John Mark Hicks Recovery Gospel Alexander Campbell Baptism

John Mark Hicks on  THE RECOVERY OF THE ANCIENT GOSPEL: ALEXANDER CAMPBELL AND THE DESIGN OF BAPTISM

This declaration I make, not upon the authority of any retailer of historical scraps. Alexander Campbell
John Mark Hicks representing Lipscomb University promotes the "Nashville view" of the Restoration Movement as trinitarian, twisting baptism, the direct operation of the Holy Spirit (person, people) and everything which has been the so-called traditional views of the non-instrumental churches of Christ.  The gospel or good news includes the actual remission of sins and what Alexander Campbell and Walter Scott rightly calls A holy spirit which one is given only after obeying the work of Jesus by being baptized.

Peter says that baptism is a REQUEST for A good conscience, consciousness or A co-perception of the Word of God. Why should a Doctor of the Law deny that a person needs to ASK in order to be added to the School (only) of Christ (only) in the Prophets and Apostles.

 
Doctors of the Law "take away the key to knowledge" says Jesus, and the best way is to try to "private interpret" what God or man has already "further expounding."  Being anxious to get something in print for what is called The Progressive Church of Christ" it is easy to find one's dogma smack in the middle of the Word of God or Alexander Campbell.  Never being totally certain since proof texts are not in order or context, the urge is to post some of the "original" stuff and let people do their own discipleship.  To that end I have posted some of the REAL debate with Walker as well as identical statements in other writings for comparison.  Before falling for the idea that anyone ever said that baptism was just an emblem of what the Holy Spirit had already accomplished, we need to note several things including the fact that Campbell said that what God the Father and Son did before our obedience is done through the Word of Christ which He said IS Spirit (mind) and Life.

Christ defined the washing or baptism in Isaiah and Malachi and consistent with Mark 16 defines faith as "complying with what you believe."  "Believeth not" is the Greek Apistos which says "I don't have to comply."  All of Scripture demands obedience by being baptism and those who deny that or minimize that are Apistos meaning "treacherous."  Alexander Campbell, being Calvin and most historical writers literate, always understood that no one denied that Baptism meant Regeneration. Campbell's problem was coming out of infant sprinkling and the urge to teach "baptism FOR the remission of sins" which he knew very well would call forth all of the hostility of the sects which denied the teachings of their own founders.

Obeying the Gospel IS obeying a FORM or tupos which means "a pattern intended to be imitated." Only those who imitated that pattern were THEN free from sin (Romans 6).

Bobby Valentine repeats the message: to make it clear that John Mark Hicks is leading the simple minds into error we quote:
"Hence "THE RENEWING OF THE HOLY SPIRIT," is a phrase that denotes the influence of the Holy Spirit, exerted on the whole soul of man; and implies a death unto sin, and a new life unto righteousness . . .
        Which leads the subject on his gracious work to submit to 'be buried with Christ' . . . The outward rite [i.e. baptism], then must bear an analogy to the doctrine exhibited in and by it. Hence immersion in water is a beautiful and striking representation of our faith in the death and burial of Christ"
[5].

False: This "outward rite," according to Campbell in 1820, is a "representation" of a reality that has already been accomplished by the Holy Spirit. 
Bobby Valentine

Baptism is the ANTI-tupos of the acts of Jesus. We obey that form of doctrine and are then free from sin or in the words of Peter repeating Acts 2:38

1Pet. 3:21 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 [request FOR] a good conscience toward God,) by the resurrection of Jesus Christ:

A good conscience or consciousness is A co-perception or A holy spirit so that as disciples of the Word (only) we can read BLACK text on BROWN paper (2 Corinthians 3)
Strange: from Bible 101a we have Paul saying that we are not FREE FROM SIN until we have obeyed that form or "pattern capable of being imitated..

--D O C T R I N E S   O F   R E D E M P T I O N Campbell affirmed:
The Truth: Neither the volume of creation, nor that of God's providence, is sufficient to remove from the natural man these misconceptions, and the consequent alienation of heart... . A third volume, explanatory of both, and replete also with supernatural developments, is wanting, to furnish the most diligent student of nature and providence, with the means of learning the true and full character of him against whom we have rebelled.

That volume is the Bible. Holy Prophets and Apostles spake as they were moved by the Spirit OF (preposition) Knowledge and Revelation. Its records, its history, its prophecy, its precepts, its laws, its ordinances, and its examples, all develop and reveal God to man, and man to himself.

That certain things, parts of this great process, may be well understood, certain terms which we are wont to use to represent them, must be well defined, and accurately apprehended. These terms are Fact, Testimony, Faith, Repentance, Reformation, Bath of Regeneration, New Birth, Renewing of the Holy Spirit, Newness of Life.

"All things are of God" in the regeneration of man, is our motto; because our Apostle affirmed this as a cardinal truth. He is the author of the facts and of the testimony which declares them; and, being the author of these, he is the author of all the effects produced by these facts. The Christian is a new creation, of which God is the Creator. The change of heart and of character, which constitutes moral regeneration, is the legitimate impression of the facts or things which God has wrought. The facts constitute the moral seal which stamps the image of God upon man. In the natural order, we must place them first, and, therefore, we must first define the term.

No one could have accidentially missed the fact that renewing of the holy spirit (OUR spirit made into A holy spirit says Campbell and Scott and recorded history.

Before we plow through the statements, be aware that Alexander Campbell never said or believed that a personal Holy Spirit works on the sinner to instill faith which saves them while baptism just assures them.

"IN shunning one extreme, we are wont to run into the contrary. The Papists in former times made the mere act of immersion or of sprinkling, irrespective of the sentiments, faith, or feelings, of the subject, wash away all sins. They used the name of the "Father, Son, and Holy Ghost," or of "the Trinity," as they termed it, just as conjurors use the words of a charm.

Infidels and skeptics in general, as well as some weak minded christians, object to this doctrine because it is not complex or mysterious enough. It is too easy, too cheap, too simple to have such immense advantages attached thereto. What! say they, is a man to put on Christ, to be born again, to begin a new life, to rise with Christ to a heavenly inheritance, to have all his sins remitted, to receive the Holy Spirit, to be filled with joy and peace, through the mere act of a believing immersion in water into the name of the Father, Son and Holy Spirit. I say yea--most assuredly; and request the weak christian who objects to all this goodness and mercy, obtained so easily, so simply, so cheaply, to consider that it is just "thus and so," that God has always dealt with man in things natural and supernatural. Does not a man enjoy life itself and all its thousand joys, by the simple, cheap, and easy method of breathing atmospheric air? and is not this done with so much ease as never to interfere with eating, talking, sleeping, &c.? What so common and so accessible as the oxygen, which is the pabula vitæ, the very food of animal life 
        You weak christians [Stoneites], who object to the import of immersion as here taught, remind me of Naaman, the Syrian, who you know was a leper. When told to dip in Jordan seven times and he should be healed of his leprosy, he replied as you--"Are not any of the streams of Damascus or of Egypt as good as the waters of Jordan?" Yes, says his servant, if the Lord had required you to do some great thing, would you not have done it? But he has offered his cure too cheap. It is too easy, too simple. Go, Naaman, and try, but go in faith. He went, he dipped himself in Jordan, and came up from its waters sound and cleansed. The divine appointment and faith gave all this efficacy to the waters of Jordan. Why then should it be thought incredible that the divine appointment should give such efficacy to believing immersion?shew why the Holy Spirit is promised through immersion. -Ancient Gospel.--No. IV.  Immersion. Broaddus

Response to Paulinus: I see some systems tinctured with this principle, which disavow it, and I have felt a good measure of it in all these theories about the Holy Spirit's operations upon unconverted men. If you, brother Paulinus, discard the doctrine of irresistible so long combating and endeavoring to expose in my various essays on the work of the Holy Spirit in the salvation of men. I have contended that the Spirit of God has done something which renders unbelief and unregeneracy a sin in all men who have access to the Bible; independent of any thing to be done; and I have taught that it will do something for those, who, from what it has done, are immersed into the faith of the gospel.

