164 Mode of Divine Operations inconceivable. PART II tell whence it cometh, or whither it goeth; fo is every one that is born of the fpirit." Here Chrift plainly afferts, that although we perceive the fa fets; yet we cannot defcribe the mode, of the operations of the divine fpirit; fo that the Scriptures are very full and plain, that the outward Signs or Tokens, are in no fenfe or measure images or fimil itudes, of the Divine Operations; but they are Fig ures of the Effects and Relations, formed or produced, by thofe Operations. Yet Figures are not images or fimilitudes of the things they denote; though they may fometimes, in fome refpe&s refemble the things denoted; the Sacramental Tokens, perhaps in fome meafure refemble the Effects and Relations, wrought by the Operations of the divine fpirit; yet all the propriety of thofe outward Signs or Tokens, what, and how they fhall be; is wholly dependent on the will of God, and his direction; from which only, they derive their fitness and are acceptable to him.

Accordingly, previous to Chrift's fhedding his blood; God ordered to cut off a fmall part of the flesh or skin, to denote, or to be a Sign or Token of putting off the body of the fins of the flesh, and being brought into covenant with God; or in other words, to fignify a tranfplanting from death to life. And afterward, when God gave his people a body of Laws for inftituting the mode of his worthip; he inftituted divers wafhings or baptisms, and purif. ications by water; denoting the cleaning away fin or moral filth and pollution, and they had fo far Sacramental Ideas in them; but were principally fhadowy; yet I do not find, they were intended, to fignify a tranfplanting from one ftate, or condition to another, which is an effential Idea of this Sacrament, But after the refurrection of

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Great miftakes through habit.

165

Chrift; there being no propriety for fhedding of blood, any more in religious inflitutions; he ordered baptifm in the name of the Holy Trinity; and thereby made it an effential Sacrament, kgnifying or denoting Salvation, by cleanfing and transplanting, from fin to God, from à ftate of certain death and deftruction, to a ftate of certain life and Salvation.

The Mode of this baptifm, being confidered by many, as a matter of great magnitude; and even fo great, that the pretending to baptize, in any other mode, than immerfion or plunging, is a nullity. Its being thus confidered; has induced me to examine the matter, with all the candor and circumspection I am capable of; and I can find nothing in the Bible, which in the leaft favors the mode of immerfion. But much against it; as exhibited in the foregoing pages. That it is incongruous, un. Jawful; and in feveral inftances of baptifm recorded, impoffible that it fhould be the mode practifed.

And though the mode of baptifm, appears to me, of more importance, than before I examined the matter fo closely; yet I am not fo opinionated after all, as certainly to conclude, that baptifm by immerfion; of one who was never otherwife baptized, is a Nullity; yet for me, either to adminifter or receive fuch a baptifm, would be awful mocke. ry; and I could not do it, on any confideration. Yet knowing how liable we all are to miflakes, in this dark depraved state, and the great force of habit; I can readily and charitably fuppofe, that perfons trained up in the habit of thinking, that plung. ing is the only right mode, may be fincerely honeft, and real chriftians, though of that opinion. I know not how much is to be allowed for habit. And I know not, how much God allows for our

166

By-Patbs obviated.

PART II. iofirmities, and habits of thinking. It is evident Chrift's difciples were under great mistakes, and mifapprehenfions about him, his miffion and kingdom; even after they had been under his immediate tuition three years; yet perhaps no body will doubt of their being fincere chriftians.

And though I confider that mode unlawful; yet being done in a foleinn manner, as an ordinance of God; I think I am authorized, not to confider it a nullity. For when Korah and his company, in a very unlawful and feditious manner offered incenfe before the Lord, Numb. xvi. God faid, the cenfors were hallowed, because they were offered before the Lord. So as to immerfion, in baptifm; although I confider it unlawful; yet being done in a folemn manner, before the Lord, as an ordinance of his. I suppose it is hallowed, and not to be confidered as a nullity. And especially, when I charitably hope there are none, who do it, with fo perverfe a mind, as Korah and his company offered their incenfe.

