the holy ghost. Here is something that changes, regenerates, and renews the soul; well may this be said to be saving. And as this "washing of water by the word" spiritually saves the soul, how natural is Peter's comparison of an outward salvation, in an outward ark, on the outward water, to this inward salvation, by inward and spiritual water, in the inward and spiritual ark of the everlasting covenant. See Rev. xi. 19. "And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament," &c.

If Christians would wait to see the temple of God thus spiritually opened in heaven, they would come to know this ark, and would rejoice in the salvation therein experienced; and would know it to be as impossible for one sign or figure to save the soul as another; that outward water can no more be sanctified to the washing away sin, than the "blood of bulls and goats," which the apostle says plainly, is impossible, Heb. x. 4, "For it is not possible that the blood of bulls and of goats should take away sins." And it will forever remain as impossible for outward washing to do it; and therefore Peter wisely adds, after mentioning the baptism that now saves us, "not the putting away the filth of the flesh." For he had now learned, whatever he had when he visited Cornelius, and it is likely he pretty well knew it then, that outward water could not wash away sin, nor "make the comers thereunto perfect, as pertaining to the conscience," any more than the other signs and divers washings under the law. And therefore, having mentioned outward water in the preceding verse, lest any should ignorantly suppose he meant outward water, in speaking of the baptism which now saves us, he carefully and immediately distinguishes, and declares he did not mean any outward cleansing, but something which really doth save; and he asserts it to be "by the resurrection of Jesus Christ," as that which, livingly known in us, "the resurrection and the life," brings to the comfortable answer of a good conscience. And nothing else ever can, for the law made nothing perfect as pertaining to the conscience;" for, it "having a shadow of good things to come, and not the very image of the things, can never, with those sacrifices which they offered year by year continually, make the comers thereunto

perfect; for then would they not have ceased to be offered, because that the worshippers once purged, should have had no more conscience of sins." Heb. x. 1, 2.

Here we see those outward sacrifices and washings, "the shadows of good things to come," could never purge the conscience then; nor can any outward baptisms, nor all the waters of Jordan, any more do it now; and therefore, Peter, speaking of the baptism which now saves us, brings it home to that which alone can truly purge the conscience, and "make the comers. thereunto perfect ;" to wit," the bringing in of a better hope, by the which we draw nigh unto God." Heb. vii. 19. Here we "lay hold upon the hope set before us; which hope," says the apostle, "we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the vail." Chap. vi. 18, 19. This is "Christ in us the hope of glory." See Col. i. 27. This is known only where Christ is "the resurrection and the life" experimentally to the soul, as before observed. Here alone is the answer of a good conscience. Hereby indeed "we draw nigh unto God," and this is all within, and is the experience of such only whose understandings are so enlightened, as to know what is the hope of this calling, and what the riches of the glory of his inheritance in the saints." Eph. i. 18.

CHAPTER III.

All old things done away in the gospel state. Signs and shadows ceased. Their use was from men's alienation from Christ; the law being added because of transgression. Christ in men, the life of all dispensations, All change in these, but in accommodation to the change in men. Shadows but imposed until the time of reformation. The way into the holiest of all not manifest, whilst the first tabernacle was standing, and the mind resting in outward ordinances. Water baptism was under the first covenant, and no part of the second. Hence the least, purely under the second, is greater than John, as John the Baptist. As Mosos gave place to Joshua, so John to Jesus. Moses entered not into Canaan; nor John, as the Baptist, into the purely spiritual kingdom. Signs and figures make none perfect. Hence there is a disannuling of all these for their weakness. It is idle to suppose one set of ceremonials abolished to make way for others, as

gospel ordinances. Christ commisionates his disciples, at Galilee, to baptize into the very name, the life and power of God; not as a separate act but by their powerful gospel ministry. They were to teach baptizingly.

As I have long seen, with sorrow, how the shadows detain people from the substance, and how hard many strive, even against lively convictions to the contrary, at times, and greatly to their own loss, in regard to the true riches, glory, and inheritance of and in the saints, to make these outward things answer, as a substitute, instead of inward substance; I am in earnest to assist them, if possible, in the necessary discovery that these things have long ago ceased, as to their proper use, and can have no proper place in the full sunshine of the gospel day. Bear with me, therefore, friendly reader, whilst I further show how "all old things" (signs and ceremonies)" are passed away" to all thorough Christians; "all things are" to these "become new; all things are of God." 2 Cor. xvii. 18.