Thus the Scriptures encourage all to activities. The whole world with whom this Spirit of God strives in the written word now as it once did in the mouths of the prophets and apostles, have no excuse for their infidelity or unregeneracy--and those who have put on the Lord Jesus are invited to abound in all the joys, consolations, and purifying influences of this Holy Spirit. Such is the operative system of supernatural truth--the scope of the practical principles of the Bible. -Campbell's Response MAY 5, 1828.
But I have not yet done with the subject. I must resume it in my next, and operations upon unbelievers, you are happily safe from the systems which I have been
B. The Debates of 1820 and 1823

John Mark Hicks says 1. The Campbell-Walker Debate[10] In the fall of 1819 Mr. John Birch, a Baptist minister, became rather successful in baptizing a number of people near the town of Mt. Pleasant, Ohio. To counteract his influence, the local Seceeder minister, Mr. John Walker, delivered a series of sermons in defense of infant baptism. Birch heard one of these lessons, and a lengthy correspondence began between the two. Walker issued a challenge to debate the issue with any Baptist minister. Birch sought the services of Alexander Campbell (who lived about 23 miles from Mt. Pleasant, Ohio). After three attempts, Birch finally persuaded Campbell to debate Walker.

The debate affords us an importance reference point in the development of Campbell's baptismal theology. It gives us an extended discussion from which to glean Campbell's view of the purpose or design of immersion. It is important, then, to give close attention to what Campbell has to say at this early stage of his developing career as a reformer.

We confess that Alexander Campbell did not hatch from the egg fully fledged.  However, this supposed
ignorance is often used to denounce Churches of Christ who defend Jesus who said that if you "believeth not" (Apistos or complieth not) you will be damned. Quoted from the Debate portion of the Campbell-Walker debate:
CWp.13
Baptism is an ordinance connected with the ministry of Jesus Christ,
        and in the commissiim given to the Apostles, Math, xxviii. at the close,
        it is connected with teaching and preaching. [not just figuratively]

In the fifth place: Baptism is emblematical of our death unto sin, our burial with Christ, and our resurrection with him unto newness of life— Rom. vi. 3, 4; Col. ii. 12

In the seventh place: Baptism differs from circumcision in the blessings it conveys —

circumcision conveyed no spiritual blessings — Baptism conveys no temporal, but [conveys] spiritual blessings —

         Baptism is connected with the promise of the remission of sins,
         and the gift of the holy spirit


He never says that baptism is just FIGURATIVELY used to represent SALVATION by faith only.

Reading closely, baptism is connected with something means baptism conveys what is promised.

In the fifth place: Baptism differs from circumcision in its emblematical import —

Baptism is emblematical [visible proof: stands for; archetype; model] of our death unto sin, our burial with Christ, and our resurrection with him unto newness of life — Rom. vi. 3,4; Col. ii. 12.

Well, no one ever said that anyone could SEE the literaly remission of sins or receiving A holy spirit. However, Campbell quotes scholars who say that the SEAL is baptism.  Christ graciously gave us baptism as the INSTRUMENTAL MEANS (request) for A good conscience.

Circumcision was a sign of the separation of the Jews from all the human family, and it was a style of the death or circumcision of Christ — Col. ii. 11.

Anyone can see that EMBLEMATICAL  is not JUST a SIGN.

CWp.17 Circumcision conveyed only temporal blessings to the Jews. It guaranteed that they should be a numerous and powerful people, that God would be their king, and that they would individually have an inheritance in the land of Canaan:
but Baptism promises the remission of sins, and the gift of the Holy Spirit; this did not circumcision.
        Mr. W. refers to Rom. iv. to shew that it was a sign and seal of spiritual blessings; but the apostle's object in that chapter was entirely different— his object was to shew that men are justified by faith without works.


If baptism PROMISES the remission of sins the sins were NOT remitted before baptism.  Is that simple.

CWp.18
But Baptism secures to all its proper subjects, the promise of all spiritual blessings
        from the moment they receive it.
This is another difference, and [ now call it the eighth difference betwixt circumcision and Baptism.


If baptism SECURES all of the spiritual blessings the spiritual blessings were NOT secured prior to baptism.  Was Campbell so ignorant that he could not read?
Romans 6:16 Know ye not, that to whom ye yield yourselves servants to obey,
        his servants ye are to whom ye obey; whether of sin unto death,
        or of obedience unto righteousness?
Romans 6:17 But God be thanked,
         that ye were the servants of sin,
        but ye have obeyed from the heart
        that form of doctrine which was delivered you.
Romans 6:18 Being then made free from sin, ye became the servants of righteousness.
tup-os VII. archetype, pattern, model, capable of exact repetition in numerous instances,
IX. prescribed form, model to be imitated,ēn hamartōsi tou patrikou t. tou epimeleos
2. general instruction,dontes tous t. toutous huper tēs holēs dioikēseōs, exepempon tous dekaPlb.21.24.9; general principle in law,t. estin kath' hon ekreina pollakisPRyl.75.8 (ii A. D.).
b. rule of life, religion, exetasteon potapō khrētai tupō ho nosōn (e. g. whether Jewish or Egyptian) Erot.Fr.33.
 CWp.91
Justin Martyr more than once uses the word regenerate for baptize: thus — "Then they are brought by us to some place where there is water, and they are regenerated according to the rite ofregener" ation, by which we ourselves were regenerated^ for then they are washed with water in the name of ih^ Fater and Lord of all tilings, and of our Saviour Jesus Christ, and of the Holy Spirit."

Chapter XIV.-Righteousness is Not Placed in Jewish Rites,
But in the Conversion of the Heart Given in Baptism
by Christ.
"By reason, therefore, of this laver of repentance and knowledge of God, which has been ordained on account of the transgression of God's people, as Isaiah cries,
we have believed, and testify that that very baptism which he announced is alone able to purify those who have repented; and this is the water of life.
But the cisterns which you have dug for yourselves are broken and profitless to you.
For what is the use of that baptism which cleanses the flesh and body alone?
Baptize the soul from wrath and from covetousness, from envy, and from hatred; and, lo! the body is pure.
For this is the symbolic significance of unleavened bread, that you do not commit the old deeds of wicked leaven.
But you have understood all things in a carnal sense, and you suppose it to be piety if you do such things, while your souls are filled with deceit, and, in short, with every wickedness.
Refuting Walker's use of Tertullian about infant baptism:
Tertullian, who flourished from the year 194 till 216 thus speaks of Infant Baptism: "Therefore the delay of Baptism is the more expedient, as it respects the condition and disposition as well as the age of every person to be baptized ; and this, moreover, holds especially in reference to little ones; for what occasion is there, except in cases of urgent necessity, that the sponsors be brought into danger, who are alike liable, through death, to fail in accomplishing their promises, and to be deceived by the evolution of some evil disposition . Our Lord indeed says, Do not hinder them from coming to me; but then let them come when they grow up — let them come when they are informed and understand, i. e. the nature and design of the ordinance ; when they are instructed, for what end they should come: let them be made Christians when they shall have become able to know Christ.

See what Alexander Campbell and others read during the debate.
CWp.99
Because Alexander Campbell was a scholar of church history and would have long ago researched church history about infant baptism, Alexander Campbell etal would have understood that baptism was FOR the remission of sin.
This declaration I make, not upon the authority of any retailer of historical scraps, as John P. Campbell, or even the great Mr. Robinson, so formidable to the Pedo-baptists, and the aforesaid Mr. Campbell, but upon a patient investigation of the only true sources of primitive antiquity ; the writings of the immediate succes-sors of the apostles — the Ecclesiastical History of Eusebius
Quoting Barnabas Chapter XI.-Baptism and the Cross Prefigured in the Old Testament.
"Let us now," says he, ''inquire whether the Lord took care to manifest any thi no: before hand, concerning water and the crossu Now for the former of these, it is written *to the people of Israel, how they shall not receive that Baptism which brings to forgiveness of sins, but shall institute another to themselves that cannot — for thus saith the prophet,

Further, what says He? "And there was a river flowing on the right, and from it arose beautiful trees; and whosoever shall eat of them shall live for ever." 160

This meaneth, 161 that
we
indeed descend into the water full of sins and defilement,
but
come up, bearing fruit in our heart,
having the fear [of God] and
trust in Jesus in our spirit.

"And whosoever shall eat of these shall live for ever," This meaneth: Whosoever, He declares, shall hear thee speaking, and believe, shall live for ever.

