Vocal supplication may be considered as belonging to the ministry. In this exercise, the minister becomes the mouth of the assembly. And if addresses to the throne of grace which are unfelt, must necessarily be unavailing, how clear must be the necessity, in this case, of speaking only under the influence of the Eternal Spirit! To address Almighty God, on behalf of an assembly, expressing their wants and their feelings, cannot be done without the Spirit of Jesus Christ, through whom alone there is access, and by whom alone we can have that feeling sense of the states of others, which is necessary in this most solemn exercise.

Our Lord, while personally on earth, adverted particularly to the subject of prayer. The zealous professors of that day, were in the practice of making long prayers. But our Lord admonished his disciples, to be not as the hypocrites, who used vain repetitions, and thought they should be heard for their much speaking. The specimen of prayer which he gave them (it was a specimen, for he said: "After this manner pray ye") was remarkable for its fulness and conciseness. How comprehensive, and yet how short and simple.

It is a fact, to which experience, as well as scripture, will bear testimony, that those who are favoured 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 pri mitive Church, in the exercise of their gifts, both in preaching and in supplication, we shall find, in them, an encou raging 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 that are shaken," they would find "those things which cannot be shaken to remain." Heb. xii. 27, "Jesus Christ, the same yesterday, to-day, and for ever," has promised a spiritual communion with those that love him. John xiv. 23. But in order to experience these blessings there must be faith in his spiritual appearWere 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 shall 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 dependence 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.

ance.

It is only in a deep sense of humility and dependence 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, designed 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, with 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. v. 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 of 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 direliction 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. v. 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 of 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. x. xvi. and xxx. 6, and Jer. iv. 4, and many other passages of scripture.

Thus the whole body of ceremonies under the law, was designed to represent the coming of Christ and his spiritual dispensation. Many of them were practised after the ascension of our Lord, not of necessity, but of condescension. Even that seal of the old covenant, which was ultimately so positively prohibited, was allowed for a time by the apostle Paul, as well as others. In condescension to the weakness of the human mind, which cannot bear sudden

* Circumcision.

transitions, but must be gradually enlightened and enlarged, these things were permitted or suffered for a time; but, in the language of John, they were to decrease, and finally to disappear.

All that has been said of the ceremonies of the law, in general, will apply to the ministration of John; for he was under the law, as well as the prophets that had preceded him. "He was the voice of one crying in the wilderness: Prepare ye the way of the Lord!" His whole office was but preparatory to the coming of our Lord in the flesh; and he was to " decrease," as the dispensation of the gospel advanced to a complete establishment: thus giving place gradually, not ceasing entirely at once.

As John approached nearer to the gospel dispensation in point of time, than any other prophet, so his testimony was more direct and pointed.

And as our Lord acknowledged the testimony of the law, and applied it to himself, so he also acknowledged the testimony of John, than whom a greater prophet had not appeared. And as he came to fulfil the law, so he also fulfilled the ministration of John. It may be particularly remarked, that, in speaking of the law, he said, he "came not to destroy, but to fulfil it." And this fulfilling evidently was, by introducing the spiritual realities to which it pointed, to end the types and shadows, with all the "washings and carnal ordinances, imposed till the time of reformation. And, as he used the word fulfil," as applied to the law and the prophets, so he used it as applied to John and his baptism : "Suffer it to be so now, for thus it becometh us to fulfil all righteousness." Matt. iii. 15.

The Jews were in expectation of the promised Messiah : however erroneous their ideas might have been respecting his character, still he was much desired. They had lost their power and preeminence among the nations of the earth. They had been conquered and made tributary, by one nation after another, till their yoke had become grievous. They were informed by the ancient prophets, that a messenger would be sent before the Messiah, in the spirit and power of Elias. When John commenced his ministry, there was something singular and striking in his appearance. The prophecy represented him as the voice of one crying in the wilderness, saying: "Prepare ye the way of