or commanding, but confequentially, as what would follow the ir Preaching.

AND accordingly, the Evangelift Mark, in his Account of the fame Paffage, carries the Precept no farther than thus, Go ye into all the World, and preach the Gospel to every Creature. Mark 15. And then relates what would follow, accord ing to the Faith, or infidelity of the Hearers.

THE Practice of the Apoftles was conformable to what Chrift commanded; they went forth, and preached the Gospel both to Jews and Gentiles; and what was the Confequence? The fame which Chrift himself had foretold, viz. the Baptifm of the Holy Ghoft; While Peter yet fpake the Holy Ghoft fell on all them which had beard the Word. Ats x. 44. They preach'd in Demonftration of the Spirit and of Power. 1 Cor. ii. 4. And faith, Paul to the Theffalonians, Our Gofpel came not unto you in Word only, but also in Power, and in the Holy Ghoft. 1 Theff. i. 5. So that the Apoftles, in Going forth and preaching the Gofpel to every Creature, did fully obey the Precept of Chrift, by which they were not enjoined to pra&tife Water-Baptifm at all; which therefore, if their Practice in Obedience to our Saviour's Command fhall determine the Controverfy, will be no Duty upon, any now to use.

Ir then Water-Baptifm was not inftituted by Chrift, and if, (as the Vicar fays p. 203) there can be no natural Virtue in outward Water-Baptifm, for producing any Spiritual Benefit to the Soul; but all its Virtue and Efficacy depends on the Inftitution of Christ, it muft neceffarily follow, that the partaking of Water-Baptifm, or the being wash'd or dipt in Water, can be of no fpiritual Use and Benefit to the Soul. Nor do any of the Texts he

produces

produces prove that the Apostles practifed it by Virtue of Chrift's Commiffion, much lefs that 'tis a Seal of the Covenant between God and us, and a means of conveying to us the Benefit thereof.

BUT the Vicar tells us, When St. Paul was called to be baptized and wash away his Sins, calling on the Name of the Lord; no doubt, with that Baptifm, his Sins were washed away." In which he fays right; but mistakes when he fays, and that it was meant of Water-Baptifm

is as little to be doubted,' becaufe 'tis evident from the Words of Ananias that it was meant of baptizing with the Holy Ghoft; Acts ix. 17. And Ananias went his way and entered into the Houfe; and putting his Hands on him, said, Brother Saul, the Lord (even Jefus, that appeared to thee in the Way that thou cameft) hath fent me, that thou might'ft receive thy Sight, and be filled with the Holy Ghoft. This, as the next Verfe tells us, was performed; He received Sight forthwith, and was Baptized. Which plainly fhews, that the Word baptize has the fame Signification, as being filled with the Holy Ghoft, fince it is ufed inftead thereof, in reciting the fame Thing done.

As to our Opponent's Difcourfe (p. 204.) about Sprinkling and the Conveniency, Reasonableness, and Charity of that Practice, and the Danger of Dipping in feveral Climates, we fhall not enter into Difpute with him; though he is as far from anfwering the Dippers Arguments on that Head, as he is the Quakers on others. It may be true, as he fays, that the Sprinkling of the Blood of Chrift fo often used in Scripture to fignify the cleanfing us from our Sins may be reprefented and applied by Sprinkling Water, as well as washing "us • all over with it.' But that 'tis applied by either

of

'

of them we admit not. The Texts he cites viz. Heb. ix. 19. X. 22, 29. xii. 24. 1. Pet. i. 2. if the Reader peruse them, will appear nothing to the Purpose they are produc'd for. The Prophecy of Ifa. lii. 15. speaks nothing of Sprinkling with Water, but with Astonishment. The Septuagint render it, θαυμασοαντι ἔθνη πολλά Many Nations fhall be aftonished. And Junius and Tremellius bave it. Perfperget ftupore gentes Multas. He ball fprinkle many Nations with Amazement. That of Ezek. xxxvi, 25. is fpoken, not of outward Sprinkling with Water, but inward Purgation of the Heart. • Then, faith the Prophet, will Ifprinkle clean Water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. A new Heart alfo will I give you, and a new Spirit will I put within you, and I will take away the ftony Heart out of your Flefb, and I will give you an Heart of Flesh. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments and do them. Ezek. xxxvi. 25, 26, 27.