 CWp. 102 quoting the Shephard of Hermas

but when he receives that seal, he is freed from death and assigned unto life. Now that seal is the water of Baptism^ into which men go down under the obligation unto death, but come up appointed unto life. Wherefore, to those also was this seal preached, and they made use of it, that they might enter into the kingdom of God.'' He then asks the question, why those apostles and teachers, who are spiritually alive, went down with them into the waters of Baptism

21:7 But the others, which fall near the waters and yet cannot roll into the water, wouldest thou know who are they?
21:8 These are they that
heard the word, and would be baptized unto the name of the Lord.

Didache 9:5 And let none eat or drink of your Eucharist
........... but such as have been baptized into the name of the Lord,
........... for of a truth the Lord hath said concerning this,
........... Give not that which is holy unto dogs.

21:9 Then, when they call to their remembrance the purity of the truth, they change their minds, and go back again after their evil desires'.

Walker etal attempted to show that Baptism is the same as Circumcision under Abraham. However, Campbell speaks of the NEW BIRTH, Renewing of the Spirit (after baptism) and regeneration.  All of the things infant sprinklers claim including in ALL recorded history the remission of sins and regeneration.  The fact that Campbell prepared for future debates is taken by John Mark Hicks etal as PROOF that he did not fully understand it.  Campbell reconfirmed his views of baptism and ran them across Walter Scott and Thomas Campbell to make certain that he was prepeared.  Even if he did that does not change his views of baptism and CANNOT be used to convince well-read Church of Christ members that Campbell said that the HOLY SPIRIT did the direct operation which LED to baptism.  That is false and simply fits the agenda of the so-call Progressive Churches of Christ bloggers who need to get to work for those who pay them.

John Mark Hicks says Campbell responded that baptism could not have come in the room of circumcision because they both represent two different covenants. He denies that one single covenant lies behind both ordinances.
Circumcision "conveyed only temporal blessings to the Jews" (p. 17).
Circumcision was a sign and seal of the temporal promises of God to Abraham.

Baptism
, on the other hand, "promises the remission of sins, and the gift of the Holy Spirit"
which circumcision did not (p. 18).
Baptism is emblematical [
endorsement, stamp] of the spiritual blessings which derive from the new covenant,
       but circumcision belongs strictly to the old covenant.
       Since the new covenant says nothing about baptizing infants, there is no authority for it (p. 25).
John Calvin said that it was a sign but not JUST a sign.  Baptism is the outward proof that one is REQUESTING A good conscience or A holy spirit.  No one has their sins washed away until they "obey" the type of the work of Christ. Only AFTER one has obeyed are they THEN free from sin.  Valentine and Hicks assert that baptism is just a SIGN of what has already occured: they take a BATH after they are WASHED.

A check for a million dollars is an emblem.  However, the word emblem does not mean that it is just symbolic of what has already happened.  The check contains all of he authority of the writer in a short symbol: no one gets the million dollars until they have gone through the form of receive literal cash.
1 Pet. 3:21 The like figure (Antitupon or Antitype counterpart) whereunto
..........even baptism doth also now save us (not the putting away of the filth of the flesh,
..........but the answer of [Appeal FOR not PLEDGE] a good conscience toward God,)
..........by the resurrection of Jesus Christ:

Paul said the same thing for those baptized in the NAME of Jesus Christ and NOT into Paul.
But God be thanked, that ye were the servants of sin,
but ye have
obeyed from the heart that form (tupos a model for imitation) of doctrine
which was delivered you. Ro 6:17
............ But now being
............ made free from sin, and
............ become servants to God, ye
............ have your fruit unto holiness, and
............ the end everlasting life. Ro 6:22

The PATTERN capable of being imitated is an EXAMPLE for us to follow.

2 Thess 3:9 Not because we have not power,
but to make ourselves
an ensample unto you to follow us.

Anti (g473) an-tee'; a prim. particle; opposite, i.e. INSTEAD or because of (rarely in addition to): - for, in the room of. Often used in composition to denote contrast, requital, SUBSTITUTION, correspondence, etc.

  1. We are baptized by GRACE instead of having to build an Ark or drown
  2. We are baptized by GRACE instead of having to cross the Red Sea or be destroyed by FAITH ONLY when God said "Quit whining, lift up your arm and MOVE into the jaws of death.
  3. We are baptized by GRACE instead of having to be pinned on a stake and shed OUR blood.

When you have to EXPLAIN AWAY what the text MAKES CLEAR you may have exhausted God's Grace.

Tupos (g5179) too'-pos; from 5180; a die (as struck), i.e. (by impl.) a stamp or scar; by anal. a shape, i.e. a statue, (fig.) style or resemblance; spec. a sampler ("type"), i.e. a model (for imitation) or instance (for warning): - en- (ex-) ample, fashion, figure, form, manner, pattern, print.

Maybe YOU can be SAVED without the REMISSION OF SINS (connected only to baptism) but I DON'T THINK you can go into the Most Holy Place wearing DIRTY CLOTHES.  Paul says we are saved BY FAITH when we are BAPTIZED to be CLOTHED with Christ. Then we have A holy spirit translated into heaven WHEN we are added to the CHURCH which is AFTER we have been baptized.

To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all,
........... and to the Spirits of just men made perfect, Heb 12:23
Campbell-Walker debate [13] In the fifth place:
        Baptism different from circumcision in its emblematical import of our death unto sin, our burial with Christ,
        and our resurrection with him unto newness of life 3,4; Col. ii.    12.

Romans 6:16 Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey;
        whether of sin unto death, or of obedience unto righteousness?
Romans 6:17 But God be thanked,
        that ye were the servants of sin,
        but ye have obeyed from the heart that form of doctrine which was delivered you.
Romans 6:18 Being then made free from sin, ye became the servants of righteousness.
p. [136] I deny that Baptism has a respect to the blood of sprinkling,
        but that it denotes 
        the washing of regeneration,
        and renewing of the holy ghost,
        and is emblematical of the burial and resurrection of Chiist, and of our death and burial with him unto sin,
        and of our resurrection with him to a new life."   

Thus saith the apostle, Rom, vi. 4-6, " Buried with him by Baptism into death,
        that like [emblem, denotes] as Christ was raised from the dead, by the gloiy of the father,
        even so we also should walk in newness of life.
       For if we have been planted together, in the likeneLs of his death, we shall be also in the likeness of his resurrection."   

To the [137] sme effect speaks the apostle in his Epistle to the Colossians, ii. 12, and Peter in his 1st Epistle iii. 21.
        The like figure whereunto (viz. Noah's being saved in the rak)
        even Baptism doth now save us (not the putting c/ff of the filth of the fiesh,
        but the answer [request for] of a good conscience toward God)
        by the resurrection of Jesus Christ.
In all the apostolic expositions we have of the doctrinal import of Baptism, there is not one, that in the least favors Mr, Walker's representation of it.    But on the contrary its meaning is that we are dead and buried with Christ, and must rise with him, which is figuratively renewing of the Holy Ghost.'*
 

By "the bath of regeneration" is not meant the first, second, or third act;
        but the last act of regeneration which completes the whole,
       
and is, therefore, used to denote the new birth.
This is the reason why our Lord and his Apostles unite this act with water. Being born of water, in the Saviour's style, and the bath of regeneration, in the Apostles' style, in the judgment of all writers and critics of eminence, refer to one and the same act--viz.: Christian baptism. Hence it came to pass that all the ancients (as fully proved in our first Extra on Remission) used the word regeneration as synonymous in signification with immersion. In addition to the numerous quotations made in our Essay on Remission, from the creeds and liturgies of Protestant churches, we shall add another from the Common Prayer of the Church of England, showing unequivocally that the learned Doctors of that church used the words regeneration and baptism as synonymous. [456]

Colossians 1:12 Giving thanks unto the Father,
        which hath made us meet to be partakers of the inheritance of the saints in light:
Colossians 1:13 Who hath delivered us from the power of darkness,
        and hath translated us into the kingdom of his dear Son:
Acts 2:47 Praising God, and having favour with all the people.
        And the Lord added to the church daily
        such as should [were being] be saved.
Hebrews 11:5 By faith Enoch was translated that he should not see death;
        and was not found, because God had translated him:
        for before his translation he had this testimony, that he pleased God.
Hebrews 12:23 To the general assembly and church of the firstborn, [Christ]
        which are written in heaven, and to God the Judge of all,
        and to the spirits of just men made perfect,

Romans 12:2 And be not conformed to this world:
        but be ye transformed by the renewing of your mind,
        that ye may prove what is that good, and acceptable, and perfect, will of God.

