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In the paffage which we have been juft confidering, pages 33, 34, you tell us, "Water baptifm is undoubtedly a fymbol of the baptifm of the Holy Ghoft, which is a figurative baptifm;" pages 60, 61.

In page 60, you have thefe words, "There must be fome evident likeness between the subject to which a word is applied, in the natural and primitive use of it, and the Subject to which it is applied as a figure; otherwise there is a grofs impropriety in the figurative use of it."

Now, Sir, (faid I) permit me to put these ideas, conceffions, and declarations of yours together.

1. To be buried with Christ in baptism, to be planted in the likeness of his death, to be buried with him by baptifm, Rom. vi. 4, 5. and Col. ii. 12. is to be baptized with the Holy Ghoft; or the baptifm of the Holy Ghoft exactly coincides with this reprefentation.

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2. There is an evident likenefs between the natural idea of planting, burying, and rifing as from the dead, and the figurative baptifm of the Holy Ghoft, or there is a grofs impropriety (as you fay) in the apostle's figurative use of the words.

3. Water baptism is a fymbol or figure of the baptism of the Holy Ghoft; it is, therefore, a burying, a planting, or immersion, your Letters as well as the word of God being judge.

Hence, Sir, (faid 1) by going a large distance round, to avoid what you feared, you have proved to my hand what I endeavoured to establish through the course of five fermons.'

The reader will now judge who it was that made the frongeft application imaginable, and whether it be not a mifrepresentation for Mr. A. to palm his erroneous fentiments upon the public as being mine?

But fays Mr. A. "I obferved to you, that the things compared by the apoftle were, our death to fin with Christ's natural death, our fpiritual burial with his burial, and our rifing to newness of life with his resurrection. In the lan

guage of the apostle, the baptifm he fpeaks of is diftinguishable from the burial, the latter being in or by the former. I repeat it, and beg you would not overlook the distinction. I take these things, our death, burial, and resurrection, to be effects, and baptifm the cause."

As Mr. A. begs me not to overlook the distinction between effects and caufe, I will not, but attend to it; and

: then we fhall fee if his cause looks any the better for being attended to.

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He informs us, first, That death to fin, fpiritual burial, and rifing again to newness of life, are the effects of baptifm.

Second, That water baptifm has fome evident likeness to the baptifm of the Holy Ghoft, or to regeneration, which produces these effects, death to fin, fpiritual burial, and refurrection to newness of life.

Third, That the baptifm of the Holy Ghoft is the caufe of our death to fin, fpiritual burial, and refurrection to newnefs of life, and water baptifm has fome evident likeness to it.

Now I ask the reader, and am willing Mr. A. fhould hear me, first, What likeness is there between infant sprinkling, or affufion, and what he calls the baptifm of the Holy Ghoft, or a being born of the Spirit, which, fays he, is the caufe of fpiritual death, burial and refurrection? Is there any likenefs between them? Chrift affures us that we know not how the Spirit goes, or comes, in regeneration; there can, therefore, be no evident likenefs. There muft, however, be fome evident likeness between the baptifm of the Holy Ghoft, or regeneration, and the sprinkling or pouring water on an infant; or one of these two things is true; either, firft, The apoftle was guilty of a grofs impropriety in likening them together; or, fecondly, He has not likened them together, as Mr. A. tells us that he has. If the apoftle have not compared or likened them together, then infant fprinkling, or affufion, is not gospel baptism, or elfe one of the following things is true; either, first, There is no likeness between water baptism and the baptism of the Holy Ghost, as Mr. A. tells us there is; or, fecondly, The apofile, in Rom. vi. 4, and Col. ii. 12, is not speaking of the baptifm of the Holy Ghoft, where Mr. A. fays he is. Hence, Mr. A. hath not told us the truth, or infant sprinkling and affufion are not gospel baptifm. Besides, no perfon, in the full ufe of his reafon, can fay there is even the leaf likeness between putting a little water upon a child's face, and the production of a natural death, burial and resurrection. Mr. A. then has but this alternative, either to relinquifh his bad caufe as loft, or confefs his wrong ftatements, forfake his erroneous pofitions, take new ground, and fet out afresh. No wonder Mr. A. tells us, that, if we write again, our performances will not be entitled to notice, unless we bring fomething new, or give the controverfy a new turn. For, I confeís, were I on his ground, I fhould prefer any new


thing, and any new turn, rather than have the old, tried fubftantial truths brought against me again.

2d, But I have another question to put to the reader. It is this. Does your Bible fay, in any one place, so much as one word about baptifm, (whether the baptifm of water or of the Holy Ghoft) as being the cause of death to fin, fpiritual burial, (unless the house being filled, on the day of Pentecoft, with the divine prefence and glory, might be thus termed) or of refurrection to newness of life? It must fay thus fomewhere, or this must be the fentiment of the Bible, or Mr. A. hath made another great mistake, and was hardly prudent in begging me to notice it. Should he fay, that, on the day of Pentecoft, the apoftles were fpiritually buried, that is, they were immerfed, or overwhelmed in the ever memorable affufions of the Spirit, then he becomes a Baptift at once; for he fays, water baptifm is a symbol, or figure of it. But, if he fay, that he intends, by the baptilm of the Holy Ghost, his regenerating influences, then I have another question to put to the reader

3d. Does your Bible ever speak of regeneration, or converfion, as being the baptifm of the Holy Ghost? It appears, that Mr. A. and his brethren have gotten a kind of baptifm of their own; a kind of baptifm of the Holy Ghoft, which contradicts the Bible account of that baptifm, nearly as much as do their fprinkling and affufion for baptifm. This they appear to have invented, to justify them for fetting afide the gofpel water baptifm. Thus has it frequently happened, fuch, as venture to depart from the good old Bible way, are conftrained to invent fome new errors to cover their old ones.

