make up the One Baptism Answ. I Answer This urgeth nothing unless it be granted also that both of them belong to the Essence of Baptism so that Baptism is not to be accounted as truly Administred where both are not which none of our Adversaries will acknowledge but on the contrary account not only all those truly Baptized with the Baptism of Christ who are Baptized with Water though they be uncertain whether they be Baptized with the Spirit or not but they even account such truly Baptized with the Baptism of Christ because Sprinkled or Baptized with Water though it be manifest and most certain that they are not Baptized with the Spirit as being Enemies thereunto in their Hearts by wicked Works So here by their own Confession Baptism with Water is without the Spirit Wherefore we may far safer conclude that the Baptism of the Spirit which is that of Christ is and may be without that of Water as appears in that Acts 11. where Peter testifies of these Men that they were Baptized with the Spirit though not then Baptized with Water And indeed the Controversie in this as in most other things stands betwixt us and our Opposers in that they not only oftentimes prefer the Form and Shadow to the Power and Substance by denominating persons as Inheritors and Possessors of the thing from their having the Form and Shadow though really wanting the Power and Substance and not admitting those to be so denominated who have the Power and Substance if they want the Form and Shadow This appears evidently in that they account those truly Baptized with the One Baptism of Christ who are not baptized with the Spirit which in Scripture is particularly called the Baptism of Christ if they be only baptized with Water which themselves yet Confess to be but the Shadow or Figure And moreover in that they account not those who are surely baptized with the Baptism of the Spirit baptized neither will they have them so denominate unless they be also Sprinkled with or Dipped in Water But we on the Contrary do always prefer the Power to the Form the Substance to the Shadow and where the Substance and Power is we doubt not to denominate the Person accordingly though the Form be wanting And therefore we always seek first and plead for the Substance and Power as knowing that to be indispensibly necessary though the Form sometimes may be dispensed with and the Figure or Type may cease when the Substance and Anti-type comes to be enjoyed as it doth in this Case which shall hereafter be made appear Proof IV § IV. Fourthly That the One Baptism of Christ is not a Washing with Water appears from 1 Pet. 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 a good Conscience towards God by the Resurrection of Jesus Christ. So plain a definition of Baptism is not in all the Bible and therefore seeing it is so Plain it may well be preferred to all the coined definitions of the School-men The Apostle tells us first Negatively what it is not viz. Not a putting away of the filth of the Flesh then surely it is not a Washing with Water since that is so Secondly He tells us Affirmatively what it is viz. The Answer of a good Conscience towards God by the Resurrection of Jesus Christ where he Affirmatively Defines it to be the Answer or Confession as the Syriack Version hath it of a good Conscience Now this Answer cannot be but where the Spirit of God hath purified the Soul and the Fire of his Judgment hath burned up the unrighteous nature and those in whom this Work is wrought may be truly said to be baptized with the Baptism of Christ i. e. of the Spirit and of Fire Whatever way then we take this Definition of the Apostle of Christ's Baptism it confirmeth our sentence For if we take the first or Negative part viz. That it is not a putting away of the filth of the Flesh then it will follow that water-Water-Baptism is not it because that is a putting away of the filth of the Flesh. If we take the second and Affirmative Definition to wit That it is the Answer or Confession of a good Conscience c. then Water-baptism is not it since as our Adversaries will not deny Water-baptism doth not always imply it neither is it any necessary Consequence thereof Moreover the Apostle in this place doth seem especially to guard against those that might esteem Water-baptism the true Baptism of Christ because lest by the Comparison induced by him in the preceding verse betwixt the Souls that were saved in Noah's Ark and us that are now saved by Baptism lest I say any should have thence hastily concluded that because the former were saved by Water this place must needs be taken to speak of water-Water-Baptism to prevent such a mistake he plainly affirms that it is not that but another thing He saith not that it is the Water or the putting away of the filth of the Flesh as accompanied with the Answer of a good Conscience whereof the one viz. the Water is the Sacramental Element administred by the Minister and the other the Grace or thing signified Conferred by Christ but plainly That it is not the putting away c. than which there can be nothing more manifest to Men unprejudicate and judicious Moreover Peter calls this here which saves the Antitypos the Anti-type or the thing figured whereas it is usually translated as if