Renewing is Anakainosis making new

    Let us draw near with a true HEARTin full assurance of faith,
            having OUR hearts sprinkled FROM an evil conscience,
            and OUR bodies washed with pure water. Heb.10:22

      Heb. 12:23 To the general assembly and church of the firstborn,
                which are written in heaven, and to God the Judge of all,
                and to the SPIRITS of just men made perfect

When OUR Spirit has been washed by Jesus Christ the His Spirit or Words will dwell in our sanctified spirit.  Otherwise, Romans 6 is just a flat lie.
Rom. 2:28 For he is not a Jew, which is one outwardly;
        neither is that circumcision, which is outward in the flesh:
Rom. 2:29 But he is a Jew, which is one inwardly;
        and circumcision is that
                of the heart,
                in the spirit,
        and not in the letter; whose praise is not of men, but of God.
Col. 2:9 For in him dwelleth all the fulness of the Godhead bodily.
Col. 2:10 And ye are complete in him, which is the head of all principality and power:
Col. 2:11 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:
Col. 2:12 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.

Titus 3:5 Not by works of righteousness which we have done,
        but according to his mercy he saved us,
        by the washing of regeneration, [batism]
        and renewing of the Holy Ghost; [OUR spirit made NEW]
In the seventh place: Baptism differs from circumcision in the blessings it conveys —
        circumcision conveyed no spiritual blessings —

Baptism conveys no temporal, but spiritual blessings —
         Baptism is connected with the promise of the remission of sins,
         and the gift of the holy spirit —
         and
renewing of the Holy Ghost; That is OUR unholy spirit becomes A holy spirit

NEITHER PAUL NOR CAMPBELL INVALIDATED CHRISTIAN BAPTISM BECAUSE ABRAHAM WAS NOT BAPTIZED!
Rom. 12:2 And be not conformed to this world:

but be ye transformed by the
renewing of your mind,

that ye may prove what is that good, and acceptable, and perfect, will of God.
Eph. 4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
Eph. 4:23 And be renewed in
the spirit of your mind;
Eph. 4:24 And that ye put on the new man,

which after God is created in righteousness and true holiness.
Titus 3:5 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 Spirit
   
To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the Spirits of just men made perfect, Heb 12:23
Washing is

Washing speaks exclusively of baptism: head over heels in water.  It points to nipto which would be used for CEREMONIAL washing.

 Loutron (g3067) loo-tron'; from 3068; a bath, i.e. (fig.) baptism: - washing
 Louo 3068.  louo, loo´-o; a primary verb; to bathe (the whole person;

      whereas 3538 means to wet a part only,  3538. nipto, nip´-to; to cleanse
      (especially the hands or the feet or the face); ceremonially, to perform ablution:

      and 4150 to wash, cleanse garments exclusively):  was

Regeneration
Paliggenisia
 A. rebirth, regeneration, of the world, paliggenesias hēgemones, of Noah and his sons, Id.2.144; “ anaktēsis kai p. tēs patridosJ. AJ11.3.9; renewal of a race, Corp.Herm.3.3; of persons, beginning of a new life,  transmigration, reincarnation of souls, Plu.2.998c; cf. metempsukhōsis fin.
II. in Roman Law, = restitutio natalium, Just.Nov.18.11.
III. in NT.,
        1. resurrection, Ev.Matt.19.28.
        2. regeneration by baptism, “dia loutrou paliggenesiasEp.Tit.3.5.

Renewing
is Anakainosis making new, renovation

Our UNholy spirit is now A HOLY SPIRIT.

Quoted by Campbell: 


Dr. James Macknight, formerly prolocutor or moderator of the Presbyterian church of Scotland, and translator of the Apostolic Epistles. One of his notes upon Titus 3:5, is in the following words:--"

Through the bath of regeneration." "Through baptism, called the bath of regeneration not because any change in nature" (but I would not say in the state) "of the baptized person is produced by baptism; but because it is an emblem of the purification of his soul from sin."  Emblem is the Charakotos branded, stamped of the internal

John Mark Hicks says  b. The Design of Baptism in the Debate. It is important to note that while, according to Campbell,
baptism promises spiritual blessings to its recipients,
it does so only "figuratively" or as a symbol (pp. 136-137).
For instance, the phrase from Titus 3:5 ("the renewing of the Holy Ghost")
is used "figuratively" with respect to baptism and not in reality (p. 137).

These terms are Fact, Testimony, Faith, Repentance, Reformation, Bath of Regeneration, New Birth, Renewing of the Holy Spirit, Newness of Life.

Again, the figure or type is something which must be obeyed BEFORE we are free from sin.

      "He has saved us," says the Apostle Paul,

"by the bath of regeneration AND  the renewing of the Holy Spirit, which he poured on us richly through Jesus Christ our Saviour;
that, being justified by his favor, [in the bath of regeneration,]
we might be made heirs according [459] the new life as the atmosphere is to our animal life in the kingdom of nature. But on this topic we have said so much in our "Extra Defended," that to it we must refer our readers who are still inquisitive on the subject.

All that is done in us before regeneration, God our Father effects by the word, or the gospel as dictated and confirmed by his Holy Spirit.

But after we are thus begotten and born by the Spirit of God--after our new birth, the Holy Spirit is shed on us richly through Jesus Christ our Saviour; of which the peace of mind, the love, the joy, and the hope of the regenerate is full proof; for these are amongst the fruits of that Holy Spirit of promise of which we speak. Thus commences [
THE NEW LIFE.]
John Mark Hicks says The "doctrinal import" of baptism is that it is "emblematical" [endorsement] of the gospel
        just like the Lord's Supper is a "representation" of the Lord's body and blood (pp. 136-137).

The Spirit was poured out JUST ONCE at Pentecost.  However, that does not affect our salvation.  Campbell etal says that we are then justified by his favor in the bath of regeneration: ALL that is done to us before baptism is the effects of the Word of God.
p. [136] I deny that Baptism has a respect to the blood of sprinkling,
        but that it denotes  [means]
                the washing of regeneration,
                and renewing of the holy ghost,

Baptism saves because we obey a form or type of the work of Jesus

        and is emblematical of the burial and resurrection of Christ,
                and of our death and burial with him unto sin,
                and of our resurrection with him to a new life."    

Thus saith the apostle, Rom, vi. 4-6, " Buried with him by Baptism into death, that like [emblem, denotes] as Christ was. Raised from the dead, by the gloiy of the father, even so we also should walk in newness of life.
Campbell DID NOT make baptism and the Lord's supper just figurative:
The TUPOS: THUS, the lord's day is commemorative of the day of Christ's resurrection—the Lord's Supper, of the breaking of his body, and the pouring out of his blood, to make atonement for the sins of many, and. to bring in a justifying righteousness, in behalf of the guilty.

The ordinance of Baptism, has respect to events subsequent to his death, namely, his burial and re- surrection

ANTI-TUPOS:I deny that Baptism has a respect to the blood of sprinkling,
        but that it denotes [means] " the Washing of regeneration, and renewing of the holy ghost,
       
TUPOS and is emblematical of the burial and resurrection of Christ,
        and of our death and burial with him unto sin, and of our resurrection with him to a new life."
        Thus saith the apostle, Rom, vi. 4-6, " buried with him by Baptism into death, that like as Clirist was raised from the tlead, by the gloiy of the father, even si we also should walk in newness of life. For if we have boon planted together, in the likeness of his death, we shall be also in the likeness of his resurrection." To the

137 ON BAPTISM

same effect speaks the apostle in his Epistle to the Colossians, ii. 12, and Peter in his 1st Epistle iii. 21. The like figure hereunto (viz. Noah's being saved in the ark) even Baptism doth  now save us
         External: (not the putting of of the filth of the fiesh,
        Reality: but the request for a good conscience toward God) by the resurrection of Jesus Christ.

