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the inward and everlasting fulness and divine sufficiency. Do but read them. "In whom also ye are circumcised, with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God, who hath raised him from the dead. And you being dead in your sins, and the uncircumcision of your flesh, hath he quickened together with him; having forgiven you all trespasses, blotting out the hand-writing of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross."

What could Christ have done, or Paul have said, more fully to have shown the abolition of ordinances? Even that of water baptism is as plainly here expunged and superseded, as circumcision. And it is, marvellous to me, that men of sense, as the author of the forementioned "Plain Account," &c. with divers others, should be so vailed in their understandings, as to adduce this passage, and several more of somewhat like import, in support of water baptism; when the manner of the apostle's bringing it in, just after warning them against the rudiments of the world, pointing out the fulness of Christ, the inward hope of glory, and declaring them complete in him; and then immediately showing how they are complete in him, without any of those rudiments he had just warned them against, shows as plainly as sunshine, that their circumcision and their baptism were both in him, the one as much as the other. So that I desire the candid reader to turn to the passage, and read for himself. And I think he that can find argument in it for water baptism, may find as much for circumcision made with hands. But as the circumcision here is that made without hands, so also is the baptism. It is all spiritual; and, as the apostle words it, consists"in putting off the body of the sins of the flesh." Almost exactly similar is what he says, Rom. vi. 6, speaking expressly of this inward and spiritual baptism "into Christ," and "into his death," being "buried with him by baptism into death," &c. The words are "knowing this, that our old man is crucified with him; that the body of sin might be destroyed, that henceforth we should not serve sin." Here the same apostle

ascribes the same effect to spiritual baptism into Christ, as in the passage just mentioned, in the epistle to the Colossians, he ascribes to circumcision spiritually in him, the "putting off" or "destroying the body of the sins of the flesh." It must be a wrong philosophy, and vain deceit indeed, that can so wrest these plain testimonies of the apostle, as to draw elementary water from them for baptism.

If circumcision is inward, so is the baptism. If the baptism. is outward, so is the circumcision. They are so joined together, that neither true wisdom, sound reason, nor common sense, can put them asunder, and make the one outward, and the other inward. And if the apostle here excludes outward circumcision, he equally excludes outward baptism. If he retains one, he retains both. But he retains neither. He clearly rejects both, and shows our circumcision and our baptism both complete in Christ, without hands, without a knife, or a single drop of elementary water. He plainly shows the believers not only "buried with him in baptism," but in the same baptism also "risen with him;" and that expressly "through the faith of the operation of God," which is wholly an internal thing, the very "substance of things hoped for." And having shown what the one saving baptism and circumcision is, he then with great pertinency exhibits Christ "blotting out the hand-writing of ordinances," taking "it out of the way, nailing it to the cross," as of no further use to such as know him in the fellowship of his sufferings, and in the power of his resurrection; such as experience his fulness, and are circumcised, baptized, and complete in him. For these know his cross, and are crucified by it to the world, and to the rudiments, elements, and ordinances of it; and the world also is crucified unto them. There is no friendship between Christ and Belial, nor much between his disciples and the world. His religion does not suit the world. It is too simple, unpopular, unpompous, and too unceremonious; too much a death to self.

And I am well satisfied that many, who are and have been livingly wrought upon by the power of God, and made to pant for divine support, have yet striven hard to save their life in self, in popularity, and in the friendship of this world; and from

this diposition have shunned the cross; and though they have owned Christ, and chosen to be "called by his name, to take away their reproach," they have still preferred to eat their own bread, and wear their own apparel; and, with Nicodemus, to acknowledge and worship the blessed Jesus, in the dark signs and shadows of the night, but have been unwilling openly to embrace the contempt of the cross, and confess him in the inward, unceremonious purity, spirituality, and simplicity of the clear and genuine gospel day. Dipping under water, and calling that "buried with him by baptism into death," the spirit of the world, which still too much liveth in them, can more easily endure, nay, is sometimes pleased and plumed with it. Far be it from me to think this of all who use this sign. I doubt not even this is a real cross to some; but I believe it is generally much more tolerable to the spirit and wisdom of the world, than the pure simplicity of the gospel; the real death and burial with Christ, in putting off the body of the sins of the flesh, and ceasing from man, and from their own creaturely activity in religion; waiting on God, in absolute dependance, in nothingness of self, and the loss of all things. This is too hard for the spirit of the world. These are hard sayings to it; who can bear them? Hence many who walk with him awhile in the spirit, and run well for a season under the cross, grow weary of the sufferings and reproaches of Christ, turn away back, and walk no more with him; but get into the "beggarly elements," and sit at ease in the friendship of the world, under a formal profession of religion; very little conversant with the cross, to which they would know all these things nailed, if they rightly abode with Jesus, and followed him in the regeneration.

