8. It was necessary that the passover lamb should be "eaten with the loins girded, shoes on the feet, and the staff in the hand."-Exod. xii. 11. This clearly represents the necessity of accounting ourselves strangers and pilgrims on the earth; and shows, that Christ is to be improved for the purposes of salvation to the very last moment of our life, and that we are to be always ready for our departure, as the Israelites were commanded to be for their departure out of the land of bondage.

9. It was necessary that the passover lamb should be "eaten by all the families of Israel at one and the same time."-Exod. xii. 8. This represents, in the clearest manner, the fulness which is in Christ Jesus and his atonement for all, that all may apply to him, and he will satisfy them, and that at once. Col. ii. 9.

10. It was necessary that the blood of the passover lamb should be "sprinkled on the door-posts and lintels of the houses of the Israelites," for securing them from the stroke of the destroying angel. This represents the necessity of having the soul sprinkled with the blood of Christ by faith, that it may be secured from the effects of divine wrath. And, moreover, it is necessary that our conversation, which is visible to the world, be also sprinkled with blood, that we may be a new lump; for even "Christ our passover is sacrificed for us."-1 Cor. v. 7.

Thus it is evident, what a striking resemblance there is between the type and the antitype. And it is also evident that the passover and the Lord's Supper are substantially the same. Both exhibit deliverances-spiritual mercies in and through Jesus Christ. And it may be here remarked, that there never was a deliverance which more fully exhibited the salvation of Christ in substance, than that of the Israelites from the land of Egypt.

Obs. 313. The sacraments of the New Testament, or those which have come in the room of circumcision and the passover, are baptism and the Lord's Supper.

1. Baptism was appointed by Jesus Christ himself after his resurrection, when all power both in heaven and on earth was given unto him; and it comes in the room of circumcision. The particular passage of Scripture which proves this, is Col. ii. 10-12,-"And ye are complete in him" (viz., Christ), &c. If there is nothing under the Gospel to corres

pond with circumcision under the law, how could the apostle say to the Colossians, that they were complete in Christ? They would have certainly found out the deception.

2. The Lord's Supper was appointed by Jesus Christ on the same night in which he was betrayed into the hands of sinners; and it comes in the room of the passover; as may be justly inferred from what has been said above respecting the resemblance between the passover and its antitype.

The sacraments of the Old Testament differ from those of the New Testament in the following respects :-While the former represented Christ as to come; the latter represent him as already come. By the former, spiritual mercies were not so clearly exhibited as they are by the latter.

Obs. 314.-Besides baptism and the Lord's Supper, there are no other ordinances of Christ's appointment which may be called sac

raments.

This will be evident from the following things:

1. No other ordinances consist of two parts-an outward sensible sign and an inward spiritual grace, but baptism and the Lord's Supper.

2. There were no more than two sacraments under the Old Testament dispensation. And we may readily believe that the New Testament Church is not more burdened with ceremonies than the Old was. As the Gospel is most simple, so the Christian Church is most simple in its various services. Circumcision under the Old Testament had respect to children--was the initiating seal of the covenant-and was not to be repeated. In like manner, baptisin under the New Testament has respect to children-is the initiating seal of the covenant--and is not to be repeated. The children of the Jews were first to be circumcised, and afterwards to eat the passover. In like manner, the children of Christians are first to be baptized, and afterwards to sit down at the Lord's Table. The passover was to be repeated; and so is the Lord's Supper. Circumcision represented the putting away of the sins of the flesh; baptism refers to their being washed away in the blood of Christ. The passover typified the redemption by Christ, and the sufferings which he was to endure; the Lord's Supper represents his actual sufferings, and the atonement which he made thereby. Thus the number and nature of the sacraments are the same now that they were formerly.

3. Baptism and the Lord's Supper are fully sufficient to seal the new covenant to believers. If two sacraments were sufficient, under the dark dispensation, for all the purposes of grace; surely a greater number is not required now when we enjoy the true light. Two witnesses are accounted sufficient to attest or confirm a deed. And accordingly, by the two sacraments, the believer has confirmed to him all grace and all glory. Baptism is the seal of being brought within the covenant; and the Lord's Supper is the seal of being kept within it. The one is the sign of life given him from above; and the other is the sign of the nourishment received from the fulness of the covenant.

INFERENCES.

From this subject we learn,-1. That the way of salvation has always been the same; but that it is clearer now than it was formerly. 2. That our privileges are greater than those of the Jews were; and to whom much is given, of them shall much be required. 3. That our obligations to redeeming love are very great. 4. That the believer's comfort and happiness are sure.

