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Regarding it merely as an outward ceremony, it is honorable, for it resembles the anointing with oil, when kings and priests were consecrated.

As we beheld the fulness of the Godhead dwelling in the simple human form of Jesus of Nazareth, so, in like manner, baptism comprehends within itself a Spirit and life, a Divine truth and promise. We shall see this, if we only consider its institution. It was practised in Israel by Divine authority before Christ appeared; but only as preparatory, in the same manner as the Gospel, before it was preached, was contained in the Old Testament. John baptized for them that was to come, and his disciples did the same. The Lord himself was baptized, complying with this ordinance as well as with the law of Moses; after his resurrection also, when he had finished his work upon earth, and was about to re-ascend to his glory, he enjoined it in the most solemn manner on his disciples. It was then he uttered the glorious words, All power is given unto me in heaven and earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you; and, lo, I am with you alway, even unto the end of the world. Amen.' In this manner the Lord of heaven and earth made baptism the visible seal of his glory and power, and the token of his invisible presence unto all that believe in his name.

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Our history shows us that the sermon of the Apostle had found in the hearts of Cornelius and his friends a good soil, which willingly received the indestructible

seed of the word, and quickly brought forth fruit. Through the preaching of Peter, they had become believers in Christ, and partakers of the kingdom of God. There was only thing more to be desired, namely, the sealing of this new life and covenant by the Lord himself, through whose servants they had come to the knowledge of the truth. Baptism was to be the seal and confirmation. Peter himself did not baptize, but probably commanded the brethren who accompanied him from Joppa to admit the believing Gentiles by this ordinance into the Christian church.

They had hitherto received the word and the Spirit in common; but now the pledge of the grace and fellowship of Jesus Christ was imparted to each individual, as the touching and laying on of hands was formerly done by our Lord. In like manner, the baptism of those children whom we bring to Jesus, is a repetition of the same condescending love which prompted him to say, 'Suffer the little children to come unto me, and forbid them not, for of such is the kingdom of God,'—and which induced him to take them up in his arms, put his hands upon them, and bless them. Paul also compares baptism to the cloud which led the Israelites through the wilderness, and manifested the presence of Jehovah. He says, our fathers' were all baptized unto Moses, in the cloud and in the sea'meaning by Moses, the covenant of the law, of which he was the mediator.

The Lord chose water for the seal and visible sign of those blessings which his presence imparts. He chose that common element, which is found even in the most

desert parts of the world; which, at the beginning, until the Creator appointed its proper bounds, covered the whole surface of the ground like one immense grave, and by which also he executed his first judgment on the corrupt earth.

• Can any one forbid water?' said the Apostle. He lets us know by many comparisons and allusions, whenever he speaks of baptism, how important we must consider it, as a token appointed by our Lord. In his first Epistle, he compares the water of baptism to the waters of the flood, whereby only eight souls were saved, but the whole unbelieving world was destroyed; Paul also compares it to the Red Sea, in which Pharaoh and his whole host were drowned, but Israel passed through dry-shod. Water can be deadly and destroying, but it is also purifying and enlivening. On account of its destructive properties, the raging sea is held within its proper bounds by the power of God; but he also sends it down in the form of rain and dew, which, after descending into the ground, spring up again in the gushing rivulets, and quicken and enliven every living thing upon earth.

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The water of baptism was to ways on Cornelius and his house. Gentile, a child of wrath, without faith and hope, and utterly estranged from the character of God; in this respect he resembled mankind at the time of the flood, as well as the unbelieving Pharaoh and his host; but, in another, he differed from them, being aware of his sin and misery, and longing, from his heart, for grace and truth. He felt that he was under the bondage of

death, and wished to become a partaker in eternal life and holiness. The Gospel, that word of peace and truth, was now sent, and opened to him a new world, the kingdom of God. He believed it with his whole heart, and desired to become a member of this heavenly kingdom-and, lo! he was solemnly received into it, body, soul, and spirit, through the baptism of regeneration. His old and natural man was, in the sight of God, annihilated and destroyed in the water of baptism;-he arose out of the dark flood, the symbol of darkness, as a new man, the child of light and truth; the freedom of the children of God, and a new and glorious life, far beyond the influence of time and of death, was now secured to him by the divine letter and seal. Cornelius, with his whole house, may be compared to Noah and his family, who entered into the ark, and, by its means, floated on the surface of the waters; or to the children of Israel, over whom the waves of the sea had no power. Baptism was to bim a seal and token, that neither death nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, should be able to separate him from the love of God, which is in Christ Jesus our Lord. It is likewise a pledge of the same to us and our children.

Cornelius and his friends required a pledge of that forgiveness of sins which Peter had spoken of in the conclusion of his sermon, and also a perfect assurance of peace and happiness. This was secured to them by baptism, which is a cleansing from sin by the blood of the Son of God, and the answer of a good conscience

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toward God, by the resurrection of Jesus Christ. 'Know ye not,' saith the Scripture,' that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life,' Rom. vi. 3, 4. These Gentile believers were appointed to receive all the blessings of the Gospel by means of baptism. They came out of the water washed from their sins, by the blood of Jesus Christ, clad in the garments of his righteousness, and made by him kings and priests unto God and his Father.

'They were baptized in the name of the Lord.'That is to say, in the name of the Father, the Son, and the Holy Ghost. Oh! the depth and simplicity of those three holy baptismal words! They comprehend all the promises and revelations of God for our salvation, and, by their connection with the rite of baptism, are humanized, or, in other words, are God in his relation to man.

As the word preached by the Apostles in the name of the Lord, so the miracles similar to his own which they performed, are and were his, in the fullest extent of the word; so when we contemplate baptism in the name of the Lord, we may regard it as done by God himself through the instrumentality of men. God's name is the Deity himself in relation to man; and he has disclosed it to us in order that we may name him ours.' In the rite of baptism, all that Jehovah is to man, is comprehended and imparted. The three works

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