Now, it is clear to me, "all old things" are not passed away in the experience of any who are continuing in the religious use of outward bread, wine, water, or any of the old figurative things of the former dispensations. The law was added because of transgressions, till the seed should come. Gal. iii. 19. If man had not transgressed against the light of Christ, shining in the heart, and enlightening "every man that cometh into the world," (John i.) I suppose no outward written law had ever been necessary. Were not the minds of men alienated from the life and government of Christ in the soul, where the kingdom of heaven is, (for Christ declares it is within,) none of the signs, either of John's or the Mosaic dispensation, had ever been found needful. These were only as a schoolmaster, to lead the mind back from its wanderings, to Christ, who is "the same yesterday, to-day, and forever;" the change is only in us, and all the change of dispensations, from first to last, is in accommodation and condescension to the changing and changed state of men. Christ was "before Abraham," and was and is all the real life, in and under every dispensation; and those outward things were only "imposed on them until the time of reformation," (Heb. ix. 10,) until a return to that from which the mind was estranged; for in that estranged, bewildered, and outward lite

ral state of mind, "the way into the holiest of all was not made manifest;" for the first, the outward "tabernacle, was yet standing," (verse 8;) and the mind in this state was still disposed to stop and rest in the outward tabernacle, and in the shadow of the first covenant, which had many "ordinances of divine service, and a worldly sanctuary." See verse 1. Here the outward wor shippers rested secure, although this tabernacle was but "a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; which stood only (let it be duly noticed) in 'meats, and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation," verse 10. But none of these things belong to the gospel, or time of real reformation, and full return to the life and substance, which was of old, before ever the outward law was written, amply sufficient for all that would keep to it. But men departing from this, and rebelling against the light, they know not the ways thereof, nor abide in the paths thereof. Job xxiv. 13. And in this alienated and rebellious state, "the law entered, that the offence might abound," Rom. v. 23; for God, in gracious condescension to man thus darkened, and wandering from the sure guide, was pleased to meet him in things more outward, to arrest his attention, and make him sensible of the offensiveness of his state and condition; that so, if it might by any means be effected, he might turn to the Lord, and find him a saviour. Hence the law entered with many very significant ceremonies and services, pointing out man's need of purification, forgiveness, and restoration. All this was to serve as a "schoolmaster to lead to Christ." It not only pointed to him as then yet to come, a great way off, or a long time hence; but it pointed to him also directly, as then at hand, in and among them, if they would have known and attended to him. For, says Moses, (Deut. xxx. 11, &c.) "This commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldst say, who shall go up for us to heaven, and bring it unto us, that we may hear it and do it? Neither is it beyond the sea, that thou shouldst say, who shall go over the sea for us, and bring it unto us, that

we may hear it and do it? but the word is very nigh thee, in thy mouth and in thy heart, that thou mayst do it." And verse 20, he presseth it upon them to love and cleave unto the Lord, assuring them thus; "for he is thy life, and the length of thy days."

Thus did Moses point out the word near and in them, and referred them plainly to the Lord himself, as the life to their souls. And Paul tells the Romans, (x. 8,) that this word which Moses tells Israel was near and in them, "is the word of faith, which we preach." And in the preceding verses expressly declares this to be the "righteousness of faith;" and that it speaketh on this wise, "Say not in thine heart, who shall ascend into heaven? (that is, to bring Christ down from above;) or who shall descend into the deep? (that is, to bring Christ again from the dead,") &c. Hence it is clear, that the life of Christ the Lord near them and even in them, was what Moses meant to point them to, and wished them to love and cleave unto, and which was nothing less than the true and living word of faith which the apostles preached. This, as before hinted, has been the real life of all dispensations; and when and where the true reformation, return, and cleaving unto this, hearing and doing it, take place in purity and fulness, "all old things are passed away." The shadows vanish before the light, and the elements melt with the fervent heat of the gospel sun.

These things could never have been designed for perpetual continuance in the gospel state, but only to lead unto it. "For if that first covenant had been faultless, then should no place have been sought for the second." Heb. viii. 7. John's baptism, as well as the passover, was under the first covenant, and no proper part of the second. Had it been part of the second, how could Christ have testified, as before noticed, that though among them that are born of women, there hath not risen a greater than John the Baptist, notwithstanding he that is least in the kingdom of heavenis greater than he? Mat. xi, 11. But the reason is now plain, as already evinced, why the least in the kingdom of heaven is greater than he, to wit, that both he, as John the Baptist, and his baptism, belonged not to the second covenant; and that, therefore, as John the Baptist, he was but