in our practice; but surely no one can infer, from the foregoing passages, that ministers are to be provided with a settled maintenance; and are not to labour with their hands, or to be engaged in the usual occupations of life, for their own support, and that of their families!

That we are justified in the construction given of our Lord's direction, and the apostle's reference to it, is abundantly clear from the practice which resulted from it; and which cannot be more completely or energetically described, than in the words of the same apostle contained in his most excellent address to the elders of Ephesus, which he concludes in this memorable language: "I have coveted no man's silver, or gold, or apparel; yea, you yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have showed you all things, how that, so labouring, ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive.” *

These being our sentiments on this important subject, we make no provision for the support of our ministers, further than the discharge of those expenses, which travelling in their religious services necessarily occasions; and, if we make no provision for the support of our own ministers, whose ministry we approve, we think ourselves fully warranted in declining to contribute to the support of others, and of a worship connected with them, from both of which we conscientiously dissent. A ministry with a settled maintenance, forced even from those, who so far disapprove of their establishment, as to withdraw from their teaching, is so evidently incompatible with the doctrine and practice of Christ and his apostles, that I think it unnecessary to say more to justify our principles in this respect. But,

* Acts xx. 33-35.

although it appears to me to be a system so deeply injurious to the interests of true religion, I have no doubt that many, not seeing the subject in the same point of view, have seriously entered, under these circumstances, into this vocation; and are piously concerned to discharge the duties of their station. These should be left to their own master, to whom we must all, at last, either stand or fall.

After what has been said respecting the general maintenance of Gospel Ministers, it appears superfluous to enter into argument against that most objectionable and antichristian mode, of support by Tithes. Their Divine right is generally exploded and abandoned; their impolicy is almost as universally acknowledged. How far the testimony which we have borne against them may have contributed to produce these effects, is not for me to determine; but it is hoped that, so long as this yoke remains, that testimony will continue to be maintained, with the firmness and meekness which should ever be united in the support of religious truths.

CHAPTER VI.

ON BAPTISM AND THE SUPPER.

Preliminary Observations.-Two kinds of Baptism-Water and the Spirit.-Remarks on Matt, xxviii. 19.—This and other arguments in favour of Water Baptism answered.-Sprinkling not Baptism.—Sprinkling of Infants not authorized by Scripture.-Circumstances attending it highly objectionable.-The Lord's Supper.-The circumstances attending it fully admitted.—Not considered perpetual, any more than the washing of feet.— The true Lord's Supper.-Our dissent on these subjects, not from disesteem of Christianity, but the reverse.

Before entering into a separate consideration of these subjects, I shall premise a few words on the nature of religious observances and ceremonies. These appear to me to be generally local or temporary; and, if we may judge from what we read in the New Testament, we may safely conclude, that the use of them is variable. There is not a practice more strictly enjoined by our blessed Lord, and that both by precept and example, than the washing of each other's feet, as related by the evangelist John, chap. xiii. But who, considering the different local circumstances, believes this to be a duty now incumbent upon us? The apostles who met at Jerusalem, to consider the attempt of some Jewish Christians, to impose the rite of circumcision on those gentiles who embraced Christianity, came to a solemn, and no doubt right conclusion, on such things as it was then deemed necessary to observe; * yet none of these, except one of a moral nature, is now considered obligatory.

* Acts xv.

Nay, we even find the apostle Paul, a few years after, enforcing a liberty with respect to meats offered to idols, which this decree certainly does not warrant ; a decree which there is great reason to believe he had himself united in forming.

The Christian Church was, at that time, just emerging from the ceremonies of Judaism, and the superstitions of Heathenism. In this state of things, "it seemed good to the Holy Ghost," gradually to remove those legal observances and ceremonies, connected with the Mosaic Dispensation ; and not to enjoin an immediate disregard to the whole of them at once. It was the morning of the Gospel day; and if the brightness of that morning has been greatly obscured, which I apprehend all Protestants agree with us in believing; and that the sun has been prevented from shining forth with meridian splendour, by the darkness of many unnecessary observances and traditions, which were afterwards introduced into the Christian Church; we must indeed regret the circumstance: but when further light is renewed and afforded, ought we not to avail ourselves of its advantages, and endeavour to stand open to those further discoveries, which are consistent with the nature and spirit of the Gospel; and which may be supported as such, by the doctrines contained in the Holy Scriptures, particularly in the New Testament?

After making these general remarks, we may proceed to the consideration of the subject of Baptism. Of this we find two kinds mentioned in the New Testament; namely, Baptism with water, and Baptism with the Spirit. The former was, in some degree, in use under the Jewish Law; and some writers mention that it was occasionally both added to circumcision, and substituted for it, in the admission of proselytes. When the forerunner of our Lord appeared to fulfil his mission, he made particular use of this ceremony; and from him it was called the Baptism of John. From this practice among the Jews, and by John the Baptist, water

Baptism appears to have been introduced into the Christian Church, as the mode of acknowledging its converts; but we conceive it was no more an essential part of Christianity, than other Jewish ceremonies, for a time practised by the early Christians.

It is clear that John considered his dispensation and baptism as only temporary; nor does he, as a substitute for his baptism, refer his disciples to any other baptism with water, to be instituted by Christ. On the contrary, he plainly shows, that the baptism which was to supersede his, was to be of a different and a spiritual nature, as appears by these words : "I indeed baptize you with water unto repentance; but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost and with fire: whose fan is in his hand; and He will thoroughly purge his floor, and gather the wheat into his garner; but He will burn up the chaff with unquenchable fire."* On another occasion, John also says: "He must increase, but I must decrease." + From these expressions, as well as from others in the New Testament, we are induced to believe that the "one Baptism," which now remains necessary to the Church of Christ, is that of the Spirit. This, according to the foregoing instructive allegory, cleanses the heart; and, as the apostle Peter informs us, does not consist in putting away the filth of the flesh; but in procuring for us "the answer of a good conscience towards God, by the resurrection of Jesus Christ." §

The practice of Water Baptism is principally defended, by the direction given by our Saviour to his disciples, after his resurrection, when He addressed them in this manner : "Go and teach all nations, baptizing them in the Name of

* Matt. iii. 11, 12.

+ John iii. 30,

Ephes. iv. 5.

§ 1 Pet. iii. 21.