Recapitulation

Since Christian faith rests on, and Christian practice proceeds from, the testimony of God, and not from human reasoning; — I will, in this recapitulation, only bring up the evidence for one single proposition, assumed, supported, and illustrated in the preceding pages; that is the ninth proposition, as supported by apostolic testimony. We want to leave before the mind of the diligent reader the great importance attached to Christian immersion, as presented in the Gospels, the Acts, and the Epistles.

1. In the Gospels — it is called the forgiveness of sins. Matthew and Mark introduce the Messiah in person when giving the commission. Luke does not. Matthew presents Jesus saying, "Go, make disciples of all nations, immersing them into the name of the Father, the Son, and the Holy Spirit, teaching them to observe all that I have commanded you." This, of course, is for salvation. Mark presents him saying, "Go into all the world, proclaim the good news to all creation; and whoever believes and is immersed will be saved; but whoever does not believe will be condemned." Luke, however, does not introduce the Lord in person when giving the charge; but records it, in his own understanding, in the following words: — That "repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning at Jerusalem." No one, we presume, will question that Luke thus records the commission; — and, if so, then it is indisputable that since Luke neither mentions faith nor immersion, he substitutes for them the accepted meaning of both, when and where he wrote. Metonymically he places repentance, or rather reformation, for faith; and remission of sins, for immersion. In Luke's understanding and time, forgiveness of sins stood for immersion, and reformation for faith — the effect for the means or cause. The only reference to the commission found in John occurs in 20:21: "As the Father has sent me, so I send you: — whose sins you forgive are forgiven them; and whose sins you retain are retained." Here there is neither faith, repentance, nor baptism; but the object, remission of sins, is literally proposed. In the commission, salvation is attached by the Lord Jesus to faith and immersion into his name. Whoever believes and is immersed will be saved. Thus immersion is taught in the testimonies of Matthew, Mark, Luke, and John.

2. In the Acts of the Apostles — In Sermon 1, Peter says, "Repent and be immersed, every one of you, in the name of the Lord Jesus, for the remission of your sins, and you will receive the gift of the Holy Spirit." In Sermon 2, he says, "Repent and be converted, so that your sins may be wiped out; that times of refreshing may come from the presence of the Lord; and that he may send Jesus," etc. In the same discourse, he says, "God, having raised up his Son Jesus, has sent him to bless you, each one of you, by turning from your sins." In his 3rd Sermon, recorded in Acts 10:1-48, he says, "To him all the Prophets bear witness, that everyone who believes in him will receive remission of sins by his name." Paul at Antioch in Pisidia declares that through Jesus the remission of sins was proclaimed; and by him all who believe are justified from all things. Ananias commanded Paul to arise and be immersed, and to wash away his sins, calling on the name of the Lord. Thus it is spoken of in the Acts of the Apostles.

3. In the Epistles — The Romans are said to have been immersed into Christ Jesus — into his death; to have been buried with him, and consequently to have risen with him, and to walk in a new life. The Corinthians are said to have been washed, justified, and sanctified by the name of the Lord Jesus and by the Spirit of our God. The Galatians "were immersed into Christ, and put him on." The Ephesians were joined to Christ by immersion, as brides were washed in preparation for their weddings. The assembly of disciples, called the congregation of the Lord, making up the bride of Christ, were said to be cleansed by the bath of water and the word. The Colossians were buried with Christ, raised with him, and are said to have been forgiven all trespasses when they were raised with him, where their resurrection with Jesus and their having all sins forgiven are connected. All the saints are said to be saved by immersion, or, "the washing of regeneration and the renewing of the Holy Spirit." The believing Jews had their hearts sprinkled from an evil conscience, and their bodies washed with clean water, or water that made them clean. Peter taught all the saints in Pontus, Galatia, Cappadocia, Asia, and Bithynia that the water of baptism saved them, as the water of the flood saved Noah in the ark; and that in immersion a person was purified from all former sins. And John the Apostle represents the saved as having "washed their robes and made them white in the blood of the Lamb," and all the baptized little children as "having their sins forgiven." Such are the evidences found in the Epistles. How numerous! How clear! And how unequivocal! Are we not, then, justified in saying, Except a person be born again of water and the Spirit, he cannot enter the Kingdom of God? And that all who, believing, are immersed for the remission of their sins, have the remission of their sins in and through immersion?