An Apology for the True Christian Divinity / Being an explanation and vindication of the principles and doctrines of the people called Quakers

by Robert Barclay

Obj. 2.If it be said, That this Controversy arises from the Definition of the Thing, as well as from the Name.

Answ. The Definition of Sacrament agrees to many other Things.It will be found otherwise: For whatever Way we take their Definition of a Sacrament, whether as an outward visible Sign, whereby inward Grace is conferred, or only signified, this Definition will agree to many Things, which neither Papists nor Protestants will acknowledge to be Sacraments. If they be expressed under the Name of sealing Ordinances, as by some they are, I could never see, either by Reason or Scripture, how this Title could be appropriate to them, more than to any other Christian, religious Performance: What sealing Ordinance doth mean.For that must needs properly be a sealing Ordinance, which makes the Persons receiving it infallibly certain of the Promise or Thing sealed to them.

Obj. 3.If it be said, It is so to them that are faithful;

Answ.I answer; So is Praying and Preaching, and doing of every good Work. Seeing the Partaking or Performing of the one gives not to any a more certain Title to Heaven, yea, in some Respect, not so much, there is no Reason to call them so, more than the other.

Besides, we find not any Thing called the Seal and Pledge of our Inheritance, but the Spirit of God. It is by that we are said to be sealed, Ephes. i. 14. and iv. 30. which is also termed the Earnest of our Inheritance, 2 Cor. i. 22. and not by outward Water, or Eating and Drinking; which as the wickedest of Men may partake of, so many that do, do, notwithstanding it, go to Perdition. That outward Washing doth not cleanse the Heart.For it is not outward Washing with Water that maketh the Heart clean, by which Men are fitted for Heaven: And as that which goeth into the Mouth doth not defile a Man, because it is put forth again, and so goeth to the Dunghill; neither doth any Thing which Man eateth purify him, or fit him for Heaven. What is said here in general may serve for an Introduction, not only to this Proposition, but also to the other concerning the Supper. Of these Sacraments (so called) Baptism is always first numbered, which is the Subject of the present Proposition; in the Explanation of which I shall first demonstrate and prove our Judgment, and then answer the Objections, and refute the Sentiments of our Opposers. Part I.As to the first Part, these Things following, which are briefly comprehended in the Proposition, come to be proposed and proved.

§. III.

Prop. II.Secondly, That this one Baptism, which is the Baptism of Christ, is not a Washing with, or Dipping in Water, but a being baptised by the Spirit.

Prop. III.Thirdly, That the Baptism of John was but a Figure of this; and therefore, as the Figure, to give Place to the Substance; which though it be to continue, yet the other ceaseth.

Prop. I.One Baptism proved. As for the First, viz. That there is but one Baptism, there needs no other Proof than the Words of the Text, Ephes. iv. 5. One Lord, one Faith, one Baptism: Where the Apostle positively and plainly affirms, that as there is but one Body, one Spirit, one Faith, one God, &c. so there is but one Baptism.

Obj. 1.As to what is commonly alleged by Way of Explanation upon the Text, That the Baptism of Water and of the Spirit make up this one Baptism, by Virtue of the sacramental Union;