to the church daily such as should be saved," (Acts 2:47), it is in full corroboration with what the Bible says that Mr. Hiscox's assessment is correct when he states that there were "no differing denominations" in the Apostolic era. It is also true, as he states, that during the first century existence of Christ's newborn church, that the "...baptism of a convert by that very act constituted him a member of the church," for as just noted, the ones who became, "such as should be saved," were the "...about 3000 souls," (v.41) who gladly obeyed the apostles' command to, "...Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins..." (v.38). On this fact Mr. Hiscox is very accurate in stating that, "baptism was the door into the church," for I have no doubt that he had in mind where Paul said Christ, "...might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church..." (Eph.5:26-27), and perhaps he was also thinking of, "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free..." (1 Cor.12:13), since I'm confident that Mr. Hiscox was well aware of the passages where Paul states that the body is the church (e.g. Col.1:18; Eph.1:22-23; 4:4).
In light of these facts, coupled with his citation of Paul's declaration that during the Apostolic age there was but one Lord, one faith, and one baptism and this baptism was the door into the church, what is so remarkably astounding is Mr. Hiscox's assertion that, "Now, it is different"! Therefore, I am compelled to ask, "By WHOSE authority was it changed and at what point in time, since the Apostolic age, when there was but one baptism, did this change occur?" WHO made the decision that baptism was no longer the door into the church? To WHOM did God grant the authority to alter the divinely-inspired Word? WHO was given authorization to change the terms of His Will after the death of the Testator (Heb.9:16)? These seem to be a fair and legitimate questions, for which I demand answers, especially in light of numerous warnings against man changing God's word!
"Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may keep the commandments of the LORD your God which I command you," (Deut.4:2);
"What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it." (Deut.12:32);
"Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goest," (Joshua 1:7);
"Add thou not unto his words, lest he reprove thee, and thou be found a liar," (Prov.30:6);
"I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed.," (Gal.1:6-9);
Jesus said, "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him," (Jn.14:23). This is why I reject all Creed books, Manuals, Disciplines and Catechisms, and insist that we return to, and respect, the authority of what the Bible says. Another facet which is atrocious to me, is the lackadaisical attitude expressed by the majority of religious people toward the authority of God's word, realizing that their actions have eternal consequences, for them, as well as others! Many times when I point out the Biblical plan of salvation in which the apostle Peter specifically said that baptism is for (in order to, towards, see eis) the remission of sins, a variety of objections are quickly advanced, such as: the assumption that the thief on the cross wasn't baptized; for means because of; and another very common objection is to classify baptism as works of man, attempting to make baptism inconsequential to salvation.
"Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth," (2 Tim.2:15);
"Till I come, give attendance to reading, to exhortation, to doctrine..." (1 Tim.4:13);
"But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully..." (2 Cor.4:2);
"Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment," (1 Cor.1:10);
"And if a man also strive for masteries, yet is he not crowned, except he strive lawfully," (2 Tim.2:5).
As a disclaimer of sorts, I must say that the content herein is for the sole purpose of dispelling this unfounded assertion that baptism is a work of man: to handle aright the word of God so that we won't be an ashamed student of the Bible; so that we can all live together eternally in heaven, for that is the end-game of us all; however, we must strive lawfully.
"Yes", and "No"! Perhaps a less confusing way to consider this question would be to ask first, "Is baptism meritorious works?" "No"! Does the Bible teach that baptism is necessary for salvation? "Yes"! Since everybody knows that Paul said, "...Not of works, lest any man should boast..." (Eph.2:9), how then do we allay this assertion that baptism is meritorious works, based on what your Bible says? The first thing we must realize is that in the New Testament, there are at least 4 types of works:
1) Works of the law of Moses;
"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified," (Gal.2:6);
"Therefore by the deeds of the law there shall no flesh be justified in his sight," (Rom.3:20);
2) Works of the flesh;
"Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God," (Gal.5:19-21)
3) Works of merit;
"Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven..." (Mt.7:21).
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God..." (Eph.2:8);
"But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done..." (Titus 3:4-5);
4) Works produced by and obedient faith;
"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven," (Mt.5:16);
"That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God," (Col.1:10);
" In all things shewing thyself a pattern of good works..." (Titus 2:7);
"Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," (Titus 2:14);
"And let us consider one another to provoke unto love and to good works," (Heb.10:24);
"Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation," (1 Pet.2:12);
"What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also," (James 2:14-26).
