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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 God 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?

"For as

St. Paul makes a similar declaration : many of you as have been baptized into Christ, have put on Christ." But no man, the Quakers say, merely by being dipped under water, can

g Galat. 3. 17.

put on Christ, that is, his life, his nature, his disposition, his love, meekness, and temperance, and all those virtues which should characterize a Christian.

To the same purport are those other words by the same Apostle: "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-i" Buried with him in baptism, wherein also ye are risen with him, through the faith of the co-operation of God, who hath raised him from the dead." By these passages 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.

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,

h Rom. 6. 3. 4. VOL. IK

i Colos. 2. 18.

2 S

Jesus known to the Jews.

John himself declared j" But that he should

this to be the object of it. 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. 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 assurance was given that Jesus of Nazareth was the Christ.

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

j John 1. 31.

k John 1. 40.

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 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 God 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. 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, m "He (Jesus) must increase, - but I must decrease."-This confession of John accords also with the following expressions of St. Paul: " "The Holy Ghost this signifying, that

n

1 Mat. 3. 16.-Mark 1. 10

m John 3. 30

For

n Heb. 9. 8. 9. 10.

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."

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