External: Bapism doeth now save us [Emblem: What you can SEE]
Internal:  By renewing of OUR spirit and giving US A good conscience

1.Peter.SanctificationA.jpg

In all the apostolic expositions we have of the doctrinal import of Baptism, there is not one, that in the least favors Mr, W'd representation of it.

But on the contrary its meaning is,
        that we are dead and buried with Christ, and must rise with him,
        which is figuratively called *' the Renewal of the Holy Ghost.'*

Renewal of the Holy Ghost DEFINES our being RAISED with Him to walk a new life.

Campbell knew that Peter said.

1Peter 3:19 By which also he went and preached unto the spirits in prison;
1Peter 3:20 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.
1Peter 3:21 The like figure whereunto even baptism doth also now save us
        (not the putting away of the filth of the flesh,
        but the request for a good conscience toward God,) by the resurrection of Jesus Christ:
1Peter 3:22 Who is gone into heaven, and is on the right hand of God;
        angels and authorities and powers being made subject unto him.
EVEN IF CAMPBELL HAD NOT BEEN TWISTED INTO CONFORMING TO HICKS, WHY WOULD HICKS REPEAT WHAT WOULD BE FALSE TEACHINGS?
Romans 6:17 But God be thanked,
        that ye were the servants of sin,
        but ye have obeyed from the heart that form [EMBLEM] of doctrine which was delivered you.
Romans 6:18 Being then made free from sin,
        ye became the servants of righteousness.

[12] but baptism requires no carnal relation to Abraham, it requires simply faith in Christ as its sole prerequisite — " If thou believest with all thine heart thou mayest" — no faith was required as a sine qua non to circumcision — but the New Testament presents faith, as a sine qua non to Baptism ; Acts viii. 37. In the fourth place: Baptism differs from circumcision iu the character of its administration.
Acts 8:36 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?
Acts 8:37 And Philip said, If thou believest with all thine heart, thou mayest. A
        nd he answered and said, I believe that Jesus Christ is the Son of God.
Acts 8:38 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.
Acts 8:39 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. 
[13] In the fifth place: Baptism different from circumcision in its import--emblematical of our death unto sin, our burial with Christ, and our resurrection with him unto newness of life 3,4; Col. ii.    12.

In the seventh place: Baptism differs from circumcision in the blessings it conveys —
        circumcision conveyed no spiritual blessings —

Baptism conveys no temporal, but spiritual blessings —
         Baptism is connected with the promise of the remission of sins,
         and the gift of the holy spirit —

circumcision had the promise of Canaan's land, and a numerous family, as its peculiar blessings.  

Only those who have obeyed the type or "a pattern capable of being imitated" are we then FREE from sins.  The outward OBEDIENCE is seal or endorsement by God: Jesus was never called a son until he had fulfilled all righteousness or obeyed the prophecy of Christ and obeyed and was baptized. 

Scott says that we know that WE have A holy spirit when we exhibit the qualities of a REgenerated spirit.  Jesus said the Kingdom does not come (is not marked) with observation or religious rituals.  The Word of God is Spirit and Life because Jesus returned to the Father and received the promise (mission) as The Holy Spirit (1 John 2).

In Ephesians 4, for example, the CHARACTER is not marked until the elders remove all of the rhetorical, musical and theatrical performers. THEN. the synagogue can perform the ONE PIECE PATTERN of Teaching the Word (only) of Christ (only).  Worship as a theatrical performance is the MARK of the BEAST or Theiron meaning "A New style of music or drama).

In 2 Corinthians 3 the outward EMBLEM would be for the Jews to convert so that they could HEAR the Word being READ in the assembly or able to read BLACK text on
BROWN paper.
Quoted by Campbell: 

Dr. James Macknight, formerly prolocutor or moderator of the Presbyterian church of Scotland, and translator of the Apostolic Epistles. One of his notes upon Titus 3:5, is in the following words:--"

Through the bath of regeneration." "Through baptism, called the bath of regeneration not because any change in nature" (but I would not say in the state) "of the baptized person is produced by baptism; but because it is an emblem of the purification of his soul from sin."  Emblem is the Charakotos branded, stamped of the internal
kharag-ma kha^, atos, to, (kharassō)
3. metaph., mark, stamp, character,to tēs monados sēmantikon kh.Theol.Ar.6.
4. endorsement, inscription,
sēman-tikos mountains giving signs of the weather, indicative of mumps, significant symptoms,stamped document, brand on a camel,
kha^rassō  3. stamp, seal,
graphidessi . . kharaxa . . hieron logon
graphidessi
writing or scratching kharaxa

hieros
hira grammata hieroglyphics, Hdt.2.36; but hi. grammata of the Holy Scriptures, 2 Ep.Tim.3.15; “hi. bubloi
II. of divine things, holy, “hierois en dōmasi KirkēsOd.10.426; “hi. genos athanatōnHes.Th.21; lekhos, of Zeus, ib.57; dosis the gift of God, 

logos , ho, verbal noun of legō
Opposite  kata pathos, Arist.EN1169a5;
Opposite  to de alogon,
Plat. Tim. 51e For the one of them arises in us by teaching, the other by persuasion; and the one is always in company with true reasoning, whereas the other is irrational; and the one is immovable by persuasion, whereas the other is alterable by persuasion; and of the one we must assert that every man partakes, but of Reason only the gods and but a small class of men. This being so, we must agree that One Kind
Opposite epagōg-ē , ,
4. allurement, enticement,tais elpisi kai tais e.D.19.322.
b. incantation, spell, in pl., Pl.R.364c, Lg.933d; Hekatēs phaskōn epagōgēn gegonenai saying that Hecate had put it under a spell, Thphr.Char.16.7

7. leading away into captivity, captivity, LXX Is.14.17: generally, distress, misery, ib.Si.23.14 (pl.), cf. Hsch.
Opposite sophia , of the Telchines [Simon father of Judas] in music and singing, tekhnē kai s. h.Merc.483, cf. 511; in poetry, divination
He then quotes in proof, Acts 22:16 "Arise, and be immersed, and wash thee from thy sins."--Paul. He supports this view also from Ephesians 5:26, and John 3:5. "The bath of regeneration," is then according to this learned Paidobaptist, Christian immersion.
Our modern "great divines," even in America, have taught the same. Timothy Dwight, the greatest Rabbi of Presbyterians the New World has produced, says, vol. iv. pp. 300, 301, "to be born again, is precisely the same thing as to be born of water and the Spirit."--"To be born of water is to be baptized." And how uncharitable!--He adds,

  "He who understanding the nature and authority of this institution,
        refuses to be baptized,
        WILL NEVER ENTER INTO THE VISIBLE NOR INVISIBLE KINGDOM OF GOD."
                    Vol. iv. p. 302.
        So preached the President of Yale/

George Whitefield, writing on John 3:5, says, "Does not this verse urge the absolute necessity of water baptism? Yes, when it may be had. But how God will deal with persons unbaptized, we cannot tell." Vol. iv. p. 355.[cont. bottom p. 173] I say with him, we cannot tell with certainty. But I am of the opinion, that when a neglect proceeds from a simple mistake of sheer ignorance, and when there is no aversion, but a will to do everything the Lord commands,
       The Lord will admit into the everlasting kingdom those who by reason of this mistake never had the testimony of God assuring them of pardon or justification here, and consequently never did fully enjoy the salvation of God on earth.

        But I will say with the renowned President of Yale, that "he who, understanding the nature and authority of this institution, refuses to be baptized, will never enter the visible nor invisible kingdom of God." By the "visible and invisible kingdom," he means the kingdom of grace and glory. He adds on the same page, "He who persists in this act of rebellion against the authority of Christ, will never belong to his kingdom." Vol. iv. p. 302.

    John Wesley asserts, that by baptism we enter into covenant with God, an everlasting covenant, are admitted into the church, made members of Christ, made the children of God. By water as the means, the waters of baptism, we are regenerated or born again." [Preservative, pp. 146, 150.]
John Mark Hicks says   Campbell summarizes his viewpoint in this lengthy quotation (p. 138):

The REALITY of the death, burial and resurrection of Jesus is called the FORM or TUPOS:  a type is a pattern capable of being imitated.  The OUTWARD action of Baptism is assuredly NOT the same as being crucified for your own sins. ANTI is "instead of."  By obeying that FORM of teaching only then are we said to be FREE from sin.  Because sin is in the Mind or Spirit Peter assures that BAPTISM SAVES us by not by the outward washing of the flesh.  Rather, BAPTISM SAVES because that is the only even ordained by Jesus Christ where we REQUEST A  good conscience: in Acts 2 we name Jesus Christ in requesting that HE remit our sins AND give us A holy spirit.