the like Figure did now save us thereby insinuating that as they were Saved by Water in the Ark so are we now by Water-baptism But this Interpretation crosseth his sense he presently after declaring the Contrary as hath above been observed and likewise it would Contradict the Opinion of all our Opposers For Protestants deny it to be absolutely necessary to Salvation And though Papists say None are saved without it yet in this they admit an Exception as of Martyrs c. and they will not say that all that have it are Saved by Water-baptism which they ought to say if they will understand by Baptism by which the Apostle saith we are Saved Water-baptism for seeing we are saved by this Baptism as those that were in the Ark were Saved by Water and that all those that were in the Ark were Saved by Water it would then follow that all those that have this Baptism are Saved by it Now this Consequence would be false if it were understood of water-VVater-baptism because many by the Confession of all are baptized with VVater that are not saved but this Consequence holds most true if it be understood as we do of the Baptism of the Spirit since none can have this Answer of a good Conscience and abiding in it not be Saved by it Proof V Fifthly That the One Baptism of Christ is not a VVashing with VVater as it
BAPTISM AND THE Lord ' s Supper Substantially Asserted BEING AN APOLOGY In Behalf of the People called QUAKERS Concerning those Two Heads By ROBERT BARCLAY LONDON Printed and Sold by T. Sowle in White-Hart-Court in Gracious-Street 1696. TO THE READER Friendly Reader HAving often observed upon serious Discourse with divers Persons concerning our Principles their having received general satisfaction excepting in these Two Heads viz. Baptism and the Lord's Supper and not knowing but that thou may be at a stand concerning the same I do here present thee for thy further information and satisfaction these following Sheets written and published several Years ago upon the same Subjects by my Father Robert Barclay in his Apology Dedicated to King Charles the Second The second and more particular reason of their being thus published by themselves is that being Bound up in a pretty large Book they may not be of such general Service in regard that some dissatisfied only concerning these Two Points may not much care to Buy the whole Being fully satisfied his aim in Penning them was for thy satisfaction I shall commend them no otherways than by recommending them to thy serious perusal not doubting if they be by thee received in the same Spirit of Love they were for thy sake designed they may prove advantageous I do likewise advise thee seriously to consider what woful consequence have been procured in the Titular Christian World since the first Apostacy after the Apostles Days about these things and the setting up of Forms and Ceremonies in the Church in Matters purely Religious and relying thereupon as there are too many in these Days do who by grasping at the shadow do lose the substance I pray God open the Eyes and enlighten the Understandings of such that seeing the emptiness and insufficiency as well as folly thereof they may with their whole Hearts and Souls lay hold upon him who is able to save and that to the uttermost I would have none offended that I call those Ceremomonies which they may think Essential Duties without their being first assured they are such Although I refer thee to the following Sheets for thy more particular Information yet it may not seem impertinent to put thee in mind of that saying of John the Baptist concerning himself I indeed baptize you with Water unto Repentance but he that cometh after me is mightier than I he shall baptize you with the Holy Ghost and with Fire Mat. 3. 11. also HE must Increase but I must Decrease John 3. 30. likewise that of Paul to the Ephesians where he notably argues as there is but one Lord one Faith so there is but one Baptism Eph. 4. 5. which the Apostle Peter positively asserts is not the washing away of the filth of the flesh but the answer of a good Conscience towards God 1 Pet. 3. 21. These I leave without Commentary to thy impartial perusal It were greatly to be wished for that we who covet to be called by that Honourable Name of Christian were more inward less in show more in Substance that our Christianity were more in our Hearts and less in our Heads then would our Religion be pure and undefiled carrying along with it that Characteristick mark of visiting the Widow and the Fatherless and keeping our selves unspotted from the World this is the Description the Apostle James in his Day gave of True Religion James 1. 27. this is likewise the Path the True Christian ought now to walk in it being only as we here abide that we can stand approved in the sight of our Great Creator in which Reader as thou art found a Walker with a single Heart and Eye unto God thou wilt know an eating of the Flesh and drinking of the Blood of the Son of God by which thou vvilt knovv Life unto thy Soul according to that saying of our Lord and Saviour Jesus Christ Except ye eat the Flesh and drink the Blood of the Son of Man there is no Life in you for saith he my Flesh is Meat indeed and my Blood is Drink indeed John 6. 53. 