on the days of pentecost; whilst Peter was preaching by the Holy Ghost sent down, than there was by all the preachings, and teachings, in years that had gone before.

It seems a hard saying to many, when we say, that the apostles were sent to baptize with the Holy Ghost, because to baptize with the Spirit, must be the work of Christ. But though the baptism of the Spirit cannot be wrought but by Christ, and his grace, yet it can be done by men fitted of God for that purpose. "'Therefore" says. Barclay, "no absurdity follows, that, baptism with the Spirit, should be expressed as the action of the apostles. Though it be Christ by his grace gives Spiritual gifts, yet the apostle (Rom. i. 2,) speaks of his imparting Spiritual gifts; and he tells the Corinthians, that he had begotten them through the gospel," (1 Cor. iv. 15,) and yet, to beget people to the faith is the work of Christ and his grace, not of men.

The apostle Paul testifies, that HE was sent to turn men from darkness unto light; to open their eyes, and to turn them from the power of satan unto God, (see Acts, xxvi. 17, 18,) yet none could convert men, and turn them to God, but Christ, by his Spirit.Men, of themselves, could never turn any from the power of Satan, nor open the eyes of their fellows; but that Christ did qualify the apostles with power to do all this, in his name, there is abundance of scripture tes

timony to show. That baptism mentioned in the commission, was the baptism of the Spirit, administered by the power of the word spoken under the influence of the Spirit. What we understand by being baptized by the Spirit, is a being brought into the Spirit.

Dear Reader, show me the preacher, and I will show thee his congregation. If he is a dead, lifeless, and Spiritless man, I will show you a dead, lifeless, Spiritless congregation: If he is a bigotted, superstitious man, so is his people. If he is a man (like John the Baptist,) filled with the power of a penitențial Spirit in the behalf of the people, I will show thee a congregation, baptized with the baptism of repentance. If the preacher is filled with the power of the Holy Spirit, I will show thee, a congregation measureably made alive to God, and baptized by the Holy Ghost, and the Spirit by which the word is spoken, the same Spirit will attend the word. They who speak out, that which Christ speaketh in them; speak as men having authority, and not as do the scribes. Because the baptism contained in the commission was the baptism of the Spirit; (properly speaking Christ's baptism,) it was most convincingly fulfilled in the preaching of Peter, when he went to the house of Cornelius. It was said to Cornelius in the vision, Peter "should tell the words whereby thou, and all thy house, shall Peter says, "And as I began to speak, the Holy Ghost fell on them, as on us,

be saved."

at the beginning; then remembered I the word of the Lord, how that he said; John indeed baptized with water, but ye shall be baptized with the Holy Ghost."—Acts, ii. 14, 15, 16.

Since the scriptures abundantly go to prove that, the apostles did administer the Spirit, and perform many miracles; and the baptism of the Spirit did attend their preaching, these testimonies ought to be sufficient, to obviate all the objections that may arise; as to the possibility of the power, which the apostles had to perform that commission; when we say, that Christ's own baptism of the Spirit was thereby intended.

We have abundance of proof to show us, that special power with which the apostles were endowed, by virtue of that commission; and though we have brought several proofs, we will still add one more to the list.

Ana

nias was sent to Paul, expressly, (Acts, ix. 17) that he might "be filled with the Holy Ghost;" which plainly shows, that he instrumentally dispensed or administered it to him, or (which is the same thing,) baptized him with it.

Some contend against the idea of a Spiritual baptism, and say, that the baptism of the Spirit was always attended with the gift of tongues. If so, who is baptized by the Spirit in these days? To say that there is no baptism of the Spirit, is to say that Christ's dispensation is at an end; and if so, what will

the christian do: since the apostle says, "that no man can say that Jesus is the Lord; but by the Holy Ghost." If it should be said, that the Holy Spirit is not so abundant on christians at this age of the world, as it was in the days of the apostles, to this I assent, and allege as a just reason, why the same Spirit is. not so abundant is, because nine tenths of the preachers preach against it, and the people do not seek after it. But that the gift of tongues did always attend the gift of the Holy Spirit, cannot be supported by the scriptures. There are different degrees of the Spirit as there are many different operations, but all of the same Spirit.

Having noticed the power committed to the apostles, I shall now notice that part of the commission which relates to teaching, &c.

"Go ye, therefore, and TEACH all nations." They were to go because they had received power. The word TEACH is generally rendered to make disciples or proselytes of all nations. Some authors who have strove to support baptism by immersion in opposition to sprinkling, have availed themselves against the notion of sprinkling by shewing that the word (MATHETEUO) teach, has a much deeper meaning than the word (DIDASKO) which is generally rendered teach in the New Testament.* They say that the word commonly used, and rendered teach is DIDASKO, and that

this word is commonly used for teach throughout the New Testament; but that the other word (MATHETEUO) teach, in the baptismal commission of Matthew, is only used three times in all the New Testament. 1stly, the word is applied (Mat. xiii. 52,) every scribe WHICH IS INSTRUCTED INTO the kingdom of heaven. 2dly, Mat. xxvii. 57, Joseph, who also himself was JESUS' DISCIPLE. 3dly, "When they had preached the gospel to the city and had taught many.

0

That the word (MATHETEUO) teach, in the commission, is of a deep, precise, and determinate meaning, appears to have been the pinion of the learned Whitby, in his notes on Matth. xxviii. 19. So, reader, when we give the renderings of the commission to such as would support the notion of water baptism, they render the word peculiarly in our favor, for they show us, that the word rendered teach in the commission, has, of itself, every sense of submersion, and they feel as if the deep meaning of the word (teach) was warranted to them by several passages of scripture, which speak of being baptized INTO Christ, (Gal. iii. 27,) being buried with him (Christ) by baptism INTO death.-(Rom. vi. 4, &c.) Such passages as I shall hereafter show has no reference to water baptism.

It seems that the word teach in the commission was co-operative with the power which the disciples were to wait for. It appears to be, that teaching which was unto