body of the sins of the flesh by the circumcision of Christ; buried with him in baptism, wherein also ye are risen with him, through the faith of the operation of God who hath raised him from the dead.”—Col. ii. 8, 11, 12.

Whilst in the early part of the apostle Peter's ministry, we have several instances recorded of his using, or directing the use of water-baptism, we find in the latter part of his Christian course, in his General Epistle (written about twenty-seven years after our Lord's crucifixion,) that he clearly points out what is not, and what is, the baptism which now saves: "The like figure whereunto [antitype whereof] doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ;" 1 Pet. iii. 21. How strongly does this language set forth the saving efficacy of Christian baptism; which I apprehend, few of its advocates will claim for water-baptism.

On considering this part of the subject, what is related in the Acts concerning Simon claims particular attention, in connexion with the declaration of our Lord, "He that believeth and is baptized shall be saved."-Mark xvi. 16. Luke, the inspired historian of the Acts of the Apostles, tells us in chap. viii. that "Simon himself believed and was baptized." Was he thereby saved? Did he experience the saving efficacy, the regenerating influence of Christian baptism? had he by this baptism with water "put on Christ?" We are not informed what was his final state, but we are not left in any doubt as to his state, when Peter said unto him, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou has neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness and in the bond of iniquity.”

From which we clearly see that Simon had neither received the saving faith nor the saving baptism of which our Lord had spoken, although he had professed a belief in Jesus Christ, and had been baptized with water.

After giving the various circumstances thus brought under review respecting what our Lord himself did and said on this important subject, and the conduct of the apostles in the Primitive Churches, a full and deliberate, and as far as I have been able, a candid and dispassionate consideration, I am brought to these conclusions :—that the circumstances attending the performance of the ceremony of water-baptism by such of the apostles as did administer it, do not appear to have been in accordance with the directions of their divine Master, if water-baptism was what he commanded; that their using water may be accounted for on other grounds; that the practice of the apostles under their peculiar circumstances, cannot with propriety be brought forward as evidence, or have the authority of, a divine command, as it is unquestionable that they continued much attached to, and in the practice of, legal rites and ceremonies, long after the abrogation of the dispensation of which they had formed a part; but which practice in the latter case is not pleaded, as authorising the continuance of the Mosaic ritual; and lastly that our Lord did not design that water-baptism should be an ordinance of perpetual and universal obligation in His church, but that Christian baptism is simply and essentially spiritual.

I am much confirmed and strengthened in this view of the subject, by a consideration of the nature and character of the two dispensations, that which was terminated, and that which was introduced by the coming in the flesh, the death, the resurrection and ascension of our Holy Redeemer. The former enjoined many ceremonial

observances, and abounded in types and figures, pointing to the coming and offices of the Messiah, who was himself the great Antitype, who fulfilled by a perfect obedience the requirements of the law, and then abrogated the ceremonial part of it, a system regulating minutely the outward conduct, and largely holding out the promises of temporal blessings, as inducements for obedience to its laws.

How different are the features of the Gospel dispensation. Great and essential truths were proclaimed and general principles laid down, and so far as we are furnished by the sacred historians with the means of forming a judgment, it would appear to have been the design of the great and infinitely wise Founder of Christianity, to leave the doctrines which he had taught, gradually to work out their legitimate results, under the guidance of the Holy Spirit, which He graciously promised to believers; without Himself giving those specific directions in regard to outward acts so conspicuous in the Jewish Law. The whole scope of scripture testimony is to the effect, that the religion of Jesus is of an inward and spiritual character. The heart being the seat of the moral disease, there, through the Holy Spirit, is to be applied the remedy; the heart is to be renewed-the man is to be born again. How striking is the language of Paul to the Romans— "For he is not a Jew, which is one outwardly neither is that circumcision which is outward in the flesh; but he is a Jew which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God."-Chap. ii. 28, 29.

Whilst the law given by Moses was for the government and benefit of a particular family, whom the Lord had chosen from amongst the children of men, and was of a temporary character, the Gospel promulgated by our blessed Saviour and his apostles was for the whole race of mankind, under every variety of circumstance and

situation, and was designed to spread its benign, saving influence, wider and wider, until the arrival of that day when "The earth shall be full of the knowledge of the Lord, as the waters cover the sea.”—Isa. xi. 9, and when "the kingdoms of this world are become the kingdoms of our Lord and of his Christ."-Rev. xi. 15.

That in such a system, a rite, purely of an outward nature, and confessedly, according to the judgment of most Protestants, in itself inefficacious, should find a place, might well excite our surprise; and nothing less than its being enjoined by a divine authority in a very clear and circumstantial manner would appear to afford a sufficient sanction for such a striking exception to the general scope of Christianity.

How full is the testimony of John the Baptist to the spiritual character of the gospel dispensation, "And now the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit, is hewn down and cast into the fire.-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 his wheat into the garner, but He will burn up the chaff with unquenchable fire."-Matt. iii. 10, 11, 12.

Here is a baptism essential to us all-the baptism with the Holy Ghost and with fire.-Whatever may be our views as to water-baptism, let us ever bear in remembrance the emphatic language of the apostle, "Not by works of righteousness which we have done, but of his mercy He saved us, by the washing of regeneration and renewing of the Holy Ghost."

THE END.

J. Rickerby, Printer, Sherbourn Lane.