55. This Food is Inward it is Spiritual to the Nourishment of the inner Man not perceptible to the outvvard Notions of Carnal-minded Men this is the true Supper of vvhich the Saints do feed vvhereby they are refreshed to the comforting of their Immortal Souls being the same vvhich the Saints in all Ages vvere partakers of Which that thou may come to knovv and be made partaker of by Waiting for and being Obedient unto the Appearance of his Grace Light Spirit or Word of Life in thy ovvn Soul that being the only Way is the Desire of thy Sincere Friend Robert Barclay London the 12th of the 8th Month 1695. CONCERNING BAPTISM As there is one Lord and one Faith so there is one Baptism which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our Sins we may walk in newness of Life Of which the Baptism of John was a Figure which was Commanded for a time and not to continue for ever As to the Baptism of Infants it is a meer Humane Tradition for which neither Precept nor Practice is to be found in all the Scripture WHen God in Condescension to his chosen people the Jews did prescribe to them by his Servant Moses many Ceremonies and Observations as Types and Shadows of the Substance which in due time was to be Revealed which consisted for the most part in Washings outward Purifications and Cleansings which were to continue until the Time of the Reformation until the Spiritual Worship should be set up and that God by the more powerful pouring forth of his Spirit and guiding of that Anointing should lead his Children into all Truth and teach them to Worship him in a way more Spiritual and acceptable to him though less agreeable to the Carnal and Outward Senses Yet notwithstanding God's Condescension to the Jews in such things we see that that part in man which delights to follow its own Inventions could not be restrained nor yet satisfied with all these Observations but that often-times they would be either declining to the other Superstitions of the Gentiles or adding some New Observations and Ceremonies of their own To which they were so devoted that they were still apt to prefer them before the Command of God and that under the Notion of Zeal and Piety This we see abundantly in the Example of the Pharisees the Chiefest Sect among the Jews whom Christ so frequently reproves for making void the Commandments of God by their Traditions Matth. 15. 6 9 c. This Complaint may at this day be no less justly made as to many bearing the Name of Christians who have introduced many things of this
and Experience abundantly sheweth So that the matter of it which is a Washing with Water and the Effects of it which is only an Outward Cleansing being still the same how comes Water-baptism to be less a Carnal Ordinance now than before Obj. 1 If it be said That God confers inward Grace upon some that are now baptized Answ. So no doubt he did also upon some that used those Baptisms among the Jews Obj. 2 Or if it be said Because 't is commanded by Christ now under the New Covenant Answ. I Answer First That 's to beg the Question of which hereafter But Secondly We find That where the Matter of Ordinances is the same and the End the same they are never accounted more or less Spiritual because of their different Times Now was not God the Author of the Purifications and Baptisms under the Law Was not Water the Matter of them which is so now Was not the End of them to signifie an Inward Purifying by an Outward Washing And is not that alledged to be the End still And are the necessary Effects or Consequences of it any better now than before since men are now by vertue of Water-baptism as a necessary Consequence of it no more than before made Inwardly Clean And if some by God's Grace that are baptized with Water are inwardly purified so were some also under the Law So that this is not any Necessary Consequence nor Effect neither of this nor that Baptism It is then plainly Repugnant to Right Reason as well as to the Scripture-Testimony to affirm that to be a Spiritual Ordinance now which was a Carnal Ordinance before if it be still the same both as to its Author Matter and End however made to vary in some small Circumstances The Spirituality of the New Covenant and of its Worship established by Christ consisted not in such superficial Alterations of Circumstances but after another manner Therefore let our Adversaries shew us if they can without begging the Question and building upon some one or other of their own Principles denied by us wherever Christ appointed or ordained any Institution or Observation under the New Covenant as belonging to the Nature of it or such a necessary part of its Worship as is perpetually to Continue which being one in Substance and Effects I speak of necessary not accidental Effects yet because of some small difference in Form or Circumstance was before Carnal notwithstanding it was commanded by God under the Law but now is become Spiritual because commanded by Christ under the Gospel And if they cannot do this then if Water-baptism was once a Carnal Ordinance as the Apostle positively affirms it to have been it remains a Carnal Ordinance still and if a Carnal Ordinance then no necessary part of the Gospel or New Covenant-Dispensation and if no necessary part