PAGE 205. Is this Query, What is the Ufe and Benefit of Water Baptifm?

To which the Vicar replies, It is an holy Inftitution of our Lord in the Room of Circumcifion, called therefore the Circumcifion of Chrift, that is, Our Chriftian Circumcifion, appointed to be the folemn Rite of our Admiffion into Chrift's Church, and a Sign and Seal ⚫ of the Covenant between God and us in Chrift, whereby on God's part, is fignified and fealed to us the washing and cleanfing our Souls by the • Blood and Spirit of Chrift from the Guilt and and Filth of Sin, Col. ii. 11. Matt. xxviii.

19.

Gen. xvii. II.

Ácts ii. 38.

As vii. 8. Rom. iv. 11.

But what do these Texts prove?

Col. ii. 11. tells us of putting off the Body of the Sins of the Flesh by the Circumcifion of Chrift, ór, in the Vicar's own Words laft cited, The washing and cleansing our Souls by the Blood and Spirit of Chrift from the guilt and filth of Sin. Agreeable to which is that of the Apostle Paul, Circumcifion is that of the Heart in the Spirit. Rom.

ii. 29.

IN Matt. xxviii. 19. is no mention of Water but of the Holy Ghost, neither is Water spoken of in Ats ii. 38.

Gen. xvii. 11. Ats vii. 8. Rom. iv. 11. relate only to Circumcifion, and have not the least tendency to fubftituting another Rite under the Gospel in its Room.

AND indeed Water-Baptifm is no where either in the Old or New Teftament called a Rite of Admiffion into Chrift's Church, or a Sign and Seal of the Covenant between God and us: However the Vicar goes on exalting it, And we on our Part, fays be, make a folemn profeffion of the Chriftian Faith, and engage our felves to live a Chriftian Life, which is called our putting on Chrift. Gal. iii. 27. But we have already fhewn that the Apostle there treats of a putting on Christ by Poffeffion, and not by Profeffion only; for thofe, whom he fays, were baptized into Chrift, and had put him on. Ver. 27: he calls, The Children of God by Faith in Chrift Jefus Verfe 26, and faith are in Chrift Jefus

U

Verfe

Verse 38: Now if any Man be in Chrift he is a new Creature. 2 Cor. v: 17. So that the putting on of Christ is a real putting him on, an Experiencing the inward Work of the Holy Spirit in effectual Regeneration; which many that partake of Water-Baptifm are Strangers to.

BUT the Vicar rifes yet higher, We, fays he, are hereby initiated in Chrift's Religion, made his Difciples and Members of his Church, and • entitled to the privileges thereof: We are made the Children of God by Adoption and Grace, and Heirs of the Kingdom of Heaven.' This fhews that he believes his Church-Catechifm, But that the Scripture attributes any of these glorious Privileges to Water-Baptifm we find not; he indeed filently cites Matt. xx. 19. 1 Cor. xii. 13. John i. 12. Rom. viii. 17. xii. 5. But let us hear those Texts speak for themselves.

Matt. xxviii. Go ye therefore and teach all Nations baptizing them in the Name of the Father, and of the Son and of the Holy Ghost.

1 Cor xii. 13. For by one Spirit are we all brptized into one Body, whether we be Jews or Gentiles, whether we be bond or free. and have been all made to drink into one Spirit.

Johni. 12. But as them gave he power to even to them that believe

many as received him, to become the Sons of God, on his Name.

Rom. viii. 17. And if Children then, Heirs; Heirs of God and joint Heirs with Chrift: if fo be that we fuffer with him, that we may also be glorified together.

Rom.