This distinction between the watery baptism of John, and the fiery and spiritual baptism of Christ, was pointed out by Jesus Christ himself; for, he is reported to have appeared to his disciples after his resurrection, and to have commanded them [149] "that they should not depart from Jerusalem, but wait for the promise of the Father, which, says he, ye have heard from me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence."

[Footnote 149: Acts 1.4.]

Saint Luke also records a transaction which took place, in which Peter was concerned, and on which occasion he first discerned the baptism of Christ, as thus distinguished in the words which have been just given.

[150] "And as I began to speak, says he, the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John, indeed, baptised with water, but ye shall be baptized by the Holy Spirit."

[Footnote 150: Acts II, 15,16.]

A similar distinction is made also by St. Paul; for when he found that certain disciples had been baptized only with the baptism of John,[151]

he laid his hand upon them, and baptized them again; but this was with the baptism of the spirit. In his epistle also, to the Corinthians, we find the following expression:[152] "For by one spirit are we all baptized unto one body."

[Footnote 151: Acts 19.]

[Footnote 152: I Cor. 12, 13].

SECT. III.

_Question is, which of these turn baptisms is included in the great commission given by Jesus to his Apostles, "of baptizing in the name of the Father, the Son, and the Holy Ghost?"--Quakers deny it to be that of John, because contrary to the ideas of St. Peter and St.

Paul--because the object of John's baptism had been completed--because it was a type under the law, and such types were to cease._

It appears then that there are two baptisms recorded in Scripture; the one, the baptism of John, the other that of Christ; that these are distinct from one another; and that the one does not include the other, except he who baptizes with water, can baptize at the same time with the Holy Ghost. Now St. Paul speaks only of[153] one baptism as effectual; and St. Peter must mean the same, when he speaks of the baptism that saveth. The question therefore is, which of the two baptisms that have been mentioned, is the one effectual, or saving baptism? or, which of these it is, that Jesus Christ included in his great commission to the Apostles, when he commanded them "to go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

[Footnote 153: Eph. 4.5.]

The Quakers say, that the baptism, included in this commission, was not the baptism of John.

In the first place, St. Peter says it was not, in these words: [154] "Which sometimes were disobedient, when once the long suffering of G.o.d waited in the days of Noah while the Ark was preparing, wherein few, that is, eight souls, were saved by water;[155] whose antetype baptism doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards G.o.d,) by the resurrection of Jesus Christ."

[Footnote 154: 1 Peter 3. 20. 21]

[Footnote 155: Antetype is the proper translation, and not "the figure whereunto."]

The Apostle states here concerning the baptism that is effectual and saving; first, that it is not the putting away of the filth of the flesh, which is effected by water. He carefully puts those upon their guard, to whom he writes, lest they should consider John's baptism, or that of water, to be the saving one, to which he alludes; for, having made a beautiful comparison between an outward salvation in an outward ark, by the outward water, with this inward salvation by inward and spiritual water, in the inward ark of the Testament, he is fearful that his reader should connect these images, and fancy that water had any thing to do with this baptism. Hence he puts his caution in a parenthesis, thus guarding his meaning in an extraordinary manner.

He then shows what this baptism is, and calls it the answer of a good conscience towards G.o.d by the resurrection of Jesus Christ. In fact, he states it to be the baptism of Christ, which is by the Spirit. For he maintains, that he only is truly baptized, whose conscience is made clear by the resurrection of Christ in his heart. But who can make the answer of such a conscience, except the Holy Spirit shall have first purified the floor of the heart; except the spiritual fan of Christ shall have first separated the wheat from the chaff, and except his spiritual fire shall have consumed the latter?

St. Paul makes a similar declaration: "For as many of you as have been baptized into Christ, have put on Christ."[156] But no man, the Quakers say, merely by being dipped under water, can put on Christ, that is, his life, his nature, his disposition, his love, meekness, and temperance, and all those virtues which should characterise a Christian.

[Footnote 156: Galat 3. 27.]

To the same purport are those other words by the same Apostle:[157] "Know ye not, that so many of us as were baptized unto Jesus Christ, were baptized into his 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 again--[158] "Buried with him in baptism, wherein also ye are risen with him, through the faith of the co-operation of G.o.d, who hath raised him from the dead." By these pa.s.sages the Apostle Paul testifies that he alone is truly baptized, who first dies unto sin, and is raised up afterwards from sin unto righteousness, or who is raised up into life with Christ, or who so feels the inward resurrection and glory of Christ in his soul, that he walks in newness of life.

[Footnote 157: Rom. 6.3.4]

[Footnote 158: Colos. 2.12]

The Quakers show again, that the baptism of John could not have been included in the great commission, because the object of John's baptism had been completed even before the preaching of Jesus Christ.

The great object of John's baptism, was to make Jesus known to the Jews.

John himself declared this to be the object of it. [159] "But that he should be made manifest unto Israel, _therefore_ am I come baptizing with water." This object he accomplished two ways; first, by telling all whom he baptized that Jesus was coming, and these were the Israel of that time; for he is reported to have baptized all Jerusalem, which was the metropolis, and all Judea, and all the country round about Jordan.

