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fections, and thoroughly cleanse the floor of the human heart.

This baptism too was to be so searching as to be able to penetrate the hardest heart, and to make even the Gentiles the real children of Abraham. “ For think not*,” says John, in allusion to the same baptism, say within yourselves, We have Abraham to our father ; for I say unto you, that God is able of these stones to raise


children unto Abraham.”—As if he had said, I acknowledge that you Pharisees can, many

can, many of you, boast of relationship to Abraham, by a strict and scrupulous attention to shadowy and figurative ordinances; that many

of of relationship to him by blood, and all of you by circumcision : but it does not follow therefore that you are the children of Abraham. Those only will be able to boast of being his seed, to whom the fan and the fire of Christ's baptism shall be applied. The baptism of him who is to come after me, and whose kingdom is at hand, is of that spiritual and purifying nature, that it

you can boast

* Matt. iii, 9.

will produce effects very different from those of an observance of outward ordinances. It can so cleanse and purify the hearts of men, that if there are Gentiles in the most distant lands, ever so far removed from Abraham, and possessing hearts of the hardness of stones, it can make them the real children of Abraham in the sight of God.

This distinction between the watery baptism of John and the fiery and spiritual baptisin of Christ was pointed out by Jesus himself; for he is reported to have appeared to his disciples after his resurrection, and to have commanded them, “ that they should not depart from Jerusalem, but wait for the promise of the Father, which,” says he, “ ye have heard from me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days

hence *»

St. Luke also records a transaction which took place, in which Peter was concerned, and on which occasion he first discerned the

* Acts i. 4.

baptism baptism of Christ, as thus distinguished, in the words which have just been given: “ And a3 I began to speak *,” says he, “ the Holy Ghost fell on them, as on us at the beginning. Then remembered I the word of the Lord, how that he said, John, indeed, baptized with water, but ye shall be baptized by the holy Spirit.” A similar distinction is made also by St.

for when he found that certain disciples had been baptized only with the baptism of Johnt, he laid his hands

them and baptized them again,—but this was with the baptism of the Spirit. In his Epistle also to the Corinthians we find the following expression : “ For by one Spirit are we all baptized into one body I.”



* Acts xi. 15, 16. † Acts xix.

1 i Cor. xii, 13.



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Question is, which of these two baptisms is included

in the great commission given by Jesus to his apostles, of baptizing in the name of the Father, the Son, and the Holy Ghost-Quakers deny it to be that of John, because contrary to the ideas of St. Peter and St. Paulbecause the object of John's baptism had been completedbecause it was a type under the law, and such types were

to cease.

It appears then that there are two baptisms recorded in Scripture, the one the baptism of John, the other that of Christ; that these are distinct from one another, and that the one does not include the other, except he who baptizes with water can baptize at the same time with the Holy Ghost. Now St. Paul speaks only of one * baptism as effectual; and St. Peter must mean the same, when he speaks of the baptism that saveth. The question therefore is, which of the two baptisms, that have been men


Ephes. iv. 5.


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tioned, is the one effectual or saving baptism ; or which of these it is that Jesus Christ included in his great commission to the Apostles, when he commanded them to go and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.

The Quakers say, that the baptism included in this commission was not the baptism of John.

In the first place, St. Peter says it was not, in these words *, " which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was preparing, wherein few, that is, eight souls, were saved by water, whose antitype t, Baptism, doth now also save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ.”

The apostle states here concerning the baptism that is effectual and saving; first, that it is not the putting away of the filth

* i Peter iii. 20, 21.

† Antitype is the proper translation, and not “the like figure whereunto.”


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