of it then not needful to Continue nor to be Practised by such as live and walk under this Dispensation But in this as in most other things according as we have often observed our Adversaries Judaize and renouncing the Glorious and Spiritual Priviledges of the New Covenant are sticking in and cleaving to the Rudiments of the Old both in Doctrine and Worship as being more suited and agreeable to their Carnal Apprehensions and Natural Senses But we on the contrary travel above all to lay hold upon and cleave unto the Light of the Glorious Gospel Revealed unto us And the Harmony of the Truth we profess in this may appear by briefly observing how in all things we follow the Spiritual Gospel of Christ as contradistinguished from the Carnality of the Legal Dispensation while our Adversaries through rejecting this Gospel are still labouring under the burthen of the Law which neither they nor their Fathers were able to bear For the Law and Rule of the Old Covenant and Jews was Outward written in Tables of Stone and Parchments So also is that of our Adversaries But the Law of the New Covenant is Inward and Perpetual written in the Heart So is ours The Worship of the Jews was Outward and Carnal limited to set Times Places and Persons and performed according to Set Prescribed Forms and Observations so is that of our Adversaries But the Worship of the New Covenant is neither limited to Time Place nor Person but is performed in the Spirit and in Truth and is not acted according to set Forms and Prescriptions but as the Spirit of God immediately acts moves and leads whether it be to Preach Pray or Sing and such is also our Worship So like wise the Baptism among the Jews under the Law was an outward Washing with outward Water only to Typisie an inward Purification of the Soul which did not necessarily follow upon those that were thus baptized But the Baptism of Christ under the Gospel is the Baptism of the Spirit and of Fire not the putting away of the filth of the Flesh but the Answer of a good Conscience towards God And such is the Baptism that we labour to be baptized withal and contend for Arg. § VII But again If Water-baptism had been an Ordinance of the Gospel then the Apostle Paul would have been sent to Administer it but he declares positively 1 Cor. 1. 17. That Christ sent him not to Baptize but to Preach the Gospel The Reason of that Consequence is undeniable because the Apostle Paul's Commission was as large as that of any of them and consequently he being in special Manner the Apostle of Christ to the Gentiles if Water-baptism as our Adversaries contend be to be accounted the badge of Christianity he had more need than any of the rest to be sent to baptize with Water that he might Mark the Gentiles Converted by him with that Christian Sign But indeed the Reason holds better thus That since Paul was the Apostle of the Gentiles and that in his Ministry he doth through all as by his Epistles appears labour to wean them from the former Jewish Ceremonies and Observations though in so doing he was sometimes undeservedly judged by others of his Brethren who were unwilling to lay aside those Ceremonies therefore his Commission though as full as to the Preaching of the Gospel and New Covenant-Dispensation as that of the other Apostles did not require of him that he should lead those Converts into such Jewish Observations and Baptisms however that Practice was Indulged in and practised by the other Apostles among their Jewish Proselites for which cause he thanks God that he baptized so few intimating that what he did therein he did not by vertue of his Apostolick Commission but rather in Condescendence to their Weakness even as at another time he Circumcised Timothy Obj. 1 Our Adversaries to evade the Truth of this Testimony usually alledge That by this is only to be understood that he was not sent principally to baptize not that he was not sent at all Answ. But this Exposition since it Contradicts the positive Words of
the Text and has no better Foundation than the Affirmation of its Assertors is justly rejected as spurious until they bring some better Proof for it He saith not I was not sent principally to baptize but I was not sent to baptize Confirm As for what they urge by way of Confirmation from other places of Scripture where not is to be so taken as where it 's said I will have Mercy and not Sacrifice which is to be understood that God requires principally Mercy not excluding Sacrifices Refut I say this Place is abundantly Explained by the following words and the Knowledge of God more than burnt-Offerings by which it clearly appears that burnt-Offerings which are one with Sacrifices are not Excluded But there is no such word added in that of Paul and therefore the Parity is not demonstrated to be alike and consequently the Instance not sufficient unless they can prove that it ought so to be admitted here Else we might interpret by the same Rule all other Places of Scripture the same way As where the Apostle saith 1 Cor. 2. 