These "works produced by an obedient faith" are also classified as "works of God", notice:
"Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent," (Jn.6:28-29);
Notice in this passage, in the words of Jesus Himself, that to "believe on Him" is a "work of God" thus, if man is saved without any type of works, then he is saved without faith, a conclusion of absurdity, notice: "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him," (Heb.11:6). The inescapable conclusion necessitates that there is a type of works which are "...required by and ordained by God" (Thayer: pg.248), and when one's faith motivates him to do what God has ordained, the synergy of faith and works will save the soul.
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them," (Eph.2:8-10).
It is an egregious error and pitiful hermeneutic to look at a passage such as this and conclude that there is no type of works required of man for salvation, deducing instead that man is saved through grace alone, for if this were true, then all mankind is saved because, "...the grace of God that bringeth salvation hath appeared to all men..." (Titus 2:11).
As Jesus plainly said that faith is a "work of God", so is repentance from sin a divinely appointed work required prior to forgiveness of sins, for Jesus said, "The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas," (Mt.12:41). Considering the Old Testament record of this event, the scripture says, And God saw their works, that they turned from their evil way..." (Jonah 3:10), therefore again, if man can be saved without any type of works, then he can be saved without repentance, which is another nefarious conclusion:
"...Suppose ye that these Galilaeans were sinners above all the Galilaeans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish" (Lk.13:2-5);
"And the times of this ignorance God winked at; but now commandeth all men every where to repent," (Acts 17:30);
"...Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem," (Lk.24:46-47);
"Repent ye therefore, and be converted, that your sins may be blotted out..." (Acts 3:19);
The conclusion based on the information revealed in the scriptures is that both faith and repentance are necessary prior to remission of sins, and when man capitulates to these divine commands, that constitutes working the works of God, and I think few would contest this conclusion, so why then is there such an abject denial of the suggestion that baptism, like faith and repentance, is also a work of God? I propose that it was originally due to satan's understanding of the fact that scriptural baptism is the only mechanism specifically stated in scripture which consummates the penitent's obedience by putting him into Christ:
"But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," (2 Cor.4:3-4);
Satan had no great difficulty understanding that in the Apostolic age, there was but one baptism, and the baptism of a convert by that very act constituted him a member of the church, because baptism was the door into the church, and it is my undying proclamation that he is the one who put it into the heart of man that "now, it is different!" Jesus plainly said that when the word of God is sown in the heart of man, "...then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved," (Lk.8:12). It is the influence of satan which incessantly cloaks the fact that the apostle's doctrine specifically excludes baptism from the class of meritorious works. Recall that Jesus told Nicodemus, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," (Jn.3:5):
All scholars agree that the word "water" in John 3:5 refers to baptism. According to William Wall, a reliable ecclesiastical historian of the Church of England, all writers from the time of Christ to the days of John Calvin said "born of water" meant baptism. Notice his words: "There is not one Christian writer of any antiquity in any language but what understands it of baptism. And if it be not so understood it is difficult to give an account how a person is born of water, any more than of wood. . . . All the ancient Christians (without the exception of one man) do understand that rule of our Saviour, (John 3:5) 'VERILY, VERILY, I SAY UNTO THEE, EXCEPT A MAN BE BORN OF WATER AND OF THE SPIRIT, HE CANNOT ENTER INTO THE KINGDOM OF GOD,' of baptism...... I believe Calvin was the first that ever denied this place to mean baptism. He gave another interpretation, which he confesses to be new," [Now, it is different] (Wall, History of Infant Baptism, Vol. 1, pp. 92, 443; emphasis added RNR).
"But after that the kindness and love of God our Saviour toward man appeared, Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life," (Titus 3:4-7).
Notice in this context of Titus that we are not saved by works of righteousness which we have devised and executed on our own; however, the method by which we are saved is through "the washing of regeneration" which accords perfectly with what Jesus told Nicodemus regarding being born of water and of the spirit.
