Historic
Baptist support for a first century fulfillment of Spirit baptism and for
interpreting 1 Corinthians 12:13 as a reference to the church ordinances
While
many in modern times have not given the view maintained above much
consideration, and an unfortunately large number of advocates of both the PCP (post-conversion power) and UCD (universal church dispensational) doctrine have never even heard of the historic Baptist position on
Spirit baptism, the view of 1 Corinthians 12:13 expounded above, where the
passage is considered as a reference to the church ordinances of baptism and
the Supper, has strong Baptist support historically.[i] Indeed, the fulfillment of Spirit
baptism as a past event that ended in the first century is an important Baptist
position in the history of doctrine.
In
1802, Pastor T. B. Montanye, representing the “elders and messengers of the
Philadelphia Association,” wrote the work “On the Baptism of the Holy Ghost” as
a circular letter, which was “signed by order of the Association” by the
Association moderator.[ii] This letter, as representative of the
beliefs of the most influential Baptist body of the time, is worth quoting at
some length. The letter stated:
The Baptism of
the Holy Ghost . . . was never inculcated . . . [as] the work of regeneration
and sanctification . . . in the Gospel, and we think ought not to be considered
as constituting any part in the office work of the Divine Spirit in
renewing the heart. . . . [O]ur respected [non-Baptist but Christian] friends .
. . may be regenerated, and enjoy the highest consolation in the sweet incomes
of the Holy Comforter, and the most sensible communion with Christ; yet as all this does not constitute the
baptism of the Holy Spirit, nor is designed by it in the sacred Scriptures, it
follows of consequence, that, rejecting the water baptism, they have no baptism
whatever, and ought cheerfully to submit to that prescribed in the example of
Jesus Christ. . . . [T]here is no well founded evidence of [the] present
existence . . . of the baptism of the Holy Ghost . . . The term baptism of the
Holy Ghost . . . was first taught
by the harbinger of Jesus Christ, Matthew 3:11, “He shall baptize you with the
Holy Ghost and with fire” . . . the accomplishment of the promise made by Jesus
Christ [of Spirit baptism was in] . . . Acts 2:16-22 . . . [as predicted in]
Luke 24:49 . . . Acts 1:4, 5 . . . [and it was] the ground on which the
apostles went to Jerusalem, and there in holy concert joined in prayer and
supplication for the accomplishment of such qualifying aid, to [promulgate] the
knowledge of their exalted Redeemer. . . .
The nature of
this baptism, most clearly evinces it to be distinct, and materially different
from that of regeneration. The one
a still small voice, saying “this is the way;” the other, that of “a rushing
mighty wind.” One invisible, “A white stone, and a new name given, which no man
knew save he that had received it;” the other, to be seen, “Cloven tongues of
fire sat on them.” One internal, filling the heart with secret consolation,
joy, and pleasure; the other external, “The whole house where they were
sitting.”
This renders the
term baptism proper, because they were
immersed in the fountain of the Spirit, and thereby made partakers of such
extraordinary and miraculous influence, as in regeneration and conversion were
never promised.[iii] . . .
The subjects of
this baptism differ essentially from those of regeneration. The work of grace is upon the hearts of
the unregenerated, bringing them from a state of moral death to life, from
darkness to light, and from the power of sin, and service of Satan, to the
liberty of the gospel, and the enjoyment of fellowship with God. Whereas, the baptism of the Holy Ghost
was upon the apostles; who, having experienced the work of grace upon their
souls, and being thereby made partakers of all that is peculiar to
regeneration, could not be regenerated by the descent of the sacred Spirit,
which being a work only once in the divine life, could not be effected again. .
. .
Here it is proper
to remove some apparent difficulties, which are a means of puzzling the minds
of many. First, what baptism the
apostle denominates one baptism?
We answer, The instituted appointment of Jesus Christ, which he
authorized after his resurrection, which remains a standing ordinance in the
church, and which Peter, when filled with the Holy Ghost, enjoined on Cornelius
and the rest of the believing Gentiles, even after they were baptized with the
Holy Spirit; though the baptism of the Spirit was never an essential
prerequisite to water baptism[.] . . . [I]n 1 Corinthians 12:13 . . . there
seems no absurdity in saying that the same Spirit influences all nations to
yield an obedience to the instituted appointments of Jesus Christ, and so come
[by immersion in water] into the union of the body the church. As for sundry
other Scriptures, such as Romans 6:3, 4; Colossians 2:12; 1 Peter 3:21;
Galatians 3:27; they have an evident relation to water baptism, and are no way
connected with, nor yet refer to, the work of grace in the heart. . . .
We . . . leave
you to [some closing] further instruction. 1.) That though regeneration and
sanctification be essential to the character of a Christian, yet neither of
them constitute the baptism of the Holy Ghost. 2.) However much you may enjoy
of the Spirit, as the Spirit of life, light, and love; you have no Scripture
grounds to call this the inward baptism, and so the one baptism, and thereby
live in the neglect of the appointments of Jesus Christ. 3.) That as the baptism of the Holy
Ghost was given for the confirmation of the gospel dispensation, it has
effected its design; the sacred
prophecy is fulfilled, and it has ceased.
