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"that I could withstand God?" As if he had faid, • How could I refuse to own them, and have fellowship with them, that God owned, and had fellowship with, and gifted and fanctified, as ell as the believing Jews?' Speaking not one word, in his account to the brethren, of water-baptifm: but, on the contrary, he makes it John's, by way of diftinction from Chrift's baptifm, by remembering, and repeating, the words of his Lord and Master, viz. " John indeed baptized "with water, but ye fhall be baptized with the Holy Ghoft." I appeal to every indifferent reader, if I have not done justice to the text.

I fhall next confider his exceptions to what I fay in my KEY, in defence of our difufe, or ceffation, of water-baptifin, &c.

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Page 83, 84. The first reafon he makes me give for it, is, That all Proteftants are against figures and fhadows.' To which he anfwers, But baptifm, and the Lord's fupper, being no figures nor fhadows, all Proteftants are for them; unless the Quakers are to be accounted Proteftants, that difown all Protestant churches, and are owned by none,'

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This is all he quotes of mine; and this is what he fays, on what he has quoted: fo that they may be of the nature of fhadows and figures, for all him; and, confequently, Proteftants practise against judgment. For he only denies them to be figures and fhadows, and leaves us there. But he had done well, if he had given us his reasons, and had also taken notice of what I fay, page 22 in my KEY, which immediately foregoes what he has cited out of it; viz. That practice only is no • inftitution;' and that is all he can allege in favour of John's baptifin. That which feems my part to perform, though he preffes it not upon me, is to fhew, That water-baptifm, and the Lord's fupper (fo called) are of the nature of figures and shadows, of which Chrift was the fubftance.

Now, that they are fo, we must confider, That if Christ was the END of John, (as John renders him,

Mat.

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Mat. iii. 11. John iii. 30. and Chrift himself suggests to us, Mat. xi. 7 to 12.) then water-baptifm was but a forerunner, and fhewed forth what was to come," that "which the leaft in the kingdom of heaven exceeded," and therefore not of the kingdom; and, confequently, no longer of force in point of inftitution. Though, by being the obfervation peculiar to John's ministry, it had obtained credit, and therefore was continued, ex gratia. But it is plain, from Chrift's own words, "The kingdom of God came not with obfervation,' Luke xvii. 20. At leaft, therefore, Proteftants ought to be modeft upon us, with refpect to the reason we render for our ceffation of water-baptifm. And though he says, We ought not to be accounted Proteftants, that dif own all Proteftant churches, and are owned by none of them' I would have this author to know, we are true Proteftants: Proteftants upon those reasons, that were the first motives to that character; and can compare, in our negatives, with any species of Proteftants. And do challenge this author, without vanity, upon that head, begin when he will,

At the fame time, we cannot but have charity for the perfons of Roman Catholicks, and would, by that, teach them the truth and greater excellency of our religion.

And next, for our difowning of all other Proteftant churches, and not being owned by them;' First, It is not upon the fame grounds that the Roman Catholicks difown them: and, fecondly, experience tells us, it is what all forts of Proteftants do to one another; and therefore not fo fingular in us, as is fuggefted by this illwilling author.

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But, he is mightily difpleafed with me, For being against all figures in the time of the gospel;' adding, that we, mortals, cannot think, or fpeak, or work without figures;' diftinguishing between prenunciative and commemorative figns:' ridiculing me for fuch an affertion. But if my reader will turn to page 24. of my KEY, cited by this author, he will find, I only deny, under the gofpel, the neceffity and fervice of prenunciative or forerunning figns; joining to figns, forerunning 3

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figures and fhadows; and promifcuously using them to one and the fame purpose, and therefore not all signs, but figns of fomething to come, and to be accomplished by the coming thereof; as the following words, he makes another quibble upon, plainly fhew; viz. That the nature of the gospel is inward, Spiritual, and eternal.' But he leaves out, That therefore the continuing to practise figures, figns and fhadows, as still in force, (which forerun Chrift and his difpenfation) make his coming of none effect. For then he had given too strong a reafon for our difufe, and difappointed himself of the unfair advantage he endeavours to gain upon me, by letting his reader fee that I did not deny the continuance of all figns, but prenunciative or forerunning ones; fuch as are of the nature of figures and fhadows, and therefore can have no commiffion to perpetuate them; of which I take water-baptifm and the Supper to be two. For Chrift, as well as John, declares water baptifm a forerunner of a more excellent baptifin, And one thing wherein that excellency of Chrift's baptifm confifts, is the durableness of it: but if John's is to laft as long as Chrift's, Chrift's does not excel John's in duration; quite contrary to John's own difcrimination and testimony, viz. "He (Chrift) fhall increase, " and I decrease."

