faith or not; if his religion is a heavy burthen, his yoke galling, and heavy laden with a multitude of dead for malities of religion, he may well conclude that he ha not yet found the place of rest in the gospel. For hi way is too much like that described in the holy scrip tures, viz. "The way of the transgressor is hard." A gain, "The wicked are like the troubled sea whose water. cannot rest," &c.

The reason why the children of Israel wandered fort years in the wilderness of Sinai, and could not enter in to rest, was because they believed not. That case was typical of the present wilderness state of the apostati zed state of the church which cannot enter into rest, be cause they believe not the promises of God in their full extent. The church has strayed out of the way through unbelief, and so failen a prey in the wilderness.

CHAPTER 14.

CHRISTIAN BAPTISM AND THE TRUE SPIRIT OF CBRISTIAN PRAYER.

Christian baptism is a mental operation on the mind of man, it is a work of Christ and is sometimes effected by him through the means of preaching the gospel of Christ, agreeable to his command to his Apostles, St. Mat. 28--19, 20, " Go ye-and teach all nations, baptizing them, in the name of the Father, and of the Son, and of the Holy Ghost,-and. lo I am with you always even unto the end of the world, Amen." Here in this command of our Lord to his apostles, the same is meant by the words." Teach all nations." For the two parts of the sentence, are put in apposition, as signifying the same thing, that is to say, both relate to the same illumination of the mind, (Christ's baptism.) That the Apostles might be abundantly able to perform this great work of the Lord, he promises to be with them to the end of the world. John Baptist, while using the figure of Christian baptism, explains the nature of both the figure and substance; and plainly shows the people, that his own mode of baptizing, was but a forerunner of Christian baptism; and that the former should decrease, but the latter increase. Which was as much as to say, in proportion as Christian baptism shall be realized in the soul, water baptism shall cease.

Now let us read John's own words on this subject, St. Mark 1. 7, 8, "There cometh one mightier than I, after me, the latchet of whose shoes I am not worthy to stoop down and unloose I indeed have baptized you with water: but he shall baptize you with the Holy Ghost." St. John 3-28, 29, 30," Ye yourselves bear me witness that I said, I am not the Christ, but that I am sent beore him. He must increase, but I must decrease."

Let the reader compare these passages with St Mat. 3, 11, 12. St. Luke 3-16, 7. and he will easily discover that Christ baptizes his followers with the Holy Ghost and with fire. But the word fire, in describing Christian baptism, is a figurative expression, used to illustrate the powerful nature of gospel love in preaching the word of eternal life. Elementary fire is known to possess at least three distinguishing qualities; namely, Color, Light and Heat. Even so, the gospel enlightens the mind, brings life and immortality to light, which warms the heart with love to God and man, and gives a coloring to the character of the divine Redeemer, most amiable and delightful which the baptized soul beholds with transports of joy, by an eye of faith in the Son of God. The Holy Ghost proceeding from the Father like the rays of the natural sun on bodies gives power and vigor to the mind, to grow in grace and in the knowledge of the truth through Jesus Christ our Lord, So that real christians are baptized with the Holy Ghost and with fire of love. Christ administers this holy baptism by the agency of the holy Spirit and often through the instrumentality of his embassadors who have received the same themselves, he baptizes the children of men. But he gave his apostles a particular charge not to attempt to go and teach, baptizing, until indued with power from on high. For although the apostles might have received John's baptism, as yet they had not received the christian baptism which is from above. But on the ever memorable day of pentecost they received the pro mise of the Father; for the Holy Ghost fell on them, "And there appeared unto them cloven tongues like as of fire, and sat upon each of them." Those tongues of fire denoted the gift of tongues, clothed with the fire of gospel love, and being cloven, denoted that they were now qualified to go and teach all nations of divided languages and tongues, baptizing them with the fire of gospel love into the light of the Father son and Holy Ghost. We are further informed Acts 2-4," They were all filled with the Holy Ghost, and began to speak with other tongues, as the spirit gave then utterance.

And thus being first baptized themselves by the word of power, with fire and the Holy Ghost, they became duly qualified, to teach others, baptizing them with the fire of gospel love and the consolation of the holy spirit.

This spiritual baptism is spoken of by St. Paul (1 Cor. 2-13,) as that work of the Lord, which qualifies us for church fellowship and spiritual communion. For he says, " By one spirit are we.all baptized into one body. whether we be Jews, or whether we be bond or free; and have been all made to drink into one spirit." And in another place when speaking of this heavenly state of church communion in spirit he says, Rom. 14-17, "The kingdom of God is not meat and drink but righteousness and peace, and joy in the Holy Ghost." This is the character of a true gospel church whose members are all baptized into one body by one spirit, even the Holy Ghost.

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St. Paul shows in another place that they in that day made no account of only one baptism. See Eph. 4—4, 5," There is one body, and one spirit, even as ye are called, in one hope of your calling. One Lord, one faith, one baptism." From what the Apostle says in this place, it appears that the first christians believed in but one Christian baptism, by one spirit, even as there could be but one head or Lord of the church, and one faith in bim. Hence we must reject the baptism of Christ, if we hold to that of John or otherwise have two baptisms, contrary to Christianity, in the apostles day. However, let us have but one Lord, one faith and one baptism, and let it be spiritual, which is Christ's.

I next shall call up the readers attention to the vital spirit of prayer, and shall show that the very essence and spirit of prayer, is the sincere desire of the heart. And here I would observe that no outward show of prayer can be real, unless it flows from the spirit of prayer, the sincere desires of the heart. Hence all forms of supplication committed to memory, or written, and then read or repeated, are liable to amount to no real prayer at the time or times of delivering. For if when read or

repeated the speaker or reader, hath not true desires of heart corresponding with the words offered up, the form is but a mock or false shadow, there being no substance to the form in the petitioners' hearts. So that all his loquacious noise is no better than sounding brass or a tinkling cymbal. Far better off is that man who possesses the true substance and holds his peace; for the former has but the shadow, while the latter has the truc substance of things hoped for, which is that better part, the real spirit of prayer. Now no man knows how to pray as he ought only as the spirit i. e. the desire of his heart gives him utterance, agreeable to the inspired reasoning of the apostle Rom. 8-26. "The spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the spirit itself maketh intercession for us, with groanings which cannot be uttered." He further adds, "He who searcheth the heart knows the mind of the spirit." Yes from God's all seeing eye, nothing can be hid, he knows perfectly well the temperature of every desire of the human heart, and whether we play the hypecrite in our devotion or not, man may deceive man, but God is not to be mocked. "The spirit maketh intercession for us." This spirit is not the spirit of God, as some have supposed, but the hungering desire of the heart, which is the essential spirit of prayer in us. Now if we address the throne of divine grace, contrary to this spirit, we mock God, by asking him for what we do not desire him to grant us The case is similar in regard to singing God's praise, and offering up thanksgiving. We should sing with the spirit and with the understanding also, if we expect to enjoy melody in our hearts. And if when, we offer thanks to God in our devotion, a living flame of gratitude is not kindled on the altar of our hearts, the sacrifice is vain, and is an abomination in the sight of the lord. He calls upon us for no such vain oblation, but true devotional worship.

I sincerely pray, that the reader might really and honestly be endowed with the spirit of St. Paul in his resolution to say with him. What is it then?" I will pray with the spirit, and 1 will pray with the understan