Here I might conclude this part of my Treatife were it not, I have noticed fome By Paths, in which I have known perfons get out of the WAY. And fome obftru&tions, which need to be removed. And having propofed to fearch out the OLD PATHS, the GooD WAY, and clear, and make it, fo that the warfareing men need not err; nor the lame be turned out of the WAY. I fhould not answer my profeffion, unless I placed fome guides at the By-Paths, and cleared away the obftructions. At the fame time, my promise to moleft no body, I fhall fcrupulously observe.

The firft, By-Path, or obftruction, is, Believe and be baptized. This feems to be fuppofed, to be direa evidence and proof, that faith must be antece

PART II.

By-Paths obviated.

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dent to baptifmn; and that none ought to be bap tized, unless they have true faith; therefore, that infants certainly ought not to be baptized. But I can find no fuch phrafe in the Bible, as believe and be baptized. This argument therefore, against Infant Baptifm is totally groundlefs; and the conclufion from it, that none ought to be baptized, unless they are believers, we know is not true; for the Scriptures are exprels that God himself baptized many unbelievers, as is confidered page 81 & 82. But this by-path, or obftruction, is fo fully obviated in pages 149, 160 & 151 that I need fay no more here.

The next By-Path, is, To follow Chrift into the Water. This goes upon the fuppofition, that Chrift's being baptized, was for an example, to introduce and ground baptism upon.

And that he was baptized by immerfion or plunging.

This must be altogether a mistake. For Chrifl's being baptized, could not be for an example at that time, to introduce baptifm; for many of them, and perhaps the greater part of what John baptized, was before Chrift was baptized; befides it is evident, he was not baptized in the fame fenfe, or for the fame intent, the people were; therefore, it is impoffible, that it fhould be for an example for them.

Again it could not be an example for us, to introduce and establish the ordinance of baptism, in the chriftian church; for it was not the fame bap. tifm, which he inftituted in his church; this is evident from the 19th of A&ts, there, several who had been baptized with John's baptifm, had not heard of a Holy Gholt, and when this was difcovered, they were baptized, chriflian baptifm. Chrift was a compleat example for us in religion and mo

168

By-Paths obviated.

PART II.

rality; in this fenfe, that he completely obeyed, and fulfiled the Law of God he was under; and fo muft we. There are many things Chrift had to do and fuffer, which are not for us to attempt to follow, and it would be horrid mockery for us to pretend to imitate. Thus it would be unlawful for us to pretend to imitate him, in any of his of ficial or mediatorial conduct, as Saviour and Re. deemer. Thus as to his being baptized; it is evi. dent by the words he told John, that it was to fulfill all righteoufnefs, that it was to anfwer fome law he was under; and not to fet an example for us! we are not under that law which required him to be baptized. So that if he did go into the water as fuppofed, we have no right to follow him into the water, as the phrafe is. But I fuppofe I have fully proved, that John did not practise plunging; but if he did, and Jefus was plunged; we have no more right to follow him into the water, than to follow him into the wilderness, and fait forty days; or imitate his crucifixion; or many other things that might be mentioned. But for us to pretend to follow, or imitate him in thofe things; is of the nature of Idolatry; if not awful mockery.

Another By-Path, or obstruction, which has been much occupied ; is, Believer's Baptifm. This is generally, if not wholly uled, in oppofition to Infant Baptifm; as if that was not Believers' Baptifm : This is about the fame, and coincides with the firft by-path, mentioned, and is very much obviated in the fame pages, 149, 150 & 151. Yet I will add a few words. Perhaps all will allow that Abraham, was a true believer, and a pattern of faith to all generations, and that all true believers now, are children of Abraham, and bleffed with Abraham, all this, the Scriptures literally affert; it will fol