Of the Nature and Use of Baptism.

Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.

ANALYSIS AND PROOFS.

We are here taught,

1. That water is the sign to be used in baptism. Acts x. 47.-"Can any man forbid water, that these should not be baptized?"

2. That baptism is to be administered in the name of the Father, and of the Son, and of the Holy Ghost. Matt. xxviii. 19.-"Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."

3. That baptism signifies the ingrafting of believers into

Christ. 1 Cor. xii. 13.-"By one spirit are we all baptized into one body." See also Rom. vi. 3.

4. That baptism seals the ingrafting of believers into Christ. Gal. iii. 27.-" As many of you as have been baptized into Christ have put on Christ."

5. That baptism signifies our having a right to the benefits of the covenant of grace. Acts ii. 38.-"Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins; and ye shall receive the gift of the Holy Ghost."

6. That baptism seals our right to the benefits of the covenant of grace. Rom. iv. 11." And he received the sign of circumcision, a seal of the righteousness of the faith which he had."

7. That baptism signifies and seals our engagement to be the Lord's. Rom. vi. 4.-" We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life."

EXPLANATION.

Obs. 315.-Baptism is a washing or sprinkling with water.

In Scripture there is mention made of several kinds of baptism. 1. Levitical washings,—Heb. ix. 10; where the word in the original is "baptisms"-diverse baptisms. See also ver. 13, where we read of sprinkling. 2. The baptism of blood, Matt. xx. 22, 23, and Luke xii. 50, with which Christ and the greater part of his apostles, and all martyrs were baptized. 3. The baptism of the Holy Ghost, or the conferring of his gifts.-Matt. iii. 11; Acts i. 5. 4. In Acts xviii. 25, it may signify the doctrine of baptism. But, 5. It chiefly signifies the sacrament of baptism; or baptism with water, according to Christ's appointment.-Acts xix. 4, 5.

Baptism had a divine warrant before it was formally appointed by Christ; for we read of the baptism of John, who doubtless received a command to baptize with water. See John i. 33, where we read of John speaking of "him who sent him" to baptize with water.

Between the baptism of John and that of Christ there was no essential difference, for the same blessings were exhibited by both. A difference, however, may be discovered with respect to time and objects. 1. With respect to time. baptism of John was dispensed before the work of Christ

The

was finished; but the baptism which Christ committed to the apostles, was mostly after his work was finished, and after he himself had entered into his glory. Or, the baptism of John was a sign of faith in Christ as about to come ; whereas the baptism of Christ is an expression of faith in him as already come. 2. With respect to their objects. The baptism of John was confined to Judea, or to the Jewish nation; whereas the baptism of Christ is extended to all to whom the Gospel is preached.-Mark xvi. 15, 16.

The sign to be used in baptism is water; which represents the cleansing efficacy or virtue both of the blood and of the Spirit of Christ.-Rev. i. 5; Tit. iii. 5. By the former, the soul is cleansed meritoriously; and by the latter, it is cleansed efficaciously.-1 John i. 7; Ezek. xxxvi. 27. By the former, the guilt of sin is removed in justification; and by the latter, the pollution of sin is gradually removed in sanctification.

The analogy or resemblance between the sign and the thing signified in baptism, or between water and the blood and Spirit of Christ, may be seen from the following remarks:1. Water has a cleansing virtue, for removing filth and pollution from the body and from other things. In like manner, the fountain of Christ's blood, which is opened for sin and for uncleanness, removes the filth of the soul, and cleanses the conscience from dead works to serve the living God. 2. Water has a refreshing virtue on the weary traveller, and on the parched ground. And what more refreshing to the weary traveller towards Zion, than to drink at the fountain of living water? What more calculated to make the barren soul bud forth abundantly, than to be refreshed with the pure water of life?-Psal. xlii.; John vi. 35. 3. Water has an extinguishing virtue. And how efficacious are the blood and Spirit of Christ to extinguish the flames of Jehovah's wrath, and the fire of our lusts which war against the soul! Water has a softening virtue; mollifying the hardened ground, and making it abundantly fruitful. In like manner, the blood of Christ softens the most hardened heart, when applied to it by the Holy Spirit; causing tears of godly sorrow to flow, and the fruits of repentance to spring forth, and bringing the whole man into a ready compliance with the divine will. 5. Water is absolutely necessary. In like manner, the blood and Spirit of Christ are absolutely necessary; for without them sinners must perish eternally.-John vi. 53; Rom. viii. 9. 6. Water is common and free to all. In

4.