4.) That as [this] extraordinary work, and no other, is known in the
gospel as the baptism of the Holy Ghost, and that took place after faith in
Christ, or regeneration, we have no right to call regeneration baptism. 5.) Though we are the hopeful subjects
of divine grace, and live in the smiles of heaven; it is both our duty and privilege to submit to the
appointments of Jesus Christ, as laid down in his word.
And now, dear
brethren, you may perceive, that our intention is not to deny any of the
blessed operations of the holy Ghost upon the human mind; but to distinguish
between truth and error. . . . And as churches, we would exhort you to live in
the Spirit, and grieve not the holy Spirit of God, whereby ye are sealed until
the day of redemption. In the mean
time, pray for us, that as instrumental of your joy, you and we may honor our
profession by holy living, in the smiles of God’s gracious Spirit.
The
historical fulfillment of Spirit baptism was affirmed with striking clarity in
1802 by the Philadelphia Association.
A position very similar to that advocated in this composition, and very
different from both the PCP and UCD view, was thus the official doctrine of the
most influential body of American Baptists in that era. Similarly, Texas Baptists of the 19th
century believed:
When
the Holy Spirit came with power upon the disciples on the day of Pentecost
(Acts 2:2), and fell on the house of Cornelius (Acts 11:15-16), while Peter
preached to them, it was called a baptism of the Holy Spirit. In both cases, and all cases of such baptism,
speaking with tongues followed. . . . The ordinary operation of the Holy Spirit
in the first century, in the regeneration and conversion of men was [not]
called a baptism . . . of the Spirit. . . . To speak of the operation of the
Holy Spirit in regeneration and conversion as the baptism of the Holy Spirit,
is both unscriptural and misleading.
For it is not a baptism, even figuratively.[iv]
Considering
specifically 1 Corinthians 12:13, one notes that the Baptist Confession of
1527 affirmed the faith of all Baptists
accepting the document that being “baptized into one body” referred to that
immersion in water by which one joined the membership of the local, visible
assembly:
In
the first place, mark this concerning baptism: Baptism should be given to all
those who have learned repentance and change of life, and believe in truth that
their sins have been taken away through Christ; and to all those who desire to
walk in the resurrection of Jesus Christ, and to be buried with him in death,
that with him they may rise; and to all those who with such intention
themselves desire and request it of us. By this is excluded all infant baptism,
the Pope’s highest and first abomination. . . . In the second place, we were
united concerning excommunication, as follows: Excommunication should be
pronounced on all those who have given themselves to the Lord, to walk in his
commandments, and on all those who have been baptized into one body of Christ,
and who call themselves brothers and sisters, and yet slip away and fall into
sin and are overtaken unawares. . . . Thirdly, we were one and agreed
concerning breaking of bread, as follows: All who would break one bread for a
memorial of the broken body of Christ, and all who would drink one draught as a
memorial of the poured out blood of Christ should beforehand be united to one
body of Christ; that is, to the Church of God, of which the head is Christ, to
wit, by baptism.[v]
The
pastor of the first American Baptist church, John Clarke,[vi]
believed that 1 Corinthians 12:13 referred to immersion in water, and gave no
indication that he believed that Spirit baptism was still going on after the
first century:
Believer’s
baptism by immersion was a cardinal tenet of Clarke’s church way. . . . Clarke
wrote only of water baptism. Although he spoke of being filled with the Holy
Spirit, he never suggested a “baptism of the Spirit.” . . . [I]n his discussion
of 1 Corinthians 12:13 . . . Clarke glossed . . . it as “knit together in one
by his Spirit.”[vii]
A
historical fulfillment and cessation of Spirit baptism, and a view of 1
Corinthians 12:13 as a reference to immersion in water and the Lord’s Supper,
was advocated in 1828 by the congregations of the Georgia Baptist Association,
which affirmed that the “plain” interpretation of 1 Corinthians 12:13 was one
which read the verse as a reference to the church ordinances:
The
Georgia Baptist Association of Elders and Brethren, to the Churches which they
represent, send Christian salutation [in 1828]: . . . We now advance some plain
Bible proof of that gospel order observed by us. . . . We believe that water
baptism and the Lord’s Supper, are ordinances of the Lord, and are to be
continued till his second coming.
That true believers in Jesus Christ are the only subjects of baptism,
and that dipping is the mode. That
none but regularly baptized church members have a right to commune at the
Lord’s Table. In vindication of these doctrines we bring the following plain
scriptures: . . . For by one spirit are we all baptized into one body, whether
we be Jews or Gentiles, whether we be bond or free; and have all been made to
drink into one spirit.”[viii]
Similar
declarations from other Baptist groups of that era and afterwards are found:
For
we believe that Christian baptism is the first ordinance a believer ought to
comply with; and persons cannot become regular church members without first
being baptized according to the word of God. This appears from the conduct of the apostles in the first gathering
of the churches of Jesus Christ. Acts 2:41, 42. They that gladly received the
word were baptized; and the same day there were added unto them about three
thousand souls. And they (i. e., those baptized) continued steadfastly in the
apostles’ doctrine and fellowship, and in breaking of bread, and in
prayers.” Also it is said, “By one
Spirit we are all baptized into one body.” 1 Corinthians 12:13. That is, by the leading and teaching of
the Holy Spirit we are all baptized into one body, i. e. the church. And we
cannot find from the Holy Scriptures, and we think no man can, that since the
ascension of our Lord and Saviour Jesus Christ, that any were received members
of the visible church before they submitted to the ordinance of baptism.[ix]
A
belief that Spirit baptism ceased in the first century, and that 1 Corinthians
12:13 refers to immersion in water and the ordinance of communion, is not a new
view among Baptists. Many of the
Lord’s churches have demonstrably held this view of the verse for centuries.