But as none reign with him, but those who suffer with him; as none rise with him in the likeness of his resurrection, nor walk with him in newness of life, but those who are really, not ceremonially, planted with him in the likeness of his death; as none sit with him in the throne of his kingdom and glory, but who drink of his cup, and are baptized with his baptism; a remnant of true-hearted followers have chosen to suffer affliction with him, and follow him, wherever he leadeth, bearing his cross. These know" the hand-writing of ordinances nailed to

it." Their blotting out, and removal, is a thing in familiar experience with them; not merely a matter of record in the letter of the scriptures, and thence gleaned up, and systemized in a lifeless creed, confession, or profession of faith.

But let us follow the apostle a little further. The next verse shows Christ having "spoiled principalities and powers," and "openly triumphing over them." Then he enjoins upon the Colossians, the way being now quite cleared for it, "let no man therefore judge you in meat, or in drink," (are not the bread and wine here included, as we have seen circumcision and elementary baptism were a few verses before?) "or in respect of an holy day, or of the new moon, or of the sabbath-day." He goes very thorough in dismission of ceremonials, and well he might, for his next words are, (v. 17,) "which are a shadow of things to come; but the body is of Christ." Therefore he adds, (v. 18, &c.) "let no man beguile you of your reward, in a voluntary humility, and worshipping of angels, intruding into those things, which he hath not seen; vainly puffed up by his fleshly mind. And not holding the head, from which all the body, by joints and bands, having nourishment ministered and knit together, increaseth with the increase of God. Wherefore, if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances? Touch not, taste not, handle not; which all are to perish with the using, after the commandments and doctrines of men." He does not say, Wherefore, if ye be dead and buried with Christ, by plunging into the elements or rudiments in water baptism; but, quite differently, "wherefore, if ye be dead with Christ from the rudiments," or, as the marginal reading has it," from the elements of the world, why, as though living in the world, are ye subject to ordinances?" This home query should go to the heart of every observer of these outward ordinances, and beget a close examination, whether their observance thereof, and subjection thereto, is not rather following after the traditions" and doctrines of men," in their unseasonable and unprofitable continuance in the abrogated institutions and ordinances of former dispensations, the rudiments which ought to be left behind, than after Christ, who has triumphed over them all, abolished,

and nailed them to his cross? And when this examination is rightly made, and the apostle's prohibitory injunction, “touch not, taste not, handle not, which all are to perish with the using," &c. rightly complied with, I believe the "weak and beggarly elements" must be rejected; bread, wine, and water, as ordinances of religion, renounced, as things" which perish with the using ;" and the one only and saving baptism of the gospel retained. Here the walking in newness of life, and the answer of a good conscience towards God, by the resurrection of Jesus Christ, will be known. Here the earth will enjoy her sabbaths again, men resting from their own works as God did from his. Here the morning stars will sing together, the sons of God will shout aloud for joy, and the inhabitants of Sion keep holy day to the Lord.

CHAPTER VIII.

Is a recapitulation or summary of a number of the principal reasons against supposing the Christian commission for baptism, Matt. xxviii. can mean water.

THUS having exhibited to the view of the reader many important passages of the sacred records, with many remarks and arguments thereon, which appear to me sufficient to satisfy the minds of such as may, under divine influence and illumination, carefully weigh and consider them, that the gospel is an inward, living, and spiritual dispensation, void of any mere outward, figurative, and ceremonial institutions, or ordinances; I think proper here, in one view, to recapitulate and present the reader with several of the principal arguments, or reasons, why the great gospel commission, Mat. xxviii. Mark xvi. cannot be properly understood to enjoin water baptism.

I. Because every religious washing in outward water, both under John and Moses, was symbolical of inward purification, and pointed to it, as effected "by the washing of regeneration, and renewing of the holy ghost." John's ministry, and water baptism in particular, was for Christ's manifestation to Israel; VOL. II.-71

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