for the Greek words, by which the two gifts are expressed, are materially different.

Seeing visions and Dreaming dreams, were also named by St. Peter on the day of Pentecost, as forming a part of God's gifts to men.

We meet with both these modes of divine communication in the Jewish church. Thus (Num. xii. 6,7,8.) we read, "If there be a prophet among you, I, the Lord, will make myself known to him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house with him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold." Hence Dr. Cave has truly observed, that "the most frequent and standing methods of divine communications, was that whereby God was wont to transact with the prophets, and, in extraordinary cases, with other men: which was either by dreams, visions, or immediate inspirations. The way by Dreams was when the person being overtaken with a deep sleep, and all the exterior senses locked up, God presented the species and images of things to their understandings, and that in such a manner, that they might be able to apprehend the will of God, which they presently did upon their waking out of sleep. These divine dreams the Jews distinguished into two sorts, monitory—or else prophetical." "By visions God usually communicated himself two ways,

First, when something really appeared to the sight: thus Moses beheld the bush burning, and stood there while God conversed with him."

Secondly, by powerful impressions upon the imagination, usually done while the prophet was awake, and had the free and uninterrupted exercise of his reason, though the vision oft overpowered and cast him into a trance, that the soul, being more retired from sensible objects, might the closer attend those divine notices that were represented to it."*

Our next concern is with the persons gifted, and which we have enumerated above.

The First, Apostles of these we need say nothing. Secondly, Prophets of whose office also it would be superfluous to speak.

Teachers succeed to these, and, though that has been thought by some to convey the idea of individual ministers over separate congregations, [Scott's Bible, note on Eph. iv. 11.], might we not rather suppose them to have been the persons who corresponded in some way with the Teachers of babes (Rom. ii. 20.) in the Jewish church, and with the catechists of later times, who taught "the first principles of the oracles of God?" (Heb. v. 12.)

Helps were probably attendants on the Apostles, as the Levites on the priests, of whom they were called by the Jews helps or helpers.

* Cave, Introductory Discourse, p. 42.

Governments. Dr. Lightfoot supposes these to have been discerners of spirits, the same word being used by the Septuagint to signify spiritual wisdom or discernment.

Evangelists. Preachers from city to city.

Pastors. Among the Jews this title was applied to the Rulers of the Synagogues; and it seems to convey the idea of a stationary minister, or overseer of the flock of Christ, in the succeeding dispensation.

Such were the "diversities of gifts" bestowed upon the early Church of Christ! In such we find "the manifestation of the Spirit" in the days of which we speak! Gifts worthy of the God who gave them, and fitly called "the promise of the Father." From St. Paul's testimony respecting the distribution of these gifts we learn, that though they abounded in the Church, they were not all possessed by one and the same individual; but, all proceeding from the selfsame Spirit, were divided to every man severally as He willed. (1 Cor. xii. 11.)

Hence we discover the fitness of that term which is employed to describe the Gospel Church. (2 Cor. iii. 8.) Hence it might be justly said, "It was never so seen in Israel!"

CHAPTER II.

THE BAPTISM OF JOHN AND OF OUR LORD JESUS CHRIST CONSIDERED.

"John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence."-ACTs, i. 5.

THERE are few subjects upon which more unscriptural ideas are commonly entertained than that of "the Baptism of John;" being often confounded with that sacramental sign and seal of admission into the covenant of grace, which was ordained by Christ himself, after the baptism of John had been administered. Conceiving that the Scriptures justify no such confusion, and that our blessed Lord places the baptism of John, in the passage quoted above, in something like a contrast with another, which he calls the baptism of the Holy Ghost, it may tend to throw some light upon the subject with which we are engaged, if we consider each of them in their order.

Baptisms, it has been supposed by some* writers, were common amongst the Jews before our

* Jenning's Jewish Antiq. vol. i. book i. p. 126.

Lord's appearing; though, under the Mosaic economy, circumcision, not baptism, was, as we know, the ordinance of union. Thus we read (Exod. xxix. 4.) that the High Priest, when consecrated, was washed with water. Again, when a Gentile became a proselyte to the Jew's religion, "the rabbies make the form and manner" of admission "to consist of three articles; circumcision, baptism, and sacrifice." Without, however, laying any stress upon this, which has been a disputed point among learned men, the thing itself must, whenever used, have been an apt emblem of a spiritual action, a befitting figure of putting away the filth of flesh and spirit. This appears to have been signified in the case of Noah and his house, who "were saved by water;" and which the Apostle Peter tells us, was a figure of Christian baptism (1 Pet. iii. 21.); and by the fathers of the Jewish church being under the cloud and passing through the sea. (1 Cor. x. 1, 2.) The meaning of baptism, therefore, not being unknown to the Jewish nation, in what light would they consider " the baptism of John ?" Not as Proselyte baptism, as Josephus clearly states.

"This good man," saith he, "did Herod kill, who exhorted the virtuous, just and pious to come to his baptism; for he looked upon baptism to be acceptable to God, when used, not for purging away certain offences, but for purifying the body, the soul having been before cleansed by