Secondly, by pointing him out personally.[160] This he did to Andrew, so that Andrew left John and followed Jesus. Andrew, again, made him known to Simon, and these to Philip, and Philip to Nathaniel; so that by means of John, an a.s.surance was given that Jesus of Nazareth was the Christ.

[Footnote 159: John 1.31.]

[Footnote 160: John 1.40.]

The Quakers believe again, that the baptism of John was not included in the great commission, because it was a type under the law, and all types and shadows under the law were to cease under the Gospel dispensation, or the law of Christ.

The salvation of the Eight by water, and the baptism of John, were both types of the baptism of Christ. John was sent expressly before Jesus, baptizing the bodies of men with water, as a lively image, as he himself explains it, of the latter baptizing their souls with the Holy Ghost and with fire. The baptism of John, therefore, was both preparative and typical of that of Christ. And it is remarked by the Quakers, that no sooner was Jesus baptized by John with water in the type, than he was, according to all the Evangelists, baptized by the [161] Holy Ghost in the antetype. No sooner did he go up out of the water, than John saw the Heavens opened, and the spirit of G.o.d descending like a dove, and lighting upon him. It was this baptism of Jesus in the antetype which occasioned John to know him personally, and enabled him to discover him to others. The baptism of John, therefore, being a type or figure under the law, was to give way, when the antetype or substance became apparent. And that it was to give way in its due time, is evident from the confession of John himself. For on a question which arose between some of John's disciples and the Jews about purifying, and on a report spread abroad, that Jesus had begun to baptize, John says, [162] "He (Jesus) must increase, but I must decrease."--This confession of John accords also with the following expressions of St. Paul: [163] "The Holy Ghost this signifying, that the way into the Holiest of all was not yet made manifest, while as the first tabernacle was yet standing, which was a figure for the time then present,"--which stood only in meats and drinks, and divers washings, and carnal ordinances imposed on them until the time of reformation.

[Footnote 161: Mat. 3. 16.--Mark 1. 10.]

[Footnote 162: John 3. 30.]

[Footnote 163: Heb. 9. 8. 9. 10.]

SECT. IV.

_Quakers show that the baptism, included in the great commission, which appears not to be the baptism of John, is the baptism of Christ, from a critical examination of the words in that commission--Way in which the Quakers interpret these words--This interpretation confirmed by citations from St. Mark, St. Luke, and St. Paul_.

Having attempted to show, according to the method of the Quakers, that the baptism of John is not the baptism included in the great commission, I shall now produce those arguments, by which they maintain that that baptism, which is included in it, is the baptism of Christ.

These arguments will be found chiefly in a critical examination of the words of that commission.

To enable the reader to judge of the propriety of their observations upon these words, I shall transcribe from St. Matthew the three verses that relate to this subject.

[164] "And Jesus came and spake unto them, saying, All power is given unto me in Heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. And lo, I am with you alway, even unto the end of the world."

[Footnote 164: Mat. 23.18,19,20.]

The first observation, which the Quakers make, is upon the word "THEREFORE." As all power is given unto _me_ both in Heaven and in earth; and as I can on that account, and as I will qualify you, go ye therefore, that is, having previously received from me the qualification necessary for your task, go ye.

The next observation is, that the commission does not imply that the Apostles were to teach and to baptize as two separate acts, but, as the words intimate, that they were to teach baptizing.

The Quakers say again, that the word "teach" is an improper translation of the original [165]Greek. The Greek word should have been rendered "make disciples or proselytes." In several editions of our own Bibles, the word "teach" is explained in the margin opposite to it, "make disciples or Christians of all nations," or in the same manner as the Quakers explain it.

[Footnote 165: [Greek: didasko] is the usual word for teach, but [Greek: word] is used in the commission; which latter word occurs but seldom in the New Testament, and always signifies to "disciple."]

On the word "baptize," they observe, that because its first meaning is to wash all over, and because baptism with Christians is always with water, people cannot easily separate the image of water from the word, when it is read or p.r.o.nounced. But if this image is never to be separated from it, how will persons understand the words of St. Paul, "for by one spirit are we all baptized into one body?" Or those of Jesus, "Can ye drink of the cup that I drink of, or be baptized with the baptism that I am baptized with?" Or, if this image is not to be separated from it, how will they understand the Evangelists, who represent Jesus Christ as about to baptize, or wash all over, with fire?

To baptize, in short, signifies to dip under water, but, in its more general meaning, to purify. Fire and water have equally power in this respect, but on different objects. Water purifies surfaces. Fire purifies by actual and total separation, bringing those bodies into one ma.s.s which are h.o.m.ogeneous, or which have strong affinities to each other, and leaving the dross and incombustible parts by themselves.

The word "in" they also look upon as improperly translated. This word should have been rendered [166] "into." If the word "in" were the right translation, the words "in the name of the Father, and of the Son, and of the Holy Ghost," might be construed into a form of words to be used at the time of baptism.

[Footnote 166: The word in the original Greek is [Greek word] and not [Greek word]]