christian baptism, and the baptism of water belonged only to the dispensation of John. But in the case of Cornelius we have an instance under the christian dispensation, and upon the call of the Gentiles to the faith of the gospel, wherein it appears the apostle Peter is so far from concluding the baptism of the spirit renders that of water unnecessary, that he infers directly the contrary, viz. no man ought to be against their baptism in water, because they had, previously, received the baptism of the holy ghost. Then baptism with the holy ghost was the proof and reason of their right to the baptism of water."

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This argument should be well examined; no doubt it weighs much with many, and seems to them unanswerable: but to me there is something in it which tends directly to the confirmation of the Quaker's doctrine, and the overthrow of his own. Quaker says, "The baptism of the spirit is the alone christian baptism, and the baptism of water belonged only to the dispen sation of John." But this author, throughout his "plain account," insists on immersion in water, as the baptism of Christ. Now there is but one Lord, one faith, and one baptism," belonging to the christian dispensation; but here this author, three times, mentions expressly both the baptism of the spirit, or holy ghost, and the baptism of water, as distinct things, as two baptisms, and urges them being both used in the case of Cornelius, as proof that water baptism belongs to the gospel. Will he say, Christ instituted two baptisms? if not, as there were two men. tioned, it is plain one only of them was Christ's. If Christ's is but one, and that one be that of the holy ghost, then that with water is not Christ's, but, as the Quaker says, was John's. On the other hand, if Christ's is but one, and that one be immersion in elementary water, then that of the holy ghost is not Christ's. So that this instance, instead of proving water baptism to be Christ's, proves the quite contrary; and powerfully confirms the Quaker's doctrine, that it was only John's, and was continued through condescension to the weakness of many in that early state of things in the christian church. And as it was administered to some before, and to others after they received Christ's baptism of the holy ghost, I think nothing can be gathered from this instance in support of the right, the divine right, as he clse

where calls it, of outward immersion under the gospel, unless it be granted that such as received immersion before the baptism of the spirit, had no right to it; the which to grant, is at once giving up several of the supposed strong holds in favour of

water.

Indeed whoever attempts to prove signs and shadows part of the gospel, will ever meet with insurmountable difficulties: hence we find many attendant on every attempt, however ingeniously executed, to dignify water baptism to the degree of an ordinance of Jesus. But when we once come to the genuine simplicity of the gospel, these difficulties vanish; and nothing seems more natural and easy, nothing more consonant to plain scripture, and the necessity of occasions, than these frequent condescensions, in times of weakness, and therein those diverse continuations of things, in point of obligation, ceased, which are recorded in the New Testament. Indeed, this very condescension is one eminent display both of the wisdom and compassionate goodness of our saviour. It exhibits him equal to all states and conditions, "touched with a feeling of our infirmities," commiserating our weakness, taking the lambs in his bosom, and "gently leading those that are with young;" feeding them with food they could bear, milk before strong meat; and indulging them with signs, till they could see the all-sufficiency of the substance, to which all the signs pointed. "There is a time to every purpose;" and, says Christ, "if I have told you earthly things, and ye believe not, how shall ye believe if I tell you of heavenly things?" John .iii. 12. He knew what was in man, knew all his attachments and weaknesses, and graciously stooped to the lowest, darkest, and most literal state of sincere seekers; waiting patiently their gradual advancement to a state of pure spiritual worship, void of "all old things," of every sign and symbol. And I have a full persuasion and belief, that such is his condescending goodness and forbearance, in our days, towards great numbers of sincere-hearted disciples, who are still, even in reading the New Testament, so far under the vail as not to perceive the abolition of certain ceremónials, which never did, and in the nature of things never could, belong to the gospel and the travail and prayer of my soul is, that they may not, as too VOL. II.-65

many certainly and sorrowfully do to their great hindrance in the true christian progress, settle down, and stick in these things; but may pass forward into the mystery of Christ, till they experience the vail entirely done away in him. The vail is done away in Christ. This is the joyful experience of such as are livingly in him the life, the substance, the Lord from heaven, the quickening spirit, the light of men, and inward hope of glory. But a mere profession of Christ can never do away the vail. "The covering is spread over the face of all nations," and is as thick, and dark over the minds of nominal Christians, yea, thousands who are high in profession of Christ, and zealous in exterior performances, as it is over any persons whatever, or ever was over the Jews in reading Moses. And though the God of all grace is pleased to permit many upright hearted men and women to remain so under the vail as still to use and plead for these exteriors; yea, some who are in a degree preachers of the gospel; yet, blessed be his holy name, he is not without, but has raised up and preserved, many living witnesses, from time to time, to the pure spirituality of his gospel kingdom, who are truly of the inward, heart" circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh." Phil. iii. 3. These dare not confide in, touch, taste, handle, or become subject to ordinances, in these things which perish with the using. Col. ii. 20, 21, 22.