The term "washing" here is designated by Thayer as being "used in the New Testament of baptism," (page 382);
The term "regeneration" is defined as, "new birth, reproduction, renewal, re-creation, regeneration, hence, moral renovation, regeneration, the production of a new life consecrated to God, a radical change of the mind for the better, effected in baptism," (Thayer, page 474);
"The reference here seems to be to the baptismal bath (immersion) of water" (Baptist Scholar, A.T. Robertson);
"Λουτρόν washing is properly laver. Note the article, the laver, as something well known. There is no satisfactory evidence for the meaning washing. The allusion is to baptism." (Vincent on "washing of water" in Eph.5:26);
"It does not mean the act of bathing, but the bath, the laver...The phrase laver of regeneration distinctly refers to baptism, in connection with which and through which as a medium regeneration is conceived as taking place," (Vincent).
This is in perfect harmony with the apostle Peter when he said, "...when once the longsuffering 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," (1 Pet.3:20-21).
The contention that this baptism of the New Testament is meritorious works is further confuted through an unbiased consideration of what Paul said to the Colossians:
"In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh by the circumcision of Christ: Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses," (Col.2:11-13).
Man is completely passive in baptism, further showing that this is not a work of man, for he submits thereunto because his faith in Christ as the Son of God has motivated him to be obedient. Furthermore, Paul specifies in this text that rather than baptism being a work of man, it is in fact GOD Who is at work in baptism, and it is man's faith in the "effectual working" of God Who circumcises (cuts loose) man of his sins, i.e., the putting off of the body of the sins of the flesh. The term translated operation is rendered: "...the working of his mighty power," (Eph.1:19); "...according to the gift of the grace of God given unto me by the effectual working of his power," (Eph.3:7). It is in stark opposition to the New Testament teaching and the apostles' doctrine for anyone to argue that baptism is not essential to salvation based on the flawed reasoning that it is a work of man.
"No"! There is some lack of clarity, to me, as to whether the practice of infant 'baptism' initiated this doctrine of baptismal regeneration, or was the cause of it. One of the first to enunciate this doctrine was Cyprian (c. 200-258), while the practice of infant 'baptism' (though sprinkling a few drops of water on the forehead is not "baptism") is spoken of only slightly earlier. Many doctrines are, and have been, born out of, and established upon, what the Bible does not say, and this certainly is true regarding the subject of christening infants. It is not the intent of this article to delve into the flaws of that practice, other than the possible connection to the doctrine of baptismal regeneration, which seems to have perpetuated it.
Satan, and his successive ministers (2 Cor:11:13-15)are the masters of disguise and deceit, have the unparalleled ability to devise a false doctrine with an astonishing resemblance to the truth; such is the exemplary predicament with doctrine of baptismal regeneration. The similarities create a remarkable opportunity for defamation of the truth regarding the inseparable connection of faith, repentance, baptism and re-birth which cripples the unskilled reader with confusion. Let's allow the scriptures to resolve the chaos created by this deception.
The scriptures are patently clear that the baptism of the Great Commission given by Christ to His apostles was water baptism, for the charge they received directed them to, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Mt.28:19), and the only baptism they could administer was in water, a fact disproving the theory that Holy Ghost baptism is what remits sins. (For a study on the baptism of the Holy Ghost, click here)
"And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing," (Acts 8:36-39);
" Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord," (Acts 10:47-48).
The scriptures clearly teach that water baptism is only one of several commands required to receive the forgiveness of sins; however, they do not support the doctrine of baptismal regeneration which basically is the idea that there is some mystical regenerative power in the water itself. Paul said, "For whatsoever things were written aforetime were written for our learning..." (Rom.15:4), therefore it is wise to examine its contents regarding this principle.
We read of Naaman the leper in 2 Kings 5:1-14 who was told by Elijah to dip seven times in the Jordan River to cleanse his leprosy. He refused at first, but eventually obeyed and, "...his flesh came again like unto the flesh of a little child, and he was clean;" however, there was no meritorious power in the muddy waters of the Jordan river. Naaman was healed because he did exactly what God commanded him to do, in exactly the way God commanded him to do it.
Again, we read an account of God sending fiery serpents among the children of Israel to punish them for their unrighteousness, (Num.21:1-9). God told Moses to make a serpent of brass and put it upon a pole in the midst of the camp and those who wished to repent were given the opportunity to look upon the serpent and be spared from death; however, there were no mystical meritorious powers in the materials of the serpent. The Israelites were spared because they did exactly what God commanded them to do, in exactly the way God commanded them to do it.
