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tenfive cloud of this kind, which I have feen, pañed over in lefs time than fix hours. Moreover, it may be obferved, that however great is the conflict, the western or fair wind ever prevails. If the bow appears in the morning, the cloud being weft, the wind is banking it from the eaft; but the cloud paffing over in its tide, the wind changes; and when the bow appears in the cloud, that has paffed over, the wind is ever weft.-In this eaftern pofition of the cloud is the most common, and always the brightest appearance of the bow; for, as the wind which follows is the ftrongest, the cloud, being driven before it, becomes on this fide the most compreffed.
The watery and fiery colours of the bow, their relative inward and outward fituation, and many other circumftances of this token of the covenant, might be pointed out as fhowing the fearful and wonderful frame of the prefent world. But enough, perhaps, has been remarked to fhew how exprefsly the bow, in relation to thefe pavilions of the Lord of Hofts, the dark waters and thick clouds of the fkies, and the brightness before bim from which coals of fire are kindied, proclaims the true condition of the prefent world, as being conftituted according to the archangel-ftate of the everlafting covenant.
But, as in relation to natural things, whilft the dark waters and thick clouds of the skies are on the one fide of the bow, the fun and clear heaven are on the other; fo alfo, in
view of its being a token of the covethe clouds and rains, and fwelling wa
ters of tribulation, through which is wrought the redemption-work, appear on the one fide; but the kingdom, the glorious reward of that work, according to the divine will, is seen on the other.-The bow in the cloud, in many refpects, is fignificant of the miniftration of the Spirit, and accords with the token of the covenant given to the church in gospel baptifm.-In confidering the fubject in this view, we have the warrant of St. John, who, defcribing the gospel kingdom, fays, Rev, iv. 3. A rainbow was round about the throne.
Our theory, according to the divine principle, offers to view two diftinét baptifms, viz. One, in the deep; the other, far above it.The baptifm, as under the requirement of the divine will, of humiliation and fuffering unto death; and the baptifm, by the expreflion of the divine favour, and the bestowment of the promifed reward, in the gift and grace of the Holy Ghost. These baptifms, though they be infeparably connected in the divine will, and belong both to the redemption-covenant, are fill widely different things. And it will be recollected, that the ftate of humiliation and trial of Chrift and his people, wherein the heir differeth nothing from a fervant, tho he be Lord of all; is often referred to in the Scriptures, as being a baptifin. But Jefus anfwered and faid, ye know not what ye afk. Are ye able to drink of the cup that I drink of, and to be baptifed with the baptism that I am baptized with? They fay unto him, we are able. And he faith unto them, ye shall drink indeed of my cup, and be baptized with the
baptifm that I am baptized with: but to fit on my right hand and on my left, is not mine to give, but it shall be given to them for whom it is prepared of my Father. Matt. xx. 22, 23. I have a baptifm to be baptized with, and how am I ftraitened till it be accomplished. Luke xii. 50. We are buried with him by baptifm into death. Rom. vi. 4.-This baptifm, in relation to the bonds of the law, and the redemption-difcipline, though it be abfolutely. neceffary to our falvation, and is included in the holy purpose of God in Chrift, is ftill widely different, and, in the fcriptures, is clearly diflinguifhed from the baptifm of the Holy Ghoft-which baptifm characterizes diftinctly the gospel difpenfation, as, thereby, we receive power to become the fons of God, and are made partakers of the earnests and fruits of glory. Thus, it is faid, Acts i. 3-5. To whom alfo he fhewed himself alive after his paffion, by many infallible proofs, being feen of them forty days, and fpeaking of the things pertaining to the kingdom of God: And being affembled together with them, commanded them that they should not depart from Ferufalem, but wait for the promise of the Father, which, faith he, ye have heard of me. For John truly baptized with water; but ye fhall be baptized with the Holy Ghost, not many days hence. Alfo Acts xiii. 24. John first preached before his coming, the baptifm of repentance to all the people of Ifrael. Again, Acts xviii. 24-25. And a certain Jew named ApolLos, born at Alexandria, an eloquent man, and mighty in the fcriptures, came to Ephefus.
This man was inftructed in the way of the Lord; and being fervent in the fpirit, he spake and taught diligently the things of the Lord, knowing only the baptifm of John. And he began to speak boldly in the fynagogue. Whom when Aquila and Prifcilla had heard, they took him unto them, and expounded unto him the way of God MORE PERFECTLY. Apollos, before he was met by these difciples of Paul, was inftructed in the way of the Lord; i. e. The Lord Jefus; and he appears to have well understood the whole fyftem concerning Chrift, as antecedent to the gift of the Holy Ghoft; to which matter our baptifm most indifputa. bly relates, together with all the distinguishing glories of the gofpel church.
And again, it is faid, Acts xix. 1-6. And it came to pass, that while Apollos was at Corinth, Paul, having paffed through the upper coafts, came to Ephefus: and finding certain difciples, He faid unto them, have ye received the Holy Ghost fince ye believed? And they faid unto him, We have not fo much as heard whether there be any Holy Ghoft. And he faid unto them, unto what then were ye baptized? And they faid, unto John's baptifm. Then faid Paul, John verily baptized with the baptifm of repentance, faying unto the people, that they should believe on him which should come after him, that is, on Chrift F.fus. When they heard this, they were baptized in the name of the Lord Jefus. And when Paul had laid his hands upon them, the Holy Ghoft came on them; and they pake with tongues, and prophefied.
It appears, therefore, both from the theo. ry and the fcriptures, that, from the doctrine of Chrift, in relation to diftinct parts of the divine will, there arifes two baptifms; which twofold nature and operation of the holy doctrine, may explain the manner of expresfion ufed by the apoftle. Hebrews vi. 1, 2. Therefore, leaving the doctrine of the beginning of Chrift, let us go on to the perfect end; not laying again the foundation of repentance from dead works, Of the doctrine of BAPTISMS, &C.
The baptifm, as under the bond of the covenant, or the fervice-work and forfeiture of the law, is ever reprefented, by dark and tempeftuous clouds, with their flood-caufing rains; by the waters of the river, ftrong and many; and by the fwelling and rolling of the deep; or, as being a cup of forrows, an immerfion, a burial, &c. But, according to the promife of the Father, and the grace of the kingdom of heaven, the baptism of the Holy Ghoft is reprefented by the pouring, dropping, or fprinkling of waters; by a refreshing rain, and the waters of Shiloah that go foftly; or as being an influence from heaven, kind and gentle, As the dew of Hermon, that defcended upon the mountains of Zion, where the Lord commanded the bleffing, even life for evermore.
And as there are, fubftantially, two bap tifms, differing fo much the one from the other; fo likewife, there are two baptifmal figns, which agree with, and in the most exact and flriking manner, reprefent and fhew forth the great and folemn things thereby