No one could believe that the washing of the body does that but no one ever believed that baptism was JUST a sign of what John Mark Hicks affirms but Campbell denies being SAVED by faith before we OBEY that type.

137 ON BAPTISM

same effect speaks the apostle in his Epistle to the Colossians, ii. 12, and Peter in his 1st Epistle iii. 21. The like figure hereunto (viz. Noah's being saved in the ark) even Baptism doth now save us (not the putting of of the filth of the fiesh, but the answer [request for] of a good conscience toward God) by the resurrection of Jesus Christ. In all the apostolic expositions we have of the doctrinal import of Baptism, there is not one, that in the least favors Mr, W'd representation of it.

But on the contrary its meaning is,
        that we are dead and buried with Christ, and must rise with him,
        which is figuratively called *' the
        Renewal of the Holy Ghost.'*

138
When Baptism is spoken of, in relation to the influence off the Holy Spirit,
        it denotes the overwheming influence of that Almighty agent,
        in consequence of which, all the faculties of the human mind are imbued with it.
                Such always was the effect produced on the minds of those
                who had in the primitive age of Christianity, received the Baptism of the Holy Spirit.
THESE men left us a "memory" of what they heard face-to-face from Jesus Christ. Peter said that a FALSE TEACHER is one who private interprets or further expounds. That leaves US with the influence of the Spirit which Campbell NEVER says comes as a direct inflence: He knew that John Calvin said that the required supernatural operations of God was giving us THE SCRIPTURES and sending EVANGELISTS to preach it.
Hence '* the renewing of the Holy Spirit," is a phrase that denotes the influence of the Holy Spirit,    
        exerted on the whole soul of man ;
        and implied a death unto sin,
Preaching the gospel is the Spirit of Christ's influence.  People repent or not:
Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Romans 6:4 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.
and a new life unto righteousness.
Romans 6:5 For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection:
A PERSON CAN YIELD TO SIN OR TO LIFE:
Romans 6:16 Know ye not, that to whom ye yield yourselves servants to obey,
        his servants ye are to whom ye obey; whether of sin unto death,
        or of obedience unto righteousness?
Romans 6:17 But God be thanked, that ye were the servants of sin,
        but ye have obeyed from the heart that form of doctrine w
        hich was delivered you.
Romans 6:18 Being THEN made free from sin, ye became the servants of righteousness.
But the apostle illustrates this subject in the most clear and convincing manner,
        in those passages I have read from him.
[i.e., Romans 6:4-6; Colossians 2:12; 1 Peter 3:21, JMH].

Alexander Campbell and others understand that A holy spirit is OUR unholy spirit which has been cleansed by the blood of Jesus Christ and not His "spirit."

This is...understood by every attentive reader. The original phrase is hagiasmos pneumatos, and is found only in II. Thess. ii. 13; I. Pet. i. 2. In both places it appears to refer to the sanctification of the spirit of believers.   It is literally rendered "sanctification [or holiness] of spirit." There is no article in the original and no epithet that suggests the Holy Spirit in either passage. 

God has chosen men to salvation through (or by) holiness of spirit;
       
not through the holiness of his Spirit,
        but through the holiness of their spirit.

When Jesus prayed (John xvii.) for the sanctification or holiness of his disciples,
          it was through the truth: "Sanctify them through the truth;
          thy word is truth."

The belief of the truth is, therefore, by Paul associated with this holiness or sanctification of spirit.

The Spirit of God is frequently denominated in these days, "the Sanctifier." Let it be granted that it is the Spirit that sanctifies or sets apart men to God, still it must be argued from the Record that he sanctifies them only through the truth or gospel believed.
A sanctified unbeliever is inconceivable;
        and, as "without holiness [or sanctification of spirit] no man can see the Lord;
        so, without faith, there can be no holiness, and no action acceptable to God.

All persons sanctified to God to any high office or function, were anointed, and thus consecrated to his special service. So all Christians, being priests, 

        are anointed or sanctified by the Holy Spirit 
       [135] through the obedience of the truth,
        and sprinkling of the blood of Jesus,
        cleansing their consciences from dead works to serve the living God.
John Mark Hicks: It is important to note that Campbell explicitly argues that baptism is an emblem [endorsement] or sign of something that has already happened.

The Campbells never thought of a DIRECT operation of a Holy Spirit person: the work of Christ the Spirit has been left for us by the Words of Christ in the apostles and prophets.  The beginning is by hearing the Word: the process is never ended until after obedience in baptism

Hanna on T. Campbell Here he cites, propositions 1, 8, 9, 10, 11, 12, 5 and 3 in this order.Whereas, if instead of these perplexing and almost indissoluble difficulties, teachers and churches would proceed upon the divinely prescribed practice of the Apostles; namely,
        to preach the gospel as heaven might grant opportunity
         to every creature that had not yet professedly embraced it;
        and upon his being confessedly convinced and disposed to obey it,
        to baptize him into the name of the Father and of the Son and of the Holy Spirit,
        for the enjoyment of the promised salvation, as Peter did on the day of Pentecost,
and afterward carefully teach the baptized to observe all things taught by the Apostles as expressly recorded in the New Testament, they would in so, doing do everything as far as teaching is concerned, that God has intended to be done for the salvation of the world. And it is only by thus assuming and acting upon original ground, as we have, proposed, that ever the modern churches can be reduced to New Testament order, so as to, exhibit the divine costume of the apostolic churches. [180]
Baptism is the ANTI-type of the death, burial and resurrection of Jesus.  However, there is no remission of sins until we have OBEYED that form.

The endorsement first produces faith because we affirm Jesus. However, there is no remission of sins IN FACT (as opposed to in promise) until one has been baptized and received A personal holy spirit.
[140] Because I have taken this course which I recommend to you, I have been stigmatized with many opprobrious epithets. Sometimes as being very changeable. Although, I have to this day undevintingly pursued the same course, which I commenced nearly as soon as I was of age, and have now prosecuted it for almost ten years, viz. to teach, to believe, to practice nothing in religion, for which I cannot produce positive precept, or approved precedent, from the word of God. Assumirjg this principle, and pursuing it, made me a Baptist, and I continue to practice it unto this dny. Because I say that all Christianity is contained in the New Teslamcnt, as the Patriarchal and Jewish re-
[141]

He [PAUL] shews it to be a spiritual discovery of the import of the death and resurrection of Christ,
        that produces this change upon the mind
        and which leads the subject of his gracious work to submit to "be buried with Christ in Baptism"

This faith comes from hearing Paul as HE was guided by the Spirit of Christ into all truth. 

John Mark Hicks: The "renewing of the Holy Spirit" has already taken place and has led the subject of it to be baptized in order to signify or represent this work of the Spirit.

That's false and denies the power of the PREACHED GOSPEL:  Jesus said "My words are SPIRIT and LIFE" (John 6:63)

That is false and Campbell never said any such thing. If he did he would be a false teacher.
AGAIN, the work begins with hearing the Word of God and is completed when we are baptized so that we have A holy spirit or A good conscience.
What it has done, has given strength to the weak, life to the dead, and reclaimed enemies to God--what it will do, is to beget A holy spirit and temper, to fill with peace and joy and righteousness, those who believe.

I will not therefore, with the speculative philosopher,
        make what the Spirit of God has already done of none effect,
        to make way for something yet to be done.

Nor will I ascribe every thing to what the Spirit has done, in the inditing and confirming the testimony, to the exclusion of any influence upon the minds who, through faith, have been immersed for the remission of sins and this heavenly gift. Thus the Scriptures encourage all to activities. The whole world with whom this Spirit of God strives in the written word now as it once did in the mouths of the prophets and apostles, have no excuse for their infidelity or unregeneracy--and those who have put on the Lord Jesus are invited to abound in all the joys, consolations, and purifying influences of this Holy Spirit. Such is the operative system of supernatural truth--the scope of the practical principles of the Bible. Campbell's Response MAY 5, 1828.