Note that this complete study, with all it parts and with additional material not reproduced on this blog in this series, is available by clicking here.
[i]
Of
course, this does not mean that all Baptists, or all Baptist churches in all
ages, believed exactly the position proposed above. Such doctrinal harmony will only be achieved when all the
saints are gathered, free from sin and in resurrected, glorified bodies, into
the future heavenly assembly.
One should also consider that the historic Baptist
view of Spirit baptism was very prominent during times of Spirit-led revival
among Baptists. Holding the
Biblical, Baptist view of the baptism of the Holy Ghost, rather than a PCP or
UCD position, contributes to the cause of revival.
[ii]
The
letter by T. B. Montanye, from the minutes of the October 5-7 meeting of the
Philadelphia Baptist Association, is found on pgs. 415-420 of the Minutes of
the Philadelphia Baptist Association,
A. D. Gillette. elec. acc. Baptist History Collection, ver. 1. Paris, AK: Baptist Standard Bearer, 2005.
[iii]
In
the omitted section the letter argues that “whatever any Christian may have
gained in the experience of grace, he has no right to the term, baptized by the
Spirit, unless such a person professing this miraculous attainment, for no
other is called the baptism of the Holy Ghost, prove it by signs and wonders,
as did the primitive Christians.”
[iv] Pg.
481, Texas Historical and Biographical Magazine, vol. 1, ed. John B. Link (1825-1894), elec. acc. Baptist
History Collection CD ver. 1.0. Paris, AK: Baptist Standard Bearer, 2005.
[v]
Pgs.
535-536, A History of the Baptists,
vol. 2, Thomas Armitage, quoting the Confession of 1527, by (prob.) Michael Sattler. elec. acc. Baptist
History Collection CD.
[vi]
John
Clarke appears to have established a real Baptist church in America the year
before Roger Williams, for less than a year, adopted Baptist sentiments and,
practicing se-baptism before going off into the “seeker” heresy of the day,
created a “Baptist” church that never started any other churches in America and
from which American Baptists by no means are derived. See The First Baptist Church in America Not Founded by
Roger Williams, J. R. Graves & S.
Adlam. Texarkana, TX: Bogard Press, 1995. (reprint of 1928 2nd ed.).
[vii]
pg.
103, Chapter 11, “A Baptist Theology and Church Way,” in John Clarke
(1609-1676): Pioneer in American Medicine, Democratic Ideals, and Champion of
Religions Liberty, Louis Franklin
Asher. Pittsburg, PA: Dorrance Publishing, 1997. Elec. acc. Baptist History
Collection CD.
[viii]
pgs. 175-181, History of the Georgia Baptist
Association, Jesse Mercer.
Washington, GA, pub. 1838. Elec. acc. Baptist History Collection CD.
It would not be valid to conclude that these Georgian
Baptists did not believe that 1 Corinthians 12:13a referred to the Holy Spirit
because of the lack of capitalization in this document. Capitalization conventions of the
present time are notably different in past centuries. One notes, for example, in this same book, sentences such as
“We believe that all those who were chosen in Christ, will be effectually
called, regenerated, converted, sanctified, and supported by the spirit and
power of God, so that they shall persevere in grace, and not one of them be
finally lost” (pg. 25), “Their hope of success was founded upon the promise and
spirit of the Lord” (pg. 30), “It is not assuming to much to say, that a large
proportion of the Mission ardour which is felt by thousands, may be traced to
the influences of the spirit of our GOD on the heart of our excellent brother
Dr. WILLIAM CAREY” (pg. 44), “Consider, we beseech you, if there be any
consolation in Christ, if any comfort of love, if any fellowship of the spirit,
if any bowels and mercies, the
situation, of many parts of our land” (pg. 106), “[A]n inspired Apostle, who
had been himself, the happy subject, in a special manner, of the gracious
influence of the spirit of God, and thereby made a true convert” (pg. 135),
etc. Sometimes references to the
Holy Spirit received capitalization, and sometimes they did not, but this did
not make references in sentences such as those above concerning the “spirit . .
. of God” or “the spirit of the Lord” or “the spirit of our God” speech about
anyone or anything less than the Holy Ghost of God.
[ix]
pg.
13, “Preface.” A Concise History of the Kehukee Baptist Association, Lemuel Burkitt & Jesse Read, rev. Henry L.
Burkitt, pub. 1850. Elec. acc. Baptist History Collection, ver. 1. Paris, AK: Baptist Standard Bearer, 2005.
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