confidence and regard of those, who understand the nature of the Christian dispensation, and are conversant with the oracles of truth. In this way only can they retain their influence in a world, fast growing out of the state of its childhood, in which it could be amused with spectacles and toys, and thirsting for knowledge, principle, and truth. In this way only can they prove, that they are moved by the Holy Ghost to serve Christ in the ministry of his gospel, and that they have a right to any of the official titles which they wear. The religion which Christ came to introduce, and which he sent his Apostles through the world to teach, was to have no affinity with what one of them designates, "weak and beggarly elements." The expressive character of these terms, which Paul applies to the rites of Judaism, shows how abhorrent to his mind was a relapse of the members of the Christian church, to that state of bondage to the senses under which the Jewish church had been held. The time of reformation was come; and the meats, and drinks, and divers washings, and carnal ordinances of the law of ceremonies, were for ever to pass away. The human mind was, by the religion of the gospel, to be emancipated from its shackles, and purged from its grossness and darkness. It was to come forth into light and liberty, and to enter on an endless career of moral and intellectual improvement. A new and living way of access was opened to God, who is the Father of lights, that by daily intercourse with him, the soul might become assimilated to his image, and be prepared for the beatific enjoyment of his presence. The design of the religion which Christ sent his Apostles to teach, is no where more clearly unfolded, nor its spirit of elevated and expansive benevolence any where more fervently breathed, than in that comprehensive passage, which was written by "the disciple whom Jesus loved:" "That which we have seen and heard declare we unto you, that ye also may have fellowship with us and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full."* And, as in what they write, no reference to the existence of Levitical ceremonies in the Christian church can be found, but that, in which their introduction is censured, and their continuance forbidden, we may be assured, that in what they taught to the nations of the world with the living voice, they were consistent with what they have communicated to us, and to all the generations of mankind, in the imperishable productions of their pen. And, if what they wrote was to produce the fulness of joy; then we may also be assured, that we have in their writings the substance of all which they taught. So that we may come to the examination of the next topic suggested by the commission which they received, prepared to learn, what were the things which they were commanded to teach, not from traditionary fables, but from the pages of their own writings; the true and lively oracles, the word inspired by God, which, like himself, liveth and abideth for ever. SECTION III. NO PRIESTHOOD REQUIRED FOR THE OBSERVANCE OF THE RITUAL INSTITUTIONS OF THE CHRISTIAN CHURCH. CONNECTED with the consideration of the apostolic commission, is the question, What ritual observances are actually enjoined under the Christian dispensation? One of these, the rite of initiation, is specified in the commission : "Teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Now, the rite of baptism formed no part of the divinely authorised institutions of the Jewish priesthood; nor was even the corresponding rite of initiation into the Jewish church (the rite of circumcision), performed by the priesthood. The rite of circumcision was a much older institution than that of the Jewish priesthood, nor, when the latter was appointed, did Aaron, or his sons, receive any commission to interfere with its performance. It remained, as it was before, a domestic, and not a priestly rite. It was discharged in the dwelling of the parents of the child, not in the temple of worship. Its administration was entrusted to the father of the child, or to whomsoever, as more skilful than himself, he might choose to employ. The rite of baptism, moreover, had been previously administered by John, who, though he was the descendant of a priest, had yet never himself entered on the discharge of the office, nor was even accustomed to visit the temple. He was in the wilderness until the time of his showing to Israel, and then appeared to the multitude which thronged to his baptism, not in the vestments of a priest, but in the rough garb which had been worn by the ancient prophets. That he, who was descended from a priest, and legally entitled to claim his consecration, and officiate in his course in the temple, should make no pretensions to the office, but appear in another character, seemed itself to indicate, that the earthly priesthood was now waning to extinction;-that among the ministers of that Saviour, of whom John was the herald, the office was to have no existence. The injunction of the baptismal rite, then, involves no argument for the necessity of a Christian priesthood to administer it; since neither its performance, nor that of the corre |