Purpose of Baptism

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I have found the thread on the necessity of baptism rather
interesting. Several years ago I wrote a paper which was presented at
the Oneness Symposium. The basic question which must be answered is
Can a person be saved without the remission of sins? Can a person
have his sins remitted without baptism? The following is an portion
from the paper. If anyone wants a copy send me a reply via email and
I will send you the entire paper. I attempted to send Bro Henry Bunch
a copy of info he requested earlier but the entire thing was
returned. In this case I did a reply to author but it came back.

   
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BAPTISM FOR THE REMISSION OF SINS

Some trinitarian writers recognize that the early church baptized for
the remission of sins. The historian Harnack stated, "It was the
general conviction that baptism effectually canceled all past sins of
the baptized person, apart altogether from the degree of moral
sensitiveness on his own part; he rose from his immersion a perfectly
pure and perfectly holy man."3 Beasley-Murray says, "Cleansing is the
primary meaning of baptism in all religious groups that have
practiced it; but when baptism is administered in the name of the
Lord who died and rose for the 'blotting out' of sins (Acts 3:19),
this aspect of its significance is immeasurably strengthened."4 

More direct evidence from the early church supports the statements of
other authors.

We do not believe that the Epistle of Barnabas was written by
Barnabas. It is accepted as having been written at a very early date,
sometimes in the first two decades of the second century. It is not
the authenticity of its author which is of interest but rather the
allusion to baptism for the remission of sins. This reference is
found in the Eleventh Chapter of the Epistle. The reference to water
is clearly a reference to water baptism. "We go down into the water
full of sins and pollutions, but come up out again bringing forth
fruit, having in our heart and fear and hope which are in Jesus by
the Spirit."5

Other writers of the period also speak of water baptism for the
remission of sins. Thus, we find in the writings of Hermas: "There is
no other repentance than this, that we go down into the water and
receive the forgiveness of past sins."6 Here the reference is direct.
Forgiveness of sins is associated with water baptism. Louis Berkhof
says of Irenaeus that he "emphasizes the necessity of faith as a
prerequisite for baptism" and that "by baptism man is regenerated;
his sins are washed away and a new life is born within him."7

Other authors of the second century agree with Hermas and the Epistle
of Barnabas. Theophilus, who was bishop of Antioch in the second
century, addressed a letter to one Autolycus. In AD AUTOLYCUM,
Theophilus makes a direct reference to baptism for the remission of
sins. "Men receive remission of sins through the water and washing of
regeneration."8

One of the best known writers of the second century is Justin Martyr.
In Dialogue with Trypho the Jew, Justin writes to Trypho on the
subject of baptism. He explains to him that after repentance baptism
cleanses one of sins. "Through the washing of repentance and
knowledge of God, therefore, which was instituted for the sin of the
people of God, as Isaiah says, we have believed, and we make known
that the same baptism which he preached, and which is alone able to
cleanse those who repent, is the water of life."9

A number of the writings of Tertullian have survived. The majority of
his writing was in the first decades of the third century. During the
time of Tertullian we know that beliefs about baptism were undergoing
a significant change. The formula of baptism was changing into the
triparite formula of baptism in the name of the Father, Son, and Holy
Ghost which we now know. Church historian Harnack notes that views on
baptism were undergoing changes at the same time the trinitarian
doctrine was establishing itself. He states "...baptism was
essentially the act by which past sins were entirely canceled."10
Wolfred Cote, a historian of the nineteenth century, states:
"Tertullian...speaks strongly of the efficacy of baptism in procuring
the remission of sins..."11 

Another important writer of the early church was Origen. He lived in
Egypt and spoke on the subject of water baptism. In his commentary on
the Gospel of John, he states "The washing of water is the symbol of
the purification of the soul cleansed of all impurity of sin."12

In the writings of Cyril of Jerusalem, we also find a reference to
water baptism. Cyril indicates that it is the time when the inner
soul is cleansed. "You are about to descend into the baptistery in
order to be plunged in water, (Catech. iii.).....For he who is
plunged in water is surrounded on all sides by water; thus the
Apostles were baptized in the Holy Ghost, but with this difference,
however, that whilst the water can reach only the outer surface of
the body, the Holy Spirit cleanses in a mysterious manner the inner
soul! (Catech. xvii.)."13