Only by being baptized INTO Christ can anyone PUT ON or be clothed with Christ.
Galatians 3:25 But after that faith is come, we are no longer under a schoolmaster.
Galatians 3:26 For ye are all the children of God by faith in Christ Jesus.
And faith comes only by hearing
Galatians 3:27 For [what I mean is that] as many of you
        as have been baptized into Christ have put on Christ.
[27] quicumque enim in Christo baptizati estis Christum induistis

at enim Enim why because, for, for instance, namely, that is to say, I mean, in fact I. To corroborate a preceding assertion, yes indeed, yes truly, of a truth, to be sure, certainly, indeed: A. To prove or show the grounds of a preceding assertion
Galatians 3:28 There is neither Jew nor Greek, there is neither bond nor free,
        there is neither male nor female: for ye are all one in Christ Jesus.
Galatians 3:29 And if ye be Christ’s,
        then are ye Abraham’s seed, and heirs according to the promise.
John Mark Hicks: The outward rite is a "representation" of the thing itself which has already been accomplished by the work of the Spirit.
        The blessing of justification is given to the sinner before his baptism.
        and can be obtained without baptism. As Campbell said earlier in the debate (p. 56):

Campbel never said that and never believed that people are saved or regenerated or added to the church without baptism.  In the sense of justification or "ceremonial purity" the same thing can be said of pigs.  The Spirit (Jesus Christ) begins His work through the preached gospel: no one will ever even know about Jesus without the written word.
[p 56] The next passage from the New Testament, which Mr. W. brings in support of the cause he espouses, is the words of the Saviour spoken to the apostles, concerning their interference with some persons, who were bringing their children or infants to him to be blessed. This verse has been often pressed into the service of their cause: " Suffer little children to come unto me and forbid them not, for of such is the kingdom ef God.'* Unfortuaately, this was spoken before Christian Baptism was instituted. This difficulty is by the advocates of Infant Baptism, easily surmounted. Some of them view it as spoken in the ..spirit of prophecy ; and consequently easily apply it: others pay no attention to the circumstance, but explain it as if written after the institution of Christian Baptism

      -- Essays on the Work of the Holy Spirit in the  Salvation of Men.--No. VI. I need not, as if proving a point that required a specification of every item on record, be further tedious in showing the necessity and use of this miraculous evidence. It is, however, necessary to state, that the reading or hearing of these things now recorded, stands precisely in the same relation to faith, as the seeing of the apostles work the miracles, or the hearing them declare the truth.

The words they spake are as much the words of the Holy Ghost when in written characters as they were when existing in the form of sound.

And we have often shown that the miracles are recorded for the same reason they were wrought. And that the word written is as capable of producing faith as the word preached, is easily shown from the same Record--

Acts xvii. 11. 12. These noble-minded Thessalonians "received the word with all readiness of mind, and searched the scriptures daily whether these things were so;" therefore many of them believed. The truth to be believed is supernatural, and the evidence on which it is to be believed is of the same character.

So says the apostle, "Faith, (while it is the offspring of the Spirit,) comes by hearing, and hearing comes by the word of God." And to the same effect says Peter, "Love one another with a pure heart fervently, having been regenerated not of corruptible seed, but incorruptible, through the word of the living God, which remains forever. But the word of the Lord (not logos but rema) remains forever. Now this is that rema, or word, which by the gospel is preached to you." [Macknight's Translation.]
Campbell Walker [95] The testimony of Augustine, who flourished at the close of the 4th century, is in the following words : " And as the thief, who, by necessity, went without Baptism, was saved, because by his piety he had it spiritually ; so where Baptism is had, though the party by necessity go withoui that (faith) which the thief had, yet he is saved. Which the whole body of the church holds as delivered to them in the case of little infants baptized, who certainly cannot yet believe with tlie heart unto righteousness, or confess with the mouth unto salvation.

Of course, the thief did not ask to be saved.

No one believes that a child is LOST without baptism but the subject is INFANTS.

We are justifed by faith before baptism. But, being justified means that we are ceremonially qualified to be baptized contrary to the demand of the Jews.  Pigs are also purifiied by THE FAITH of Jesus.
Romans 5:9 Much more then,
        being now justified by his blood,
        we shall be saved from wrath through him.

The point being made
The outward rite, [baptism]
then, must bear an analogy to the doctrine exhibited in and by it. [Jesus' work is the form of doctrine]
Romans 6:3 Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
Hence immersion in water,
is a beautiful and striking representation of our faith in the death and burial of Christ;
and our emerging out of it, a suitable emblem of his resurrection from the grave, and of our obligations to a new life:

However, no one is saved without obedience of the command of Jesus Christ to be baptized IN ORDER to be saved:

Faith or Pistis demands COMPLIANCE with whatever you claim to believe.  Believeth not is "apistos" which mean "I will not comply."
2Thessalonians 1:8 In flaming fire taking vengeance on them that know not God,
        and that obey not the gospel of our Lord Jesus Christ:

1Peter 4:17 For the time is come that judgment must begin at the house of God:
        and if it first begin at us, what shall the end be of them that obey not the gospel of God?
Isaiah 53:1 Who hath believed our report?
         and to whom is the arm [Christ] of the LORD revealed?
John 12:38 That the saying of Esaias the prophet might be fulfilled, which he spake,
        Lord, who hath believed our report?
        and to whom hath the arm of the Lord been revealed?
Romans 10:16 But they have not all obeyed the gospel. For Esaias saith,
        Lord, who hath believed our report?  

P. 136 the rest of the story:

Thus saith the apostle, Rom, vi. 4-6, " buried with him by Baptism into death, that like as Clirist was. laised from the tlead, by the gloiy of the father, even so we also should walk in newness of life. For if we have boon planted together, in the likeness of his death, we shall be also in the likeness of his resurrection."

Newness or Renewing comes AFTER obeyedience and baptism
Romans 6:20 For when ye were the servants of sin,
        ye were free from righteousness.
Romans 6:21 What fruit had ye then in those things whereof ye are now ashamed?
        for the end of those things is death.
Romans 6:22 But now being made free from sin,
        and become servants to God, ye have your fruit unto holiness,
        and the end everlasting life.
Romans 6:23 For the wages of sin is death;
        but the gift of God is eternal life through Jesus Christ our Lord.

P. 137 Campbell also said:

same effect speaks the apostle in his Epistle to the Colossians, ii. 12, and Peter in his 1st Epistle iii. 21. The like figure [Tupos]  hereunto (viz. Noah's being saved in the ark) even Baptism doth  now save us (not the putting of of the filth of the fiesh, but the answer [request for] of a good conscience toward God) by the resurrection of Jesus Christ. In all the apostolic expositions we have of the doctrinal import of Baptism, there is not one, that in the least favors Mr, W'd representation of it.
Ephesians.gif

But on the contrary its meaning is,
        that we are dead and buried with Christ, and must rise with him,
        which is figuratively called *' the
        Renewal of the Holy Ghost.'*

He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit,
5 ouk ex ergōn tōn en dikaiosunē ha epoiēsamen hēmeis alla kata to autou eleos esōsen hēmas dia loutrou palingenesias kaianakainōseōs pneumatos hagiou,

1. That he might sanctify and cleanse it with the washing of water by the word, Ep.5:26

    We are baptized INTO the WORD or into DISCIPLESHIP

    It is the Spirit that quickeneth; the flesh profiteth nothing:
            the WORDS that I speak unto you,
            they ARE SPIRIT and they are life. John 6:63

Now, if THAT is hard to understand then maybe I do have a mental problem:

My WORDS are SPIRIT says Jesus.  How now dare call Jesus Christ a liar. That is because spirit NEVER identifies a PEOPLE but the MIND of that person. Paul said in 1 Cor 2 that the Holy Spirit IS the Mind of Christ.

2. Not by works of righteousness which we have done, but according to his mercy he saved us,
         by the washing of regeneration, baptism
         THEN and renewing OF the Holy Spirit; Titus 3:5
Regeneration
Paliggenisia A. rebirth, regeneration, of the world, paliggenesias hēgemones, of Noah and his sons, Id.2.144; “ anaktēsis kai p. tēs patridosJ. AJ11.3.9; renewal of a race, Corp.Herm.3.3; of persons, beginning of a new life,  transmigration, reincarnation of souls, Plu.2.998c; cf. metempsukhōsis fin.
II. in Roman Law, = restitutio natalium, Just.Nov.18.11.
III. in NT.,
        1. resurrection, Ev.Matt.19.28.
        2. regeneration by baptism, “dia loutrou paliggenesiasEp.Tit.3.5.

