not knowing whether all, or how many, or which shall enter the promised rest, any more than Moses and Aaron knew but constrained to give thanks, certain that some shall enter: thanks, therefore, which it becometh her to yield, notwithstanding the failure of many, just as Moses, and Aaron, and Miriam-though Korah and his company afterwards perished in unbelief-gave thanks in behalf of all, and yet more especially of those among them who feared and obeyed the Lord. (Exod. xv.) "Then believed they his words; and, they sang his praise." (Ps. cvi. 12.)

But the figure before us, in connexion with another of like import, and with a third of deeper and more sublime signification, is made the basis of the prayer which follows:

"Almighty and everlasting God, who of thy great mercy didst save Noah and his family in the ark from perishing by water; and also didst safely lead the children of Israel thy people through the Red Sea, figuring thereby thy holy baptism; and by the baptism of thy well-beloved Son Jesus Christ, in the river Jordan, didst sanctify water to the mystical washing away of sin; We beseech thee, for thine infinite mercies, that thou wilt mercifully look upon this child; wash him and sanctify him with the Holy Ghost; that he being delivered from thy wrath, may be received into the ark of Christ's Church; and being steadfast through faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally he may come to the land of everlasting life, there to reign with Thee, world without end, through Jesus Christ our Lord. Amen."

This prayer, we should observe, contains a very

proper allusion to the type or figure which is before mentioned in the Scripture; and we should perceive also, that as a Church we answer precisely and exactly to the type presented, both as to the subjects admitted to this rite, and to the manner of admitting them. If children were not received, or if their reception was not general and national, or if it were not granted to adults on a profession of faith in Christ, but refused until there should be supposed evidence afforded of vitality of principle, would there then be any resemblance, any likeness, anything answering to that striking and splendid event and figure, of which the Apostle would not have us ignorant? Assuredly not: yet one thing may be admitted, that a sad laxity, both as to discipline regarding the parties concerned, and the manner of administering this sacrament, does exist, and which, it may safely be allowed, calls for consideration, revision, and reformation.

Otherwise, since all Israel, by baptism to Moses in the cloud and in the sea, had before men a right standing in the Church of God: so have we in the use of water—whether by immersion, pouring, or sprinkling -baptizing in the name of the Father, and of the Son, and of the Holy Ghost; because, therein we exactly conform to the command of our Lord, and answer to our type. Israel had a leader, and others under him— so have we; Israel were a mixed multitude, consisting of parents and children, and whatever other relations might exist among them-and such are we; Israel, as a nation of men, women, and children, in following their leader and those appointed under him, were eligible for baptism, and received it-and so are we, and so do we. Truly the analogy is striking!

And this gives rise to a question of vast importance, which it shall be our endeavour thoroughly to sift.

Was the standing of all Israel in the Church of God by baptism, as disciples of Moses, synonymous with spiritual regeneration?

It was an outward and visible sign of God's covenant, but was it also the inward and spiritual grace and seal of that covenant? Let this question remain unan

swered until another is advanced.

Besides the sacrament of baptism, the Apostle mentions another ordinance, concerning which, as well as of the former, he would not have us ignorant. "And

did all eat the same spiritual meat; and did all drink the same spiritual drink: for they drank of that Rock that followed them; and that Rock was Christ." (1 Cor. x. 3, 4.)

It is difficult to conceive of terms stronger, or more explicit, or better suited to convey to our minds, clearly and fully, that this people were partakers of a second ordinance which foreshowed or prefigured the sacrament of the Lord's Supper, and which they received in both kinds; so that nationally they were God's Church, were properly the disciples of Moses, the servant of Christ; and, so far as the sacraments were concerned, they had outwardly a right standing in Christ's Church. But were they, therefore, spiritually regenerate and saved? Had they Christ in and by the sacraments, as well as the sacraments by Christ? That all were partakers of ordinances, is as clear as language can express it, and that the ordinances were those of Christ's Church is as evident as strong expressions can assure us ;—" they did all eat the same spiritual meat, and all drank the same spiritual drink, for they drank

of that Rock that followed them, and that Rock was Christ."

Now the Rock is evidently put for the ordinance, for it went not with them, while the ordinance which they celebrated did; and Christ is also put for the ordinance of Christ, for it will shortly be shown that all partook not actually of Christ, but of the ordinances of Christ, as then instituted. If it be thought that children cannot be included in "the all" with regard to the second sacrament, it may be conceded as probable, though not proved; while it is certain that they could not be, and were not excluded from the first. The language then employed, with regard to these two sacraments, is to be considered, and if it be such as justifies the language in use among us when the sacraments, which these typified or foreshadowed, are administered, the least that can be said or allowed is, that in this respect also we answer to our types. A comparison then is challenged, and it is affirmed that the strongest expressions in the baptismal service, or in that of the Lord's Supper, are not stronger than these, and, therefore, they cannot be wrong; and, again, that they are not weaker, and, therefore, they must be right, are exactly what they ought to be,—the very words, forming the very language, and conveying the very thoughts suited to the Church of God, and because they so precisely accord with those which were used by the Apostle with reference to the people and things which were and are our types.

Yet we have not disposed of the question which returns upon us, "Were these partakers of the ordinances of Christ, all regenerate or spiritually born ?" Was the first necessarily a new birth inwardly unto God, as

well as by it they were outwardly born as disciples of Moses unto the Church? Were those ordinances not only connected with salvation in the saved, but were they also regeneration and justification to all who partook of them? The answer is, they were not; for as our Catechism is for the instruction of the baptized, that real baptism consists not only "of the outward and visible sign, but of the inward and spiritual grace;" so is this scripture intended to teach, by the things which happened to Israel, that while they all partook of the one, they had not all the other. This is also proved by the fifth verse, and by other scriptures. "But with many of them God was not well pleased; for they were overthrown in the wilderness (1 Cor. x. 5), "whose carcases fell in the wilderness" (Heb. iii. 17), they are an "example of unbelief" (Heb. iv. 11), "I will put you in remembrance, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed them that believed not" (Jude v. 5). The question, then, so far as it regards our type, is answered. Many of these partakers of the ordinances of Christ, were never really partakers of Christ; never believed, but only professed to believe, and in their unbelief perished. But you have read of their idolatry, Exod. xxxii.; of their fornication, Numbers xxv.; of their tempting Christ, Numb. xxi.; of their murmuring, Exod. xv. 24; xvi. 2-9; xvii. 2, 3; and of their chastisements, and especially of that awful destruction which followed upon the rebellion and presumption of Korah and his company against the government ecclesiastical and civil, which the Lord had committed to Moses and his brethren, Numb. xvi., that Moses submitted all to God, and