ture, will bear testimony, that those who are favored with the nearest access to the throne of Grace,to whom the Divine Majesty becomes most clearly revealed, will feel the most awfulness, reverence, and self-abasement, in these approaches. And in this reverential awe, there will be no place for light or redundant expressions. The language will be full, solemn, and concise. And while it will comport with the dignity and solemnity of the occasion, it will contain nothing for the sake of mere ornament.

He knows what we have need of before we ask, and therefore cannot need repetitions or explanations. Nor is it consistent with the nature of this solemn engagement-to be intermixed with exhortations to the people.

In looking back to the ministers of the gospel, in the primitive church, in the exercise of their gifts, both in preaching and in supplication, we shall find, in them, an encouraging and instructive example. There is no instance of their delivering premeditated or written orations, either as sermons or prayers. They came not with excellency of speech, or human wisdom, declaring the great truths of the gospel. But they spoke as the Spirit gave them utterance, a reaching power and energy attending their ministry. And this same power is graciously permitted to attend the true ministers of the gospel to the present day. Nor is it exclusively confined to the ministers, whom it enables to speak with the demonstration of the Spirit, and Power; but it is the crown and glory of the church in all ages. And I am well assured that it would be more abundantly afforded to the professors of the christian name, if it were more believed in and sought after-if they would "believe in the light, and walk in it." Many, very many, pious minds, who now, with weary steps,

tread the dull rounds of devotional exercises, planned by the wisdom, and performed in the will of man-who leaning on these exercises, find not that comfort to which, at times, they ardently aspire, by looking to the Spirit and Power of Christ, revealed in the heart, would indeed find "the place"they are in, to be "shaken." And as they are brought to experience, in the language of another portion of Scripture, "the removal of those things which can be shaken," they would find those things which "cannot be shaken, to remain." Heb. 12. 27. "Jesus Christ, the same yesterday, to-day and forever," has promised a spiritual communion with those that love him." John 14. 23. But in order to experience these blessings, there must be faith in his Spiritual appearance. Were this faith more prevalent among the professors of his name, he would more abundantly reveal the operations of his power, and pour into their minds the comforts which flow from the inexhaustible fountain of his Love. In our religious meetings, we should not, at once, enter on the solemn acts of devotion, without feeling his influence to prepare our minds, to approach him with acceptable offerings, that our "prayer might be set forth as incense before him, and the lifting up of our hands as the evening sacrifice." But till this qualification is experienced, the most rational exercise on these occasions is, reverently to wait upon him, In this waiting state of mind, he is often pleased to clothe us with humility, under a sense of our weakness and entire dependance on him for all our comforts, and for the springing up, in the heart, of that animating influence, whereby a qualification is experienced for the various acts and exercises, which are required in the church of Christ.

It is only in a deep sense of humility and dependance upon God, animated by a lively impression of

his goodness, that we can be prepared to bow, and cast down every crown before him. And it is the immediate operation of his Power alone, that can enable us truly to speak in his Name, or to offer up to Him the tribute of reverent adoration and praise.

CHAPTER XI.

Of Baptism.

THE Scriptures afford clear evidence, that the law was designed as a schoolmaster to lead to Christ: and that "the divers washings and carnal ordinances" which it imposed, were to continue only till the time of reformation, or the introduction of the new covenant dispensation.

It also appears that John's ministry, belonged to the typical and shadowy dispensation, désigned to "prepare the way of the Lord," to bear testimony that the time of his coming was at hand-to typify the purifying operations of his power, and finally to apply his testimony to the person of Jesus of Nazareth; for all these things were effected by that messenger and his ministration. As multitudes flocked to his preaching and baptism, he directed their attention to Christ; representing himself as his humble forerunner, whose baptism was to decrease as a thing of course, and contra-distinguishing it from the baptism of Christ. "I indeed baptize you with water, unto repentance: But he that cometh after me is mightier than I, whose shoes I am not worthy to bear. He shall baptize you with the Holy Ghost and with fire." This clear and pointed testimony was owned by our Lord, at his coming, by the same kind of assent that he gave to the law, by submitting to the rituals, which accompanied it. "Think not," said our Lord, "that I am come to destroy the law or the prophets; I am not come to destroy, but to fulfil." Matt. 5. 17. And in fulfilling,

he ended that typical dispensation in his own, which was of a pure and spiritual nature.

There was a peculiar propriety in this, for these typical rites and ceremonies being of divine appointment, their force or obligation lasted till the new covenant dispensation was completely introduced, which did not take place until the great Sacrifice was completed. Here their obligation ended, but they were continued, in condescension, a considerable time, after their obligation had ceased.

It is very remarkable, that the peculiar rite* which was considered the seal of the "former covenant" was abrogated, by the introduction of the new dispensation. Under the law, this rite was not to be dispensed with, but on the contrary its disuse was no less than a dereliction of the covenant itself, with the promises and blessings annexed to it. But when it had accomplished its office, when the antitype had come, under the new dispensation, the apostle assured some who wished still to retain the ceremony, that if they conformed to the law in this respect, "Christ should profit them nothing." Gal. 5. 2. Not that one ceremony had been instituted for another. For this, which was an outward rite, and made a seal of an outward covenant, pointed to an inward change of heart, as the seal of a spiritual covenant. And here were probably the grounds of the strong prohibition to the retention of this ceremony, as it would be a relinquishment of the spiritual dispensation to which it pointed: or a denial of the coming of the antitype.

That this ceremony had a direct allusion to a change of heart, was understood even under the law-as may be seen by reference to Deut. 10. 16; and 30. 6; and Jer. 4. 4; and many other passages of Scripture.

*Circumcision.