We have already seen in the first paragraph of this chapter, that John taught that baptism was for the remission of sins. If we turn to the teachings of the apostles, we shall find that they also taught that baptism was for that purpose. In that memorable discourse which Peter preached at the commencement of the labor of the apostles, after the departure of the Master, when the people, convinced by the power of God which rested upon the apostles, that they were commissioned of God with a message to the world, cried out as with one voice—"Men and brethren, what shall we do?"—he replied: "Repent every one of you, and be baptized in the name of Jesus Christ, _for the remission of sins_."[H] Surely nothing in the way of simplicity, plainness or positiveness is left to be desired here. He who runs may read, and the wayfaring man though a fool, need not be in doubt in respect to the object of this ordinance.
[Footnote H: Acts ii: 38.]
Other passages in the New Testament, however, are in harmony with this. When Ananias, in obedience to the commandment from the Lord, went to the afflicted and humbled Paul to tell him what he ought to do, he commanded him to arise and be baptized, and wash away his sins.[I]
[Footnote I: Acts xxii: 16.]
Again it is said: "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 * * * 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."[J] In this passage also, as well as in those previously considered, stands the grand truth that, connected with baptism is the crucifixion of the old man of sin, the destruction of "the body of sin;" and that as Christ arose from the grave by the power of the Father, so those who in baptism have been buried with Christ should also rise from the watery grave to a newness of life. What, I ask, does all this mean, if it does not mean that through baptism it is ordained that men receive a remission of sins, and are made new men in Christ Jesus?
[Footnote J: Romans vi: 3-6.]
If we turn from the scriptures to the traditions of the early Christians, we shall find that their understanding of the subject is in harmony with the observations and deductions in the foregoing.
Justin Martyr, who wrote about the middle of the second century, in describing the customs observed in receiving new members into the Christian societies, says: "Those who believe and are persuaded that the things we teach and inculcate are true, and who profess ability thus to live, are directed to pray with fasting, and to ask of God the forgiveness of their former sins. * * * Then we conduct them to a place where there is water; and they are regenerated [baptized] in the manner in which we have been regenerated [baptized]; for they receive a washing with water in the name of the Father of all. * * * This washing is likewise called illumination; because the minds of those who have learned these things are enlightened." He then describes the manner in which the sacrament of the Lord's supper was administered; and thus concludes: "And this food is called by us the Eucharist, which it is unlawful for any one to partake of, unless he believes the things taught by us to be true, and has been washed [baptized] with the washing for the remission of sins in regeneration, and lives according to what Christ has taught."[K]
[Footnote K: Second Apology of Justin Martyr. Quoted in Murdock's Mosheim, 3d ed., vol. I., p. 137—note.]
Of baptism in the third century Dr. Mosheim says: "Baptism was publicly administered twice a year, to such candidates as had gone through a long preparation and trial; and none were present as spectators but such as had been themselves baptized. The effect of baptism was supposed to be the remission of sins."[L]