We find this same principle illustrated in John's record of the gospel when Jesus made clay of spittle and anointed the eyes of a blind man and told him to go wash in the pool of Siloam (Jn.9:1-7). The man went and washed his eyes and was healed. Was there any meritorious powers in the waters? No! Were there any medicinal properties in the waters? No! It was this man's obedient faith which restored his eyesight, because he did exactly what Jesus commanded him to do, in exactly the way Jesus commanded him to do it. What if this man had reasoned within himself: if I wash in Siloam, some may accuse me of trusting in the water to be healed, while others may suggest that I am attempting to perform some kind of "work" in order to "merit" the regaining of my eyesight; therefore I think I will simply "have faith in" Christ, but I will not wash in the pool of Siloam. Would the man have been healed??
Consider the requirements God gave Noah in building the ark; God specified: 1) the material; 2) the length; 3) the width; 4) the height; 5) the number of floors; 6) one door; 7) one window; 8) the distance above the window; 9) pitch it inside and out; 10) make rooms inside it; 11) "who" was to brought into the ark; 12) the number of clean animals; 13) the number of unclean animals; 14) the number of birds; 15) and the food. When we consider all of these specific requirements God commanded of Noah, which had to be complied with prior to his deliverance, does anyone ever suggest that any of these requirements was not essential because there was some mystical saving power in the type of lumber God specified, or because Noah's physical actions in constructing the ark was meritorious works? I haven't heard such an argument! I suggest that all will agree that Noah and his family were saved by faith because they did exactly what God commanded them to do, in exactly the way God commanded them to do it:
"Thus did Noah; according to all that God commanded him, so did he," (Gen.6:22);
"And Noah did according unto all that the LORD commanded him," (Gen.7:5);
"By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith," (Heb.11:7).
The unequivocal conclusion from the examples above is that when God specifies certain requirements, man's compliance to those commands is not because of some magical power in the elements involved in the command, or that man's physical actions constitute meritorious works; rather, it is man working the works of God when his faith motivates him to do exactly what God commanded him to do, in exactly the way God commanded him to do it. Peter referred to the account of Noah and his family being saved by water to illustrate the relationship of baptism to salvation:
"Which sometime were disobedient, when once the longsuffering 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," (1 Pet.3:20-21).
As in the construction of the ark, Noah was required to comply with all of God's commands, resulting in the saving of him and his family; likewise, man today must comply with the commands God has given in order to receive salvation. Salvation is offered to man because of God's grace, mercy and the sacrifice of His Son; that is God's side of the arrangement; man's side of the arrangement is an obedient faith which entails hearing the gospel, repenting of sin, confessing faith in Christ and being baptized for the remission of sins. Just as with Noah, Naaman, the children of Israel, and the blind man who washed in the pool of Siloam and came seeing, any one of God's commands left out is a failure of faith.
All arguments which negate baptism as being necessary to procure salvation are found to be fighting against God, for Peter, divinely inspired of the Holy Spirit, says unambiguously, "baptism doeth also now save us", so the burden on man is to rightly divide the scriptures in order to overcome satan's deception. Peter shows that as the water transported them from an environment filled with sin and debauchery, to a new life free from pollutions of the old world; so it is now that in baptism, the believer is conveyed from his old life in sin to arise and walk in a new life. Baptism is not a bath to cleanse the outward man of the sweat and debris accumulated in his daily labor; rather it is the baptismal bath of spiritual re-birth in which the conscience, i.e., the soul of man is cleansed of sin. Baptism is specified several times as the action which puts the penitent into Christ:
"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin," (Rom.6:3-7).
"For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ," (Gal.3:26-27).
The fundamentals of the gospel are Christ's: 1) death; 2) burial; 3) and resurrection:
"Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all that which I also received, how that Christ (1)died for our sins according to the scriptures; And that he was (2)buried, and that he (3)rose again the third day according to the scriptures,"(1 Cor.15:1-4).
Baptism is the typification of the (1)death, (2)burial and (3)resurrection of Christ; notice again the words of Paul:
"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his (1)death? Therefore we are (2)buried with him by baptism into (1)death: that like as Christ was (3)raised up from the (1)dead by the glory of the Father, even so we also should walk in (3)newness of life. For if we have been (2)planted together in the likeness of his (1)death, we shall be also in the likeness of his (3)resurrection: Knowing this, that our old man is (1)crucified with him, that the body of sin might be (2)destroyed, that henceforth we should not serve sin. For he that is (1)dead is (3)freed from sin."