I wish to make a few obfervations, and then fhall quit this part of my reply to Mr. A.

I. I wish to know of him, or of any of his brethren, who told them, that to be dead to fin is to be baptized of the Holy Ghoft? Rom. vi. 2.

2. I wish to know of any of them, if they be able to tell me, who gave them the information, that to be baptized into Jefus Chrift is to be baptized into the Holy Ghost, and with the Holy Ghoft? Rom. vi. 3.

3. I wish to know whether, according to their notion of infant baptism, their children are not baptized into Jesus Chrift; and then whether all their chiidren are baptized with the Holy Ghoft? For fays Paul, So many of us as were baptized into Jefus Chrift were baptized into his death.

4. I wish to be informed by any of them, who told them, and how they obtained their information, that to be buried with Chrift by baptifm into death is the fame as being baptized with the Holy Ghoft? Or, to please Mr. A. I will state the queftion a little differently. Who told him and his brethren, that the effect of being baptized with the Holy Ghost is to be buried with Chrift by baptifm? For fays Paul, Rom. vi. 4, We are buried with him by baptism into death. He does not, however, fay a word of this being the effect of the baptifm of the Holy Ghoft.

5. I defire to know who told them, that to walk in newnefs of life was to be baptized with the Holy Ghoft, or was the effect of this baptifm? Rom. vi. 4. For fays Mr. A. "the fpiritual, internal, baptism of the Holy Ghost exactly coincides with the whole of this reprefentation." Rom. vi. I-6.

6. I wish to know of Mr. A. or of any of his brethren, whether Peter, John, James, and the rest of the holy brethren, who were assembled in Jerufalem, on the memorable morning of Pentecoft, were baptized twice by the baptifm of the Holy Ghoft? For they were raised to newness of life, long before that morning arofe; and Mr. A. tells us, that to be raised to newness of life is the effect of the baptifm of the Holy Ghost. They must therefore have been thus baptized long before, or the effect must have preceded the caufe. To understand which would puzzle Mr. A. as much as it did Prefident Edwards to understand the felf-determining power in the Arminians. This, however, must be underftood and explained, or else they will not be able to clear themselves from the herely of fpiritual anabaptifm. For none of them will dare deny, but the difciples were baptized with the Holy Ghoft, on the morning of that memorable day, when thousands were converted under Peter's fer


7. I wish to know who told thefe good men, that to be planted in the likeness of Chrift's death in baptism is thè baptifm of the Holy Ghoft, or is the effect of it?

8. I wifh to know of Mr. A. or of any of his brethren, who told them, that to be buried with Chrift in baptifm is to be baptized in the Holy Ghoft, or is the effect of this baptifm? Col. ii. 12.

9. I defire to know of them, who gave them authority to fay and teach these things? We find not a word of all this matter in all the Bible. If they would, any of them, be confidered as ministers of Chrift, they should teach what

he hath commanded them, and not be amusing their hearers and the public with fuch vain things, and for a purpose ftill more vain, to pervert the gospel of Chrift, or, at best, its first ordinance and the fubjects of it.


Perhaps Mr. A. will not again beg me to attend to his diftinctions but I fhall, if the Lord give me opportunity, unless he and his brethren cease to pervert the Scriptures as they have hitherto done.

We fhall now take under confideration fome other things, which, in Mr. A.'s Letters need correction. It may surprise the public, that a man of Mr. A.'s character, and good fenfe, fhould mifs the truth at every step. But when it is confidered, that the fide which he defends is nothing but falfehood and error, the furprise vanishes, and it would have been unaccountable, had he done otherwife, and yet been confiftent with himself and cause.

Such as continue in their errors will, no doubt, be dif pleased with me for expofing him and them, and will probably wish to hear no more of the controverfy. But fo long as truth is better than error, and the command continues, to contend earnestly for the faith which was once delivered to the faints; fo long must the errors of the erroneous be expofed.

Some of the remaining errors in Mr. A.'s Letters, which need correction, are the following:

1. Says he to me p. 7, "Your third Letter to me is now to come under confideration.

"In the beginning of this Letter, you make pretenfions to candour and fairnefs, but renounce them both at the very next step."

I think myfelf happy, that I may answer for myself, and the public fhall fee how I renounce candour and fairness. He gives the following for evidence. For (fays he) you make me to maintain that manifeft unbelievers are proper and gofpel fubjects of baptifm. Thefe are your words again. I have faid no fuch thing." This is Mr. A.'s accufation: and I appeal to the Bible, to ftubborn facts, and to common fenfe, if he have not faid the whole which I have laid to his charge; and whether he have not denied the plain matter of fact, that he might excufe himself, and chargeme with renouncing candour and fairness?

Says Mr. A. "What I maintain is, that the infants of vifible believers are gofpel fubjects of baptifm."

We appeal to the Bible, if infants of visible believers, as well as others, be not manifeftly unbelievers ? That informs:

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