But if it be confidered, that this adversary would make me deny all figns, as Exodus vii. 8, 9. Numb. xi. Pfalm lxxvii. Jer. xxxii. (just as his friend J. Faldo, and fome of that ingenuity, have made us to deny all scripture commands, because fome of us have faid, (in temporary and extraordinary cafes, as that of Jeremiah, Jonas, Amos, &c.) That which is a command to another, is no command to us, unless the fame spirit require the fame, or the like thing of us;' therefore the moral law, or decalogue, is no law or command to us, nor are we obliged to yield obedience to it, (though it be general and perpetual); I fay, they that confider the juftice of my parallel, and injuftice of his infinuation, will perceive he is not a

fair enemy, nor ought to have credit with his reader, to our prejudice.

I am, then, no more against figures, than against forms. We cannot, I know, live, fpeak, or act without them: but these are not forerunning figns or forms, temporary and fhadowy obfervations; but fuch neceffary and effential ones, as are coupled to our very being, and requifite converse among men.

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But from this he falls hard upon me, because I fay, The gofpel is inward, Spiritual, and eternal:' For," fays he, without many figures, this is not fenfe; and with them, is either not true, or not to the purpose. The gofpel, being the new covenant, is neither in'ward nor outward. Will W. P. never leave talking ' of infide and outfide of things that have no fides?" This language, I doubt not, will found harfh, as well as light, to other people's ears, as well as ours: and truly he is a daring and adventurous perfon; for till now, I thought truth had an infide: if he had read the 31ft of Jeremiah, he would have found there, that the gofpel is an inward ftate, and has an infide; where God, fpeaking by that prophet of the gofpel, or new covenant time, fays, "Behold, the days come that I "will make a new covenant with the house of Ifrael, "and with the houfe of Judah: not according to the

covenant that I made with their fathers, in the day "that I took them by the hand, to bring them out "of the land of Egypt (which my covenant they brake, "although I was an hufband unto them, faith the "Lord): but this fhall be the covenant that I will "make with the house of Ifrael; after those days, faith "the Lord, I will put my law in their inward parts, "and write it in their hearts, and will be their God, " and they fhall be my people. And they fhall teach no more every man his neighbour, and every man "his brother, faying, Know the Lord: for they shall "all know me, from the leaft of them to the greatest " of them, faith the Lord: for I will forgive their iniquity, and I will remember their fin no more." Now here is truth with both its fides: truth in its out

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ward appearance, according to the low and carnal ftate of man and this may be called, comparatively, the out-fide of truth. Here, alfo, we may learn, that truth has an infide; a more spiritual and eternal part; and that is what I call the gospel-difpenfation: or, that this more inward and fpiritual appearance of the truth, is the new covenant, or gofpel. What elfe did our Lord Jefus intend by the gospel of the kingdom, than the bleffing of the power of God, to deliver man from the power of fin and fatan, the original of it? So the apostle phrases it, "The gospel is the power of God "to to falvation." That is, the power of the kingdom of God, and that is the gospel of the kingdom. Now if this be not of an inward, fpiritual, and eternal nature, nothing can be: which, I prefume, the reader will, with me, think an abfurd, as well as unchristian conclufion. But he fays, It is partly inward and partly outward." I fay, It is inward, but it may be outwardly expressed by a godly conversation; and so far, and no otherwife, it may be faid to be outward. Nor does this weaken my affertion, or the confequence I have obferved from it; viz. That the gofpel, and new covenant, came not with outward obfervations; and that water-baptifm was fuch; therefore no ordinance of the kingdom of the Meffiah.

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But if it be an ordinance, as this author fays, p. 87, and that the inward part keeps time with the outward (for there he allows of infide and outfide) then it would do fo to as many as have the outward part administered to them: but we have no evidence of fuch concurrence of the Holy Ghoft. We have never found it in our felves, nor do we fee it in others, that are in the practice of it, but much the contrary; in that envy, pride, luxury, and covetoufnefs prevail, and little of the true cross of Chrift, felf-denial, dying daily, or the new creature appears: how, then, does the inward grace make up but one baptifm, if it accompany not water? But of that I have already treated before; and, it is plain, it is but gratis di&tum on our adversary's fide, He begs the question.

Lastly,

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