Paul also specifies in this place that one is baptized into the death of Christ, which is the only means stated in scripture of contacting the blood of Christ. Jesus shed His blood in His death:
"But one of the soldiers with a spear pierced his side, and forthwith came there out blood and water," (Jn.19:34).
Being baptized into His death is the only method revealed in the Bible of contacting His blood.
"And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord," (Acts 22:16);
"...Unto him that loved us, and washed us from our sins in his own blood," (Rev.1:5);
"The argument is that a burial implies death. Baptism is a burial, therefore its subject has died. As Christ died through sin, we die to sin; as the Crucified Christ was buried, we who have died to sin through the gospel are buried with him. As death and burial separate from the natural life, so death to sin and burial into Christ should completely sever our relation to sin," (B.W. Johnson).
In referring to the bread and fruit of the vine being a "sign" of the body and blood of Christ in the Lord's supper, the noted Baptist preacher C. K. Spurgeon said, "Through the sign my faith sees the thing signified. So in baptism there is no mysterious efficacy in the baptistry or in the water. We attach no reverence to the one or to the other, but we do see in the water and in the baptism such an assistance as brings home to our faith most manifestly our being buried with Christ, and our rising again in newness of life with him."
Though Mr. Spurgeon taught that baptism was and outward display of an inward salvation, yet he realized its connection with faith when he said, "Brethren, the baptism here meant is a baptism connected with faith, and to this baptism I will admit there is very much ascribed in Scripture. Into that question I am not going; but I do find some very remarkable passages in which baptism is spoken of very strongly. I find this—"Arise, and be baptized, and wash away thy sins, calling on the name of the Lord." I find as much as this elsewhere; I know that believer's baptism itself does not wash away sin, yet it is so the outward sign and emblem of it to the believer, that the thing visible may be described as the thing signified. . Just as our Saviour said—"This is my body," when it was not his body, but bread; yet, inasmuch as it represented his body, it was fair and right according to the usage of language to say, "Take, eat, this is my body." And so, inasmuch as baptism to the believer representeth the washing of sin—it may be called the washing of sin—not that it is so, but that it is to saved souls the outward symbol and representation of what is done by the power of the Holy Spirit, in the man who believes in Christ...What connection has this baptism with faith? I think it has just this, baptism is the avowal of faith." (emphasis his)
I speculate that Mr. Spurgeon's perception of baptism, though not completely aligned with the scriptures, was much more compatible with the apostles' doctrine than most of our contemporary religionists, for it seems that during his generation the line between faith and baptism was nearly transparent; however, the current assertions forge a separation between faith and baptism to the point of obscuring any connection at all! Mr. Spurgeon fought against the doctrine of baptismal regeneration exemplified in the Romish practice of infant baptism, whose clergy claimed that the act makes the infant a child of God. Spurgeon contended that, "...and he that believeth not shall be damned," means, "baptism without faith saves no one." Mr. Spurgeon, suggesting that the infant, incapable of believing in Christ, was not reborn, and would live life without repentance nor faith in Christ, said, "What a detestable farce is that which is transacted at the open grave, when 'a dear brother' who has died drunk is buried in a 'sure and certain hope of the resurrection of eternal life,' and the prayer that 'when we shall depart this life we may rest in Christ, as our hope is that this our brother doth.' Here is a regenerate brother, who having defiled the village by constant uncleanness and bestial drunkenness, died without a sign of repentance, and yet the professed minister of God solemnly accords him funeral rites which are denied to unbaptized innocents, and puts the reprobate into the earth in 'sure and certain hope of the resurrection to eternal life.'"
Is salvation procured through baptismal regeneration? Of course not; as we've seen, there are no mystical powers in the water itself or the baptistry: water just happens to be the vehicle God chose for the believer to be buried in to symbolize the death, burial, and resurrection of His Son; to contact the remitting power of His blood, and it is the synergy of an obedient faith in complying with all of the commands of God which accords deliverance from the realm of spiritual death; to be re-born, resurrected as a child of God, to walk in newness of life, all things having been made new, and enrolled in the kingdom of His dear Son.