Many such there are, even in our day, who can truly "thank God" that he has shown them clearly the emptiness and abrogation of all these things, and can truly declare with Paul, touching water baptism, that "God sent them not to baptize, but to preach the gospel." And it is believed, that if the preachers of our day were all to wait till God sent them to baptize in water, or not to run without his commission and sending, we should soon see a total cessation of the practice, and no real loss to christianity neither. Indeed, if they were all to wait his sending, before and until they commence preachers, there would doubtless be abundantly less of that teaching which is not baptizing. And is it not highly probable, that one great reason why many, under such teaching, cannot believe the gospel ministry is truly according to the gospel commission, "teach baptizing,"

is their non-experience of the power and efficacy of the pure living ministry of the gospel, which is always in the power of God, and is more or less to the salvation of them that believe? But where there is a living ministry in purity preserved, and where the living word, thus livingly preached, is mixed with true faith (which is ever of the operation of God) in them that hear it; these can set to their seal, that such do really "minister to them the spirit." See Gal. iii. 5, "he therefore that ministereth to you the spirit." Here "the excellency of the power is of God," even though we have this treasure in earthen vessels. 2 Cor. iv. 7. Though it is men, that out of this good treasure of the heart bring forth excellent things, "minister the spirit," impart spiritual gifts, and actually baptize into the life and spirit, name and power of the Father, &c., yea, beget souls to God; as Paul says, "I have begotten you through the gospel," 1 Cor. iv. 15; yet the instruments have no sufficiency of themselves; their "sufficiency is of God," who maketh them able ministers of the new testament, "not of the letter but of the spirit." 2 Cor. iii. 5, 6. Hence Paul said, he would "know not the speech of them which are puffed up, but the power. For the kingdom of God is not in word but in power." 1 Cor. iv. 19, 20. Were all to keep strictly to this life and power of the kingdom, these signs would cease forever; and we should have no other ministry, but the pure baptizing ministry of the gospel. And here ariseth the necessity of waiting upon the Lord for the renewal of strength, and qualification for all gospel ministry; that so the power may indeed be of God; as the apostles waited to be "endued with power from on high." And those who so wait, and dare not run of themselves, or preach in their own time, or at one time because they have at another, they follow the great shepherd, learn his experience, and are led in his footsteps: their hour is not always; it frequently is not yet come, as was the case with him. But great is their advantage by this experience and limitation; for when it does come, it comes with power; and they know the life and meaning of Christ's words, John xx. 21, "As my Father has sent me, even so I send you." And surely he was sent of the Father, to baptize with the holy ghost, and did do it, and that even in preach

ing the gospel to the meek. And as he was anointed for this service by the spirit of the Lord that was upon him, as before noticed, in order that his ministers might be qualified for the like service, and be sent in like manner as he was; immediately "when he had said this, he breathed on them, and saith unto them receive ye the holy ghost," ver. 22. And thus qualified by the same anointing, and sent forth in the same service, they were enabled to work the same works, according to his promise, John xiv. 12," Verily, verily" (mark the certainty of it) "I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do, because I go unto my Father." But why because he went to the Father? Because he would then pray the Father, and the comforter, the spirit of truth, should be sent to abide with them forever, to lead and guide them into all truth, and qualify them to work the works of God.

Paul exhorts Timothy," That good thing which was committed unto thee, keep by the holy ghost, which dwelleth in us." 2 Tim. i. 14. And was not this good thing truly, as Paul calls it, "the gift of God?" And yet was it not in Timothy by the putting on of Paul's hands? 2 Tim. i. 6. Thus we see, as in other instances," through laying on of the apostles' hands the holy ghost was given," (Acts viii. 18,) and why not as easily by their preaching? It is evident, that it was given by their preaching, which was in the divine power, as well as by the laying on of hands, in the same power, and that too in this very instance, the case of Timothy; for, says Paul to him, "Neglect not the gift that is in thee, which was given by prophecy, with the laying on of the hands of the presbytery." 1 Tim. iv. 14.

Here Paul declares this gift of God was given by prophecy, as well as by laying on of hands. And what is prophecy? It is preaching the gospel; for, "he that prophesyeth," says Paul, "speaketh unto men to edification, and exhortation, and comfort." 1 Cor. xiv. 3. Great edification and comfort indeed, attend such truly gospel prophesying and teaching, when thereby he that thus speaketh unto men, "ministereth unto them the spirit," the gift of God, that is thus given to them, as a good thing indeed, and which, after they have received it, they cannot keep