had been but one baptism under the law, the Apostle would not have mentioned baptism in the plural number. But what these baptisms were, is not a matter with us, they were undoubtedly, to me, Jewish rites, and all christians will agree with me that Judaical ceremonies ought not to have any place among christians. This is not only granted among christians, but this point was fully and finally settled by the brethren and Elders in a council at Jerusalem. And they gave it under their hand writing that they had no commandment that the Gentiles should keep the law of Moses. A late writer, who has written in favour of baptism, says himself, that Jewish ceremonies are to be considered as Pagan rites, and as the laws of past ages, not to be practised at the present time.

Since it is so generaliy granted that Jewish ceremonies or baptisms ought not to be enjoined on christians, the next thing is what are Jewish ceremonies? Since there is no perceivable difference in the elements which compose rituals, either under the law or under the gospel, the distinction between law ordinances and gospel ordinances (so called) must be determined mostly by the time in which such ordinances were practised.

Q. When did the gospel dispensation commence? Those who wish to gather water baptism to their creed, say that the gospel commenced at the coming of John the Baptist, and feel themselves warranted in the

use of water-baptism, because he practised it. Others who feeling sensible that John's administration was under the law, contend that the gospel commenced at Jerusalem; and feel that their practice of water-baptism is warranted from the commission given by Christ to his disciples. (Matth. xxviii. 19.) But to suppose that the gospel commenced at the coming of John, or at the time the commission was given to the disciples, I think is not correct; and so incorrect, that the gospel commenced thousands of years before.Saith the apostle," the scriptures fore-seeing that God would justify the heathen through faith, preached before the gospel unto Abraham;" (Gal. iii. 8.) and again it is said, "For unto us was the gospel preached as well as unto them," Heb. iv. 2. Here we see that the gospel was preached to the children of Israel in the wilderness, also to Abraham. Add to this the testimony of the apostle Peter, who, when speaking of the antediluvian world, says, "แ "For this cause, was the gospel preached to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit." 1 Pet. ix. 6.-These passages shew us, that the gospel did not commence at the coming of John. When we consider the definition of the word gospel, it signifies good tidings, or glad news: so that the first encouragement given to mankind of a Saviour to come, was the commencement of the gos

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pel. To draw the dividing line between the dispensation of the law and the dispensation of the gospel, (so called,) has long perplexed most christians. And the reason is, because they have sought the division by the term gospel.

I think it must be all but self evident, that if the gospel was always preached, that the distinguishing line cannot be drawn by it.Some have ventured to name a dispensation to John, but as John's dispensation is not a scripture note, I shall in the sequel, show John to be under the law of Moses.

We are now to set out for some means whereby we may determine between the legislation of Moses, and the legislation of Christ; for when the law ends, then, and not until then, can we accomplish that which we wish.

I shall now propose that the kingdom of God, or the kingdom of heaven is the proper term by which we are to draw the line between the two legislations. This term has its place in prophetic language. Says Daniel, "In the days of those kings shall the God of heaven set up a kingdom which shall never be destroyed. (Dan. ii. 44.) This kingdom of God, is the new covenant dispensation, which is brought in, and established by Jesus Christ. It is called the kingdom of God, because God established it. It is called the kingdom of heaven, because the King of heaven has set

it up. This is the New Jerusalem, which cometh down from God out of heaven. It is the strong city, which hath salvation appointed for walls, and for bulwarks. It was from the peace, privileges and rules of the government of this kingdom that mankind fell by transgression, and brought on them the course of this world, and became subjects of the prince of the power of the air, and to the spirit which now worketh in the children of disobedience. The kingdom of God is a proper christian dominion. This kingdom does not consist of the elements of this world, namely, meats, drinks, &e. but in righteousness, peace and joy in the Holy Ghost. Rom. xiv. 17.

This kingdom was discovered to Nebuchadnezzar, in a vision. Saith he, “How great HIS signs and how mighty are his wonders? His kingdom is an everlasting kingdom, and his dominion is from generation to generation?

When John came preaching in the wilderness of Judah, he preached that the kingdom of heaven was near at hand. Our Saviour when he sent forth his disciples, commanded them to preach the kingdom of God, near at hand, but no where preached that the kingdom of God had as then taken place. And as the kingdom of God was in the Holy Ghost, and as the Holy Ghost was not given, for Christ was not yet glorified; (see John vii. 33.) the kingdom was not as then set up. Of this kingdom of God I shall speak more particularly hereafter.

Having urged the impropriety of drawing the distinguishing line between the two dispensations, (so called,) and having argued that the term kingdom of God is the more correct means of showing us the truth, which we seek. I will now proceed to notice John's ministry, and show that he was under the law by birth, and by restriction in life.

John, as it appears, had his lineage in the priesthood. Zacharias and Elizabeth, who were the parents of John, were both of that lineage. Zacharias was attending at the altar when the angel Gabriel first made known to him the birth of his son John. (Luke ii. 1) Zacharias, it is said, was of the course of Abihu. When the sacerdotal family was divided into classes, (1 Chron. xxiv. 1.) each serving a week, (2 Kings, xi. 7-2 Chron. xxiii. 8.) Abihu was the eighth in the order in which they had originally been established. (1 Chron. xxiv. 10.) Here we find that the father of John was a priest, and his mother, was of the daughters of Aaron; which shows that John was a priest by birth, and that his lineage is from Amram, of whom came Moses, Aaron. and Miriam.

Because John was a priest and under the law of Moses, he observed the restrictions of the law, and as the priests were forbid to use strong drink, John was to drink none. Luke, i. 15. John taught his disciples to fast, and come neither eating and drinking, such