Now these are the words of that apostle, who, in another Epistle, saith, "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day" (2 Tim. i. 12); and again, "I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." (2 Tim. iv. 7, 8.)

It is therefore manifest that he uses a figure (as in 1 Cor. iv. 6) with regard to this godly caution and care; and that he spake for the profiting and edifying of the Church by means of that figure, and was not expressing himself as if in doubt with regard to his own perseverance and salvation. There could be no

such doubt with him, for whatever contradictions may be chargeable upon the weaknesses of good men, none can be rightly charged upon the words of Inspiration. But the first word of the tenth chapter will serve to establish the idea which it is intended to present. It is a connecting word, and a proof in itself that no dissevering of what we call the ninth and tenth chapters was intended by the apostle, as if they treated -which we are too apt to suppose or allow-upon different subjects. The word "moreover," clearly links together the two chapters, and connects the figure -which the Apostle employed when he spake of avoiding the possibility of being a castaway-with such a one as should presume upon his standing in the Church and in ordinances, so as to think himself safe, while in his presumption he might only be ready to perish. Then those examples or types to which he

refers, are examples or types for us, whether they regard the godly or the ungodly. If the former, they are for our guide-examples of faith-that we, by faith, should follow them. If the latter, they are for our warning, lest in unbelief we fall in like manner and perish. And in either case they are typical of the Christian Church; figures of those things which come to pass in it, which are done among them who call themselves Christians; even as the very same things happened beforehand in the Jewish Church, and among those who called themselves Israelites. In every point of view, therefore, they are "our types, and are written for our admonition."

This prepares the way for saying, in full assurance, that persons professedly Christian, may have a right standing in the Church of Christ before men, who consider their ways, and yet fail utterly with regard to completeness in Christ, in the sight of God, who knoweth their hearts. It at the same time admonishes us that while the latter is the principal thing, and that without it the former is as nothing, a name only without life (Rev. iii. 1); yet, that it necessarily includes the former, and therefore that the former, in connexion with it, is of great moment unto the well-being of the Church of God, and deserves the serious consideration of all that belong to it.

The preservation of Israel—through the atonement of Jesus Christ, which was typified by the slaying of the lamb, and the sprinkling of its blood by faith on the door-posts of their dwellings in Egypt, and the wonderful deliverance which God wrought by his Almighty power-his stretched-out arm-may well pre-occupy our thoughts, as showing, that without

shedding of blood, and the sprinkling of that blood on our hearts by faith, there is no remission of sin; and that without this, all men are exposed to destruction, as the first-born of the Egyptians were. For this presents the great truth, that the Church of God is the place of safety; because, by her servants, she cries aloud-"Behold the Lamb! Behold the Lamb of God that taketh away the sin of the world!" And this

deliverance of all the people with a mighty hand and a stretched-out arm, is a symbol of another truth, which the faithful ministers of Christ's Church ever publish,—that deliverance from sin is not by wisdom nor by might of men; but by the Lord the Spirit— and that complete redemption unto salvation is effected in the Church by the operation of the love, grace, and power of the eternal Trinity. (1 Pet. i. 1, 2.) The Father's love to his people, in bringing them out of the bondage of sin; the Son's redemption, as the only way by which they can pass to liberty; and the Spirit's power, as the only instrumentality whereby their salvation is accomplished and perfected.

"But all the Israelites were not so saved, for all were not Israel who were of Israel," and all Christians are not so saved, for all are not the Church who are of the Church, and these are facts concerning which our Apostle would not have us ignorant. "Brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea.” (1 Cor. x. 1.)

"All our fathers," including their families, the women, and the children; in all-the males being six hundred thousand-not less, it is computed, than three

millions; and these all were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea-not by immersion, but simply with water, for they passed through the water of the sea, and were not in it,—and it was the sprinkling or pouring in or from the cloud by which they were baptized. And by this ordinance they all, men, women, and children—a baptized nation-became the disciples of Moses, and were received and acknowledged by Moses to be his disciples. And thus far they were right; and, in the sight of men, had a right standing in the Church of God; while the overthrown and unbaptized Egyptians were wrong, and were drowned in the sea for their presumption. The Israelites were right before men so far; for, let it be imagined that any one, witnessing their entrance into the wilderness, had viewed with astonishment their number and deliverance, and had inquired or demanded 'who they might be,' it could only have been answered, The people of the Lord,' the disciples of the Lord's servant Moses, by baptism (for, to this effect was Balaam compelled to speak of them— Numb. xxiii. 8, &c.). And this is a type of which our Apostle would not have us ignorant, a type of which the Fathers of the Church of England were not ignorant; but a type of which thousands of the English nation are now profoundly and sinfully ignorant. "I speak this to their shame!" Our fathers were not ignorant, and have left us without excuse, if ignorance on this subject be found with us.

Our Baptismal Service discovers the wonderful light which God gave to our fathers, and is a standing proof that in adopting it they had an honest and anxious

respect to this figure of the Scripture. For like as Moses, the servant of Jesus Christ, received the whole nation of Israel unto discipleship by baptism, both men, and women, and children, and for instruction in the law of his God; so does the minister of the Church of England receive unto discipleship in that Churchwhich opens wide her doors to this whole nation—as many, whether adults or infants, as desire admission for themselves or their children, to the intent that they, being baptized, may be catechised and taught in the doctrines and precepts of our most holy faith. Hence the Service opens with an address which presents to the mind of the applicants for baptism the following truths :-"That all men are conceived and born in sin; that none can enter into the kingdom of God except he be regenerate and born again of water and the Holy Ghost;" that none has this regeneration, but by second birth; and that therefore, for this, prayer to the LORD is to be fervently made by the Church.

And these things are surely a plain and full acknowledgment that the Lord, and not the Church, imparts this new birth; an acknowledgment like St. Paul's, when he said, "I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase." (1 Cor. iii. 6, 7.) That the Lord is therefore to be sought for it: while the Church, as the spouse of Christ, travails in birth that Christ may be formed in the souls of her children; and celebrates, in faith, that event, mingling her praises with her prayers,—as Moses and the faithful people, accompanied with all the rest, did, at the time of their deliverance-blessing and praising God in behalf of all: