A Portraiture of Quakerism, Volume 2 / Taken from a View of the Education and Discipline, Social Manners, Civil and Political Economy, Religious Principles and Character, of the Society of Friends

by Thomas Clarkson

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 pronounced. 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 mass which are homogeneous, 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]

But we have no evidence that such a formula was ever used, when any of the Apostles baptized. Indeed, the plain meaning of the word is "into," and therefore all such formula is groundless.[167] "Jesus Christ did not, says Zuinglius, by these words institute a form of baptism, which we should use, as divines have falsely taught."

[Footnote 167: Lib. de Bapt. p. 56, tom. 2. Oper.]

On the word "name," the Quakers observe, that, when it relates to the Lord, it frequently signifies in scripture, his life, or his spirit, or his power. Thus, [168] "in my name, shall they cast out devils." And, [169] "by what power, or by what name have ye done this?"

[Footnote 168: Mark 16. 17.]

[Footnote 169: Acts 4. 7.]

From the interpretation, which has now been given of the meaning of several of the words in the verses, that have been quoted from St. Matthew, the sense of the commission, according to the Quakers, will stand thus: "All power is given to me in Heaven and in earth. In virtue of the power which I have, I will give you power also. I will confer upon you the gift of the Holy Spirit. When you have received it, go into different and distant lands; go to the Gentiles who live in ignorance, darkness, and idolatry, and make them proselytes to my new dispensation; so purifying their hearts, or burning the chaff of their corrupt affections by the active fire of the Holy Spirit, which shall accompany your preaching, that they may be made partakers of the divine nature, and walk in newness of life. And lest this should appear to be too great a work for your faith, I, who have the power, promise to be with you with this my spirit in the work, till the end of the world."

The Quakers contend, that this is the true interpretation of this commission, because it exactly coincides with the meaning of the same commission as described by St. Luke and St. Mark, and of that also which was given to St. Paul.

St. Luke states the commission given to the Apostles to have been [170] "that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem." The meaning therefore of the commission, as stated by St. Luke, is precisely the same as that stated by St. Matthew. For first, all nations are included in it. Secondly, purification of heart, or conversion from sin, is insisted upon to be the object of it. And thirdly, this object is to be effected, not by the baptism of water, (for baptism is no where mentioned,) but by preaching, in which is included the idea of the baptism of the spirit.

[Footnote 170: Luke 24. 47]

St. Mark also states the commission to be the same, in the following words: [171] "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized, shall be saved." Here all nations, and the preaching of the Gospel, are mentioned again; but baptism is now added. But the baptism that was to go with this preaching, the Quakers contend to be the baptism of the spirit. For first, the baptism here mentioned is connected with salvation. But the baptism, according to St. Peter, which doth also now save us, "is not the putting away the filth of the flesh, but the answer of a good conscience towards God by the resurrection of Jesus Christ;" or the baptism of the spirit. Secondly, the nature of the baptism here mentioned is explained by the verse that follows it. Thus, "he that believeth, and is baptized, shall be saved. And these signs shall follow them that believe: they shall speak with new tongues." This therefore is the same baptism as that which St. Paul conferred upon some of his disciples by the laying on of his hands. [172] "And when Paul had laid his hands upon them, the Holy Ghost came upon them, and they spake with tongues and prophesied." Thus, again, it is demonstrated to be the baptism of the spirit.

[Footnote 171: Mark 16.15.]

[Footnote 172: Acts 19.6.]

The commission also, which has been handed down to us by St. Matthew, will be found, as it has been now explained, to coincide in its object with that which was given to Paul, as we find by his confession to Agrippa. For he declared[173] he was sent as a minister to the Gentiles "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ." But what was this, the Quakers say, but to baptize them into the life and spirit of a new and divine nature, or with the baptism of Christ?

[Footnote 173: Acts 26.17. 18.]

And as we have thus obtained a knowledge from St. Paul of what his own commission contained, so we have, from the same authority, a knowledge of what it did not contain; for he positively declares, in his first Epistle to the Corinthians, that "Christ sent him not to baptize (evidently alluding to the baptism by water) but to preach the Gospel." It is clear therefore that St. Paul did not understand his commission to refer to water. And who was better qualified to understand it than himself?

It is also stated by the Quakers, as another argument to the same point, that if the baptism in the commission had been that of water only, the Apostles could easily have administered it of themselves, or without any supernatural assistance; but, in order that they might be enabled to execute that baptism which the commission pointed to, they were desired to wait for divine help. Jesus Christ said,[174] "I send the promise of my father upon you; but tarry ye in the city of Jerusalem until ye be endued with the power from on high; for John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." Now, the Quakers ask, if baptism by water had been the baptism contained in the great commission, why could not the Apostles have performed it of themselves? What should have hindered them more than John from going with people into the rivers, and immersing them? Why were they first to receive themselves the baptism of the spirit? But if it be allowed, on the other hand, that when they executed the great commission, they were to perform the baptism of Christ, the case is altered. It became them then to wait for the divine help. For it required more than human power to give that baptism, which should change the disposition and affections of men, and should be able to bring them from darkness unto light, and from the power of Satan unto God. And here the Quakers observe, that the Apostles never attempted to execute the great commission, till the time fixed upon by our Saviour, in these words: "But tarry ye in the city of Jerusalem, until ye be endued with power from on high." This was the day of pentecost. After this "they preached, as St. Peter says, with the Holy Ghost sent down from Heaven," and with such efficacy, that "the Holy Ghost fell upon many of them, who heard their words."

[Footnote 174: Luke 24.49.]