mand them to baptize. others. At one time Christ sends forth twelve disciples, and at another time he commissioned seventy to go out, but there is not one word mentioned that they should baptize with water. And that Christ himself did not baptize, appears plain, for it is said that Christ himself baptized not, but his disciples. (John iv. 2.)

There is not one instance where Christ used water-baptism, or where he commanded others to baptize in any way, previous to the commission mentioned, (Matth. xxvii. 19): which place I purpose to consider by itself.

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"But," say the objectors, "if the bap-tism of water was not to be perpetuated, why did not Christ forbid the practice of it by his disciples ?" To this I answer, it could not be expected that Christ would forbid his disciples baptizing others who, was under obligation to fulfil the same law that he, himself, was obliged to fulfil.

They were all as yet bound to fulfil the law, each one for himself. But as Christ had fulfilled it on his part, he was not obliged to do › nor say any thing about it.

Such as will contend that the true christian dispensation commenced with John, ought to observe the same restriction that he observed; but this they are not willing to do. But if they will stick for the ceremonies of baptism, because Christ did not forbid his disciples the practice of that ceremony, why should they be so strenuous on that part, and

yet be so indifferent and neglectful as not to observe things which Christ did positively command? He says to his disciples, "The scribes and pharisees sit in Moses' seat, ALL, therefore, whatsoever they bid you observe; that observe and do." (Matth. xxiii, 2, 3.) Again, (ver. 23) it is said "Woe unto you Scribes and Pharisees, hypocrites! for ye pay tithes of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy and faith. These ought ye to have done, and not to leave the others undone." Here is a plain command from Christ to his disciples, to keep the law of Moses, i. e. do all the scribes and pharisees shall command you. Christ commands the

leper to go and show himself to the priest, and offer a gift, which Moses commanded for a testimony unto them. (Matth. viii. 4.) Who will not admit that these are plain commands? I dare not say they are not, but I do not believe that they are gospel ordinances. But were we to look for the commands of Christ, there is no more said by him in favour of water baptism, than there is in favour of offering tithes of mints, &c.

If baptism had been a rite which Christ intended that his followers should observe, no doubt in my mind, that he would have practised it himself. The apology which is offered by some, that Christ was Lord of his disciples (therefore left that work for them to do) is of no use. For there was no labour too

hard or humiliating for Christ to perform, so God forbid that Christ, our meek, and divine Lord should be so measured by proud hearts. When the young man came to Christ, interrogating him, the way to attain eternal life, (Matth. xix. 16, 17, 18, &c.) Christ says unto him, "keep the commandments," the young man knowing that there were many commandments, says "Which commandment shall I keep?" Christ did not tell him (as some would now a days), that he must be baptized, but saith Christ, thou shalt do no murder; thou shalt not steal; thou shalt not commit adultery; thou shalt not bear false witness; honor thy father and thy mother; and thou shalt love thy neighbour as thyself." Here Christ, (no doubt in my mind) made known to this man all he thought was necessary to salvation, and all he would have him to observe. As in this instance, so in others. The scribes and pharisees said to Christ, "What shall we do that we might work the work of God? Jesus answered and said unto them, This is the work of God, that ye believe in him whom He hath sent. (John vi. 28, 29) In all the doctrine and teachings of Christ, for about three years, he taught much about faith in himself, love to God, and love to man, but not in one instance has he taught the doctrine of water baptism.

As I have before proposed that the term, kingdom of God, was the most proper phrase to show us the division between the dispen

sation of the law, and the dispensation of the gospel, (so called) according to my engagement I will now say something more of it. We have before observed that this kingdom of God, was that which was prophesied of by Daniel.

When John came preaching in the wilderness his cry was, "Repent ye; for the kingdom of Heaven" (or God)" is at hand," (Math. iii. 2.) John did not say that the kingdom of God was then established; but, that it was nigh by. This preaching of John, perfectly agrees with that preaching of Christ. (Math. iv. 17.) "From this time Jesus began to preach, and to say, Repent for the kingdom of Heaven is at hand." * And in the commission given to the twelve disciples, it was said to them "As ye go preach, saying, the kingdom of Heaven is at hand." Also to the seventy which Christ sent out (Luke, x. 9.) it was said, " say unto them the kingdom of God is come nigh UNTO you." Now that this kingdom was not as yet established, evidently appears from the expression of Christ to his disciples, (Math. xvi. 28.) when he says, "There be some standing here which shall not taste death till they have seen the Son of man coming in his kingdom," or as Mark has it," till they have seen the kingdom of God come with power.

When we speak of the kingdom of God, or of the kingdom of Heaven, we are not to

dream of a particular space of time or place, as of a worldly kingdom; but the kingdom of God is "in righteousness peace and joy in the Holy Ghost, (Rom. xiv. 17.) The Spiritual dispensation of Christ ruling in the minds. and in the heart of his children. This kingdom was that which man lost by the fall,and short of the gift of the Holy Spirit there is no restoration to mankind. But as Christ was not yet glorified, the Holy Ghost was not yet given. (John, vii. 39.) but the covenant between God and man consisted much in a law dispensation, and the mysteries of God's Spirit were yet contained in figures, secluded for a time behind the vail of the temple, shut up at Jerusalem. What Christ intended by the kingdom of God coming with power, was, the gift of the Holy Ghost which was shed forth after his death and resurrection. This is evident from what passed at the time of his transfiguration on the mount, six days after his predication. Whilst he was in the mount with James and John, (Math. xvii. 2, 3, &c.) he "was transfigured before them; and his face did shine as the sun, and his raiment was white as the light. And behold there appeared unto him Moses and Elias, talking with him." The conversation between Moses, Elias and Christ, was concerning the death which Christ should accomplish at Jerusalem, (Luke, ix. 31.) evidently alluding to the time when the kingdom of God should come. The coming of the king