Renewing is Anakainosis making new, renovation

Our UNholy spirit is now A HOLY SPIRIT.

There is no assurance of FAITH until that faith has acted to request A good conscience from God (1 Pet 3:21) which is A holy spirit Acts 2:38

     Rom 12:[2] Don't be conformed to this world,
         but be transformed by the
         renewing of YOUR mind,
         so that you may prove what is the good and acceptable
         and perfect will of God.

Renewing is Anakainosis making new

    Let us draw near with a true HEARTin full assurance of faith,
            having OUR hearts sprinkled FROM an evil conscience,
            and OUR bodies washed with pure water. Heb.10:22

      Heb. 12:23 To the general assembly and church of the firstborn,
                which are written in heaven, and to God the Judge of all,
                and to the SPIRITS of just men made perfect
Justification or Righteousness is NOT the same as regeneration or remission of sins:  all believers are justified (declared not impure) by THE FAITH of Jesus Christ.  That qualifies people who believe to have the power TO BECOME the sons of God.
P. 54 And on my servant* and on my handmaidens, I will pour out, in those days, of my spirit, and they shall prophecy." It is enough, to observe, that the apostle Peter explains and applies this promise of the spirit, to that very day and occasion. This testimony he confirms, from sundry quotations from the ancient prophets, and in verse 23, approaching the immediate context of the contested verse,

Peter says — therefore being by the right hamd of God exalted, and having received of Ihe Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. Immediately while he yet spake, this Same spirit working in their minds compelled them forthwith to inquire what they should do to be saved ? Peter's answer is, " Repent and be baptized every one of you, in the name of Jesus, for the remissior of sins, and ye shall receive the Gift of the Holy Ohost. For the promise (of this gift) is is unto you and your children, and to fl/rthat are afar oft', even as many as Ihe Lord our God shall call" From the beginning of the book to this verse I have shewn that the promise spoken of, is the gift [55] of the Holy Sprit
p.55. Again, the 38th comprehends just two things — a command and a promise.
        The command is — repent and be baptized for the remission of sins.
        The promise is — and ye shall receive the gift,
Now the 39th verse is to establish the promise, to shew the grounds on which it was given. So that no man acquainted with language, no man who understands even the first principles of grammar, whose mind is not infatatiated with a system repugnant to reason as well as scnpture, could hesitate for a moment, in suspense, as to the meaning of the promise.

I bave now unanswerably shewn the fallacy, that Mr. W. has been endeavoring to impose on you, in attempting to persuade you that this promise was the promise to Abraham, Gen. 17 — or " the promise of Baptism." More easily and mere rationally could the doctrine of Purgatory be proven, than his assumption. It is without foun-dation and without precedent, save in the system of Pedo- baptists.
John Mark Hicks: The called, cannot mean those whom every preacher invites to Baptism, but those whom the Lord calls by his grace or spirit. In this sense it is used, when calling is esteemed a blessing--"whom he called, them he also justified".
The sum of these remarks on the effects ascribed to the Spirit and the word is this: that the word of truth is God's great instrument in effecting our salvation. By this, or with this, his spirit operates to the renewing and sanctifying of the soul; while under its influence, the soul itself becomes active in holy exercises: and thus, with Peter, we may say to believers,
"You have purified your souls, in obeying the truth, through the Spirit."
How God may otherwise work, I know not; though I would by no means "limit the Holy One of Israel," as to his designs or operations, in any respect whatever.   I now dismiss the first position--the reality of divine influence on the souls of men, in effecting the work of salvation. This was my leading object in the present undertaking. The other two points proposed will probably be treated on with more brevity: they must be reserved, however, for another number.-- Paulinus Nov 1827

We next remark, that the unconverted sinner is dark in his understanding; and (suitable to such a condition) the spirit of grace is a spirit of illumination. Conscious of this, David prays, "Open thou mine eyes, that I may behold wondrous things out of thy law;"--and Paul, for the Ephesians, that God might give them the spirit of wisdom and revelation in the knowledge of him;--the eyes of their understanding being enlightened,
&c By virtue of this illuminating influence, the mind is given to discover, through the word of truth, the insufficiency of man, and of man's righteousness--"the excellency of the knowledge of Christ Jesus," as "the way, the truth, and the life"--the necessity and beauty of that religion which is held out in the sacred volume.

Upon the whole (let me add) the effect of Divine influence on the soul, is, a correspondence of views, disposition, and desire, with the dictates of the word of truth--a responding of the heart to the voice of God in his word; and this too may be considered as (in general,) the most abiding and substantial evidence of the work of God within us. --April, 1828

The only CALL is by the Gospel.  The preacher should preach the gospel which is GOOD NEWS about how to remit sins. The sinner responses to the gospel.
2Thessalonians 2:13 But we are bound to give thanks alway to God for you,
        brethren beloved of the Lord, because God hath from the beginning
         chosen you to salvation
        through sanctification of the Spirit and belief of the truth:
2Thessalonians 2:14 Whereunto he called you by our gospel,
        to the obtaining of the glory of our Lord Jesus Christ.
2Thessalonians 2:15 Therefore, brethren, stand fast,
        and hold the traditions which ye have been taught,
        whether by word, or our epistle.
2Thessalonians 2:16 Now our Lord Jesus Christ himself,
         and God, even our Father,
         which hath loved us, and hath given us everlasting consolation and good hope through grace,
2Thessalonians 2:17 Comfort your hearts, and stablish you in every good word and work

1Peter 1:10 Of which salvation the prophets have inquired and searched diligently,
        who prophesied of the grace that should come unto you:
1Peter 1:11 Searching what, or what manner of time the Spirit of Christ
        which was in them did signify, when it testified beforehand the sufferings of Christ,
        and the glory that should follow.
1Peter 1:12 Unto whom it was revealed, that not unto themselves,
        but unto us they did minister the things,
        which are now reported unto you by them that have preached the gospel unto you
        with the Holy Ghost sent down from heaven; which things the angels desire to look into.
1Peter 1:13 Wherefore gird up the loins of your mind, be sober,
         and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
1Peter 1:14 As obedient children, not fashioning yourselves
        according to the former lusts in your ignorance:
1Peter 1:15 But as he which hath called you is holy, so be ye holy in all manner of conversation;

1Peter 2:6 Wherefore also it is contained in the scripture,
        Behold, I lay in Sion a chief corner stone, elect, precious:
        and he that believeth on him shall not be confounded.
1Peter 2:7 Unto you therefore which believe he is precious:
        but unto them which be disobedient,
                the stone which the builders disallowed,
                the same is made the head of the corner,
1Peter 2:8 And a stone of stumbling, and a rock of offence,
        even to them which stumble at the word, being disobedient:
        whereunto also they were appointed.
1Peter 2:9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light

Peter makes it even more plain than Joel ;  to your cliildren — to them also that are afar oft" — even to as many as the Lord our God shall call." The promise, then, is to the called only — whether far off or near — whether parents or children— -whether young or old — whether infants or adults.
The called, cannot mean those whom every preacher invites to Baptism, but those whom the Lord calls by his grace or spirit. In this sense it is used, when calling is esteemed a blessing — " whom he called, them he also justified."
John 6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.
John 6:45 It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me.
John 6:63 It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life.
Acts 2:40 And with many other words did he testify and exhort, saying,
        Save yourselves from this untoward generation.
Acts 2:41 Then they that gladly received his word were baptized:
        and the same day there were added unto them about three thousand souls.
Acts 2:42 And they continued stedfastly in the apostlesdoctrine and fellowship,
         and in breaking of bread, and in prayers.
Acts 2:43 And fear came upon every soul: and many wonders and signs were done by the apostles.

Acts 2:45 And sold their possessions and goods, and parted them to all men, as every man had need.
Acts 2:46 And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart,
Acts 2:47 Praising God, and having favour with all the people.
        And the Lord added to the church daily such as should be saved.


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Kenneth Sublett

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