Augustine is perhaps the most prolific Christian writer until modern
times. He is, in any event, the most respected by theologians and
most quoted by them. Augustine did much to shape thinking and has
left an indelible mark on trinitarian doctrine. He saw in baptism the
remission of sins. It was this view which led him to advocate infant
baptism so that "original sin" would be remitted. Thus, in the event
of early death the child would go to heaven. Augustine gave several
sermons on the subject of baptism. In one he said, "They who are
baptized and forthwith depart out of this life, come up (from the
font) without any debt; without any debt they leave the world (56th
Serm. on Matt. vi., Lord's Prayer)."14 On another occasion he said,
"See, you are on the point of being baptized; then all your sins will
be blotted out, none whatever will remain. Whatever evil you have
ever done, in deed, or word, or desire, or thought, all will be
blotted out (Serm. lvii. 8)."15  We also find him saying at an even
later date, "By the grace of baptism and the bath of regeneration,
both the guilt itself wherewith thou wast born has been done away,
and all thy past acts of consent to evil lust, in whatsoever deed,
whether of impurity, or violence, in whatsoever evil thought, in
whatsoever evil word, all have been effaced in that font, wherein
thou didst a slave, whence thou camest out free (152nd Sermon)."16

Even as late as the Reformation, the basic purpose of baptism was for
the remission of sins. This can be seen from the writings of Martin
Luther. He writes in SMALL CATECHISM, "What gifts or benefits does
Baptism bestow?"  He then answers, "It effects forgiveness of
sins....the forgiveness takes place through God's covenant....As we
have once obtained forgiveness of sins in Baptism, so forgiveness
remains day by day as long as we live."  This early belief of
Luther's closely parallels that of the United Pentecostal Church. He
wrote that the blood of Christ was applied at baptism. "Through
Baptism he is bathed in the blood of Christ and is cleansed from
sins....Holy Baptism has been purchased for us by the same blood
which Christ shed for us and with which He paid for our sin. This
blood, with its merit and power, He has deposited in Baptism so that
men attain it there. For the person who is receiving Baptism in faith
is in effect actually being visibly washed with the blood of Christ
and cleansed from sins."17

Henry Burrage in his research on the Reformation period has noted
that Hubmaier in 1527 wrote: "Do you desire upon this faith and duty
to be baptized in water, according to the institution of Christ, and
be thus incorporated and inscribed in the external Christian church
for the remission of your sins?"18

Baptism for the remission of sins did not end with the reformation.
The belief continued into the eighteenth century. Jack W. Cottrell
tells us that the "Scotch Baptists, who practiced adult baptism by
immersion for remission of sins, owe their origin primarily to
Archibald McLean (1733-1812), a Scottish highlander, who was brought
up in the Church of Scotland (Presbyterian Church)."19

Roderick Chustnut discovered that even as late as the early
nineteenth century there were still who those believed that baptism
as stated in Acts 2:38 did wash away sins. He quotes Stone as saying,
"Baptism saves us and washes away our sins, in the same manner that
the waters of Jordan washed away Naaman's leprosy....None are so
ignorant as to think that the literal water washed away his leprosy;
but rather it was Naaman's obedience to the divine order. So in
baptism, none are so ignorant as to imagine that water washes away
sins or saves; but it is the grace of God through the obedience to
His ordinance."20

Michael Green who did research into baptism for the remission of sins
said of Stone: "At times, at the great meeting at Concord, Kentucky,
Stone had labored with a group of penitent mourners before the stand
with none of them being comforted. When he thought what could be the
cause, he thought of Peter's words on Pentecost as recorded in Acts
2:38. If Peter were present, thought Stone, he would address these
mourners in the same words. He arose and addressed them in the same
language and 'urged them to comply.' The year this occurred was 1807.
In 1826 B. F. Hall after reading the Campbell-MacCalla debate became
convinced that baptism for the remission of sins was necessary for
salvation."21  James E. Matthews wrote three articles in which he
demonstrated that Acts 2:38 was the plan given by inspiration of God
and thus it should be practiced.

Even as late as the latter part of the nineteenth century we find
Wolfred Cote writing: "In obedience to the Divine Command, the
apostles required of all who received baptism a confession of faith
in Christ. The language of Peter, on the day of Pentecost to the Jews
and Gentiles at Jerusalem, was this: 'Repent, and be baptized every
one of you in the name of Jesus Christ for the remission of sins.'
'They that gladly received the word were baptized" to the number of
three thousand (Acts 2). When the Holy Ghost fell on all who heard
his preaching in the house of Cornelius, Peter said: 'Can any man
forbid water, that these should not be baptized, which have received
the Holy Ghost as well as we?' (Acts 10:47). When the eunuch
requested to be baptized by Philip, his answer was: 'If thou
believest with all thine heart, thou mayest' (Acts 8:37). Thus was
fully established Christian baptism, which implied, not only
repentance and the washing away of sins, but also faith in a risen
Saviour and allegiance to Him."22

The above sampling is by no means exhaustive. It is, however,
sufficient to show that the prevailing view was that sins are
remitted at baptism.