also, that it was regularly and universally followed by the original churches which enjoyed the teaching either of the great apostles themselves, or of those who had received their doctrines immediately from thence. And the commandment upon which the practice was founded, is as clear and positive as the practice itself was general. 66 Except a man be born of water and of the spirit, he cannot enter into the kingdom of God."a "Go ye and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." "He that believeth and is baptized shall be saved." These are the words of God our Saviour; need it be repeated that herein baptism is required as a condition of salvation?

We are next to learn how far, and in what sense, our fulfilment of this condition entitles us to hope for mercy at the last day. Few are found to deny the necessity of baptism; but we may fear that many err on this part of the question, and that dangerously. For though it is not always

a John, iii. 5.

b Matthew, xxviii. 19.

easy to come at the opinions, on this subject, of persons who dislike to talk of true religion almost as much as to practise it; we may gather enough to observe that they trust for acceptance (if indeed that may be called trust, which is a hope too slight and unreasonable to be explained) on the ground of their being Christians; made by baptism heirs of the kingdom of heaven. That from your baptism you may receive such comfort as it is capable of bestowing, and such assurance as the scriptures warrant, I will now lay before you the history, intention, and effects of that holy sacra

ment.

Three times has the Lord God made a solemn covenant or agreement with his creatures; giving commandments for their obedience, promising blessings, and establishing an outward sign or token of his faithfulness.

The first covenant was made with Noah. When he left the ark with his righteous family to take possession of their new world, God blessed them and bade them multiply upon the earth, promising that it

should never more be destroyed by a flood of waters; in token whereof he set the rainbow in the clouds, and said "I will look upon it that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth." c

The second was made with Abraham, containing a richer blessing and more glorious promises. God talked with Abraham and said, "Behold my covenant is with thee, and thou shalt be a father of many nations:" "and I will give unto thee and to thy seed after thee the land wherein thou art a stranger, all the land of Canaan for an everlasting possession, and I will be their God." "And God said unto Abraham, thou shalt keep my covenant therefore, thou and thy seed after thee in their generations. This is my covenant which ye shall keep between me and you and thy seed after thee; every man child among you shall be circumcised." If, by the blessing contained herein, we understand merely the possession of worldly advanta

C

d

Genesis, ix. 16. d Genesis, xvii. 4, et seq.

ges, they are neither few nor inconsiderable. They form, however, the smallest part of its value. They must be spiritually discerned; that is, they must be understood to contain heavenly blessings under earthly promises. The land of Canaan, promised to the seed of Abraham, represented, "by a figure," the kingdom of heaven; which, through Jesus Christ who was to arise from them, was ensured to those who kept their covenant. The outward sign or form of circumcision had also its spiritual meaning: it betokened inward purity, cleansing of the heart, and separation from a sinful and idolatrous world. Under Moses, and until Christ's coming, the Jews lived under the same covenant; being on their part pledged to yield obedience to all the laws and ordinances of God, with the promises of worldly prosperity and eternal life. It has been termed, from these conditions, the covenant of works.

This, on the coming of our Saviour, was done away, and exchanged for the third and last, the covenant of grace, under which it is our happiness to live.

The law had performed its office; having brought men to an experimental knowledge of their sinful nature, having wrung from their pride the confession that their righteousness was without power to save; and having created in their hearts a strong craving for that sufficient atonement, long though faintly shadowed out by its yearly sacrifices. The true sacrifice was come, had been bound to the horns of the altar, and his blood shed once for all for the forgiveness of sins. Christ was "the Mediator of the New Testament, that by means of death for the redemption of the transgressions that were made under the first testament, they which are called might receive the promise of eternal inheritance." "The Mediator of a better covenant which was established upon better promises."

f

In this latest and last covenant all things are fulfilled. The ark of Noah, the Canaan of Abraham, the Lamb of the Passover— no longer shadows of good things to come, but substantial and heavenly blessings, are beheld in the ordinance of baptism, in the

e Hebrews, ix. 15.

f Hebrews. viii. 6.