5. That your Faith might not stand in the Wisdom of Men but in the Power of God it might be understood it shall not stand Principally so How might the Gospel by this Liberty of Interpretation be Perverted Obj. 2 If it be said That the Abuse of this Baptism among the Corinthians in dividing themselves according to the Persons by whom they were baptized made the Apostle speak so but that the Abuse of a thing doth not abolish it Answ. I Answer It is true it doth not provided the thing be lawful and necessary and that no doubt the Abuse abovesaid gave the Apostle occasion so to write But let it from this be considered how the Apostle excludes Baptizing not Preaching though the Abuse mark proceeded from that no less than from the other For these Corinthians did denominate themselves from those different Persons by whose Preaching as well as from those by whom they were baptized they were Converted as by the 4 5 6 7 and 8. ver of the 3d Ch. may appear and yet for to remove that Abuse the Apostle doth not say he was not sent to preach nor yet doth he rejoice that he had only preached to a few because preaching being a standing Ordinance in the Church is not because of any Abuse that the Devil may tempt any to make of it to be forborn by such as are called to perform it by the Spirit of God wherefore the Apostle accordingly Chap. 3. 8 9. informs them as to that how to Remove that Abuse But as to Water-baptism for that it was no standing Ordinance of Christ but only practised as in Condescendence to the Jews and by some Apostles to some Gentiles also there so soon as the Apostle perceived the Abuse of it he let the Corinthians understand how little stress was to be laid upon it by shewing them that he was glad that he had administred this Ceremony to so few of them and by telling them plainly that it was no part of his Commission neither that which he was sent to Administer Query Some ask us How we know that Baptizing here is meant of Water and not of the Spirit Which if it be then it will exclude Baptism of the Spirit as well as of Water Answ. I Answer Such as ask the Question I suppose speak it not as doubting that this was said of water-Water-baptism which is more than manifest For since the Apostle Paul's Message was to turn People from Darkness to Light and Convert them to God and that as many as are thus turned and converted so as to have the Answer of a good Conscience towards God and to have put on Christ and be arisen with him in Newness of Life are baptized with the Baptism of the Spirit but who will say that only these few mentioned there to be baptized by Paul were come to this or that to turn or bring them to this Condition was not even admitting our Adversaries Interpretation as principally a part of Paul's Ministry as any other Since then our Adversaries do take this place for Water-baptism as indeed it is we may lawfully taking it so also urge it upon them Why the Word Baptism and baptizing is used by the Apostle where that of Water and not of the Spirit is only understood shall hereafter be spoken to Part. II I come now to consider the Reasons alledged by such as plead for Water-baptism which are also the Objections used against the Discontinuance of it Obj. 1 § VIII First Some Object That Christ who had the Spirit above measure was notwithstanding baptized with Water As Nic. Arnold against this These Sect. 46. of his Theological Exercitation Answ. I Answer So was he also Circumcised it will not follow from thence that Circumcision is to Continue For it behoved Christ to fulfil all Righteousness not only the Ministry of John but the Law also therefore did he observe the Jewish Feasts and Rites and kept the Passover It will not then follow that Christians ought to do so now And therefore Christ Matth. 3. 15. gives John this reason of his being baptized desiring him to Suffer it to be so now Whereby he sufficiently intimates that he intended not thereby to Perpetuate it as an Ordinance to his Disciples Obj. 2 Secondly They Object Matth. 28. 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost Answ. This is the great Objection and upon which they build the Whole Superstructure Whereunto the first general and sound Answer is by granting the whole but putting them to prove that Water is here meant since the Text is silent of it And though in reason it be sufficient upon our part that we Concede the whole expressed in the place but deny that it is by Water which is an Addition to the Text yet I shall premise some Reasons why we do so and then consider the Reasons alledged by those that will have Water to be here understood Arg. I The First is a Maxime yielded to by all that We ought not to go from the literal signification of the Text except some urgent necessity force us thereunto But no urgent Necessity in this place forceth us thereunto Therefore we ought not to go from it Arg. II Secondly That Baptism which Christ commanded his Apostles was the one Baptism id est his own Baptism But the one Baptism which is Christ's Baptism is not with Water as we have already proved Therefore the Baptism commanded by Christ to his Apostles was not Water-baptism Arg. III Thirdly That Baptism which Christ commanded his Apostles was such that as many as were therewith baptized did put on Christ. But this is not true of Water-baptism Therefore c. Arg. IV Fourthly The Baptism commanded by Christ to his Apostles was not John's Baptism But Baptism with Water was John's Baptism