being connected with the object of his mission, was termed the baptism of repentance, and which as the preparatory beginning of a new era, and having a perspective reference to a greater event, continued during his ministry; and also in the progressive, though parabolical ministry of our Lord, until it was superseded by the fulfilment of the prophetic declaration of John, who said, I indeed baptize you with water; but there standeth one among you, he shall baptize you with the holy spirit, and with fire. The fulfil- ment of which prophecy, was only realized subsequent to the day of pentecost, Acts xi. 16; when the baptism of John terminated, by the substitution of that which was more important; and which also, as having a perspective reference to the completion of the kingdom, continued during the apostolic age, until that important and necessary communication of the holy spirit ceased in the full revelation of it, which John said, was nigh at hand; and which resulted in a finished salvation, by the second advent of our Lord Jesus Christ.

In illustrating this proposition, I would refer to a circumstance in the history of the travels of the apostle Paul. It is said, Acts xix. 1, And it came to pass that while Apollos was at Corinth, Paul having passed through the upper coast, came to Ephesus; and finding certain disciples, he said unto them, have ye received the holy spirit since ye believed? and they said unto him, we have not so much as heard whether there be any holy spirit. And he said unto them, unto what then were ye baptized? and they said unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him; that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the holy spirit came on them: and they spake with tongues and prophecied; and all the men were about twelve. It is then evident, that the spirit of prophecy and the gift of tongues were connected with that of water immersion; and also as certain, that both of these have ceased, and ended

with the apostolic age. But if any think otherwise, the same question might be put to the subjects of water immersion, as Paul put to these disciples. Have ye received the holy spirit since ye believed? Hence water immersion, when unaccompanied with the gift of the holy spirit, is as powerless as that of the baptism of John; the one being administered before the holy spirit was given, and the other after the communication has ceased. But should it be replied, that we do not understand that the gift of the holy spirit extended beyond the apostolic age; we assent, and add, nor the commission neither, seeing there is no one to communicate what the person baptized ought to expect, and would be privileged to receive according to apostolic order. Therefore it is obvious, that the continued observance of it as a mere external rite, although performed from the best of motives, is a gratuitous unauthorized act; because powerlessly and partially performed, which shows that the present order, is that of disorder. As then the baptism of John, ended with the more important baptism connected with that of laying on of hands, and the communication of the holy spirit; it showed that his ministry of baptism, was a witness of repentance for a certain time, as being prospective of a more perfect dispensation. So the apostolic baptism, and the communication of the holy spirit by the laying on of hands, (for in their baptismal commission the whole of these were so connected as to admit of no separation, compare Mark xvi. 15, with Mat. xxviii. 19) ended with the authority and power of a perfect ministry in a perfect dispensation. Therefore, as the last prospective emblems (for all emblems were now nearly to an end) they witnessed, that those who were baptised for the dead, as being dead with Christ, and risen again, were identified with him in resurrection life, which would be fully revealed when he should appear the second time without sin unto salvation.

The same also, in reference to the remembrance of his death, by the observance of the supper; this occasionally prospective institution, like the baptism of John, and also that of apostolic baptism, as being inseparably connected

with the communication of the holy spirit by the laying on of hands, is limited to a certain time and to a certain event, as stated Cor. xi. 26, This do until I come. Therefore it constituted a witness which connected the remembrance of his death with the result of a finished salvation by his second advent, which was then nigh at hand: when death, the last enemy, and which virtually had been destroyed by his death and resurrection, 2 Tim. i. 10, was now in effect destroyed as a moral principle which had reigned over the body of the faithful. Therefore the termination of the perfect service of life, showed that death was then swallowed up in victory, when the whole body were called to eat the marriage supper of the Lamb, in that perfect spiritual dispensation; in which, according to the accomplishment of the revealed mystery of God, death is known no more, Rev. xxi. 1, 2, 3, 4.

THE RESURRECTION OF THE PROPHET SAMUEL BY THE WITCH OF ENDOR.

In examining this peculiar subject, and the intended object to be obtained by it, it will be necessary to analyze the typical character and circumstances of those who were connected with the transaction. Now Samuel, who succeeded the Judges, who had presided over Israel for the space of 400 years, was called to be a national prophet; in whose character the prophetic dispensation was pre-eminently displayed, as Moses was characteristic of the law; and as Saul and David were of the two great kingdom states. Therefore in the prophetic character of Samuel, is represented the entire spirit of prophecy, both under the first and second economies; and as such, it was rendered necessary that he should rise from the dead to perfect the type in furnishing a resurrection testimony, by communicating the same declaration which he had already delivered to Saul, during his former prophetic ministration; and which circumstance showed, that the apostolic or resurrection testimony, had a perfect correspondence with that of the prophets which had preceded it; and which embodied the whole revelation of God, in announcing the final destruction of the first kingdom state, as represented in the character of Saul; and the substitution of another sovereignty, in the superior character of David, which should never end. But as the character of Saul is more immediately connected with the subject of our investigation, we shall minutely examine it, as a representation of the Jewish polity.

Therefore we first observe, that in the person of Saul was represented both the majesty and strength which were attached to the first kingdom state. Hence as a suited object of choice for this purpose, it is said, 1 Sam. x. 23, And when Saul stood among the people, he was higher than any of them from his shoulders and upwards; and Samuel said to all the people, see ye him whom the Lord hath chosen, that there is none like him among all the people? and all the people shouted and said, God save the king. Now in this superlative dignity of person, he repre

sented the superior dignity of the kingdom of Israel. Hence Moses saith, Deut. iv. 8, For what nation is there so great who hath God so nigh unto them, as the Lord is in all things that we call upon him for. And what nation is there so great that hath statutes and judgments so righteous as all this law, which I set before you this day. And the apostle, in speaking of the mighty dignity of that polity, saith, Rom. ix. 4, To them pertained the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises, whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever, Amen.

Again we notice, that in the character of Saul was represented the possession of the spirit of prophecy; and which also was attached to the Jewish house. Therefore it is said, 1 Sam. x. 10, And the spirit of God come upon him, and he prophecied among them. And it came to pass when all that knew him beforetime saw that, behold he prophecied among the prophets; then the people said one to another, What is this that is come to the son of Kish? Is Saul also among the prophets? Now as Samuel, who personally represented the word of the Lord as a prophetic minister, crowned Saul king of Israel; it showed, that the word of the Lord in its prophetic ministration, and which was conferred on that nation, constituted its highest dignity and coronation glory. Therefore as the anointed of the Lord, he represented the superhuman majesty attached to the dominion of the first economy.

We also notice, that in the primary part of the history of king Saul, we have a representation of the primary heroic and invincible character of the Jewish house; therefore David in a funeral lamentation, saith, 2 Sam. i. 17, From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. Now although Jonathan is mentioned first, as representing the seed of faith under the first economy; yet like him and Saul, as being relatives of one body, (the faithful and the faithless) they were not divided; therefore in death the both seeds fell together, being inseparably united