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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.

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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 or 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 dereliction 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

* Circumcision.

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 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 the Lord; make straight in the desert a high way for our God!" Isaiah xl. 3. He commenced his ministry in the Wilderness of Judea. His food, his clothing, his doctrine, and his baptism, were all calculated to impress the minds of those who resorted to him, with the idea that the important event was then at hand. His testimony on this head was clear and though his reproofs were severe, his message was gladly received. For we read in the evangelist: "Then went out unto him Jerusalem and all Judea, and the region round about Jordan, and were baptized of him in Jordan, confessing their sins." Matt. iii. 5, 6. Submission to his baptism, I consider, was intended by those who did it, as an acknowledgment to his testimony. This testimony, however, was not complete till he had applied it personally to our Lord Jesus Christ. Thus it was that John fulfilled his commission, and accomplished the very end for which he was sent, "to prepare the way of the Lord." of the Lord." When therefore our Lord commenced His ministry, it was seen fit, in infinite wisdom, that He should own the testimony of John. This opened

a door of easy access to discipleship with Him. And those who had submitted to the baptism of John, were thus introduced to the very threshold of profession with Christ, before they were aware of it: and, by this means, many of the strong prejudices that would have operated unfavourably on them, were removed. But there is another consideration, of some importance to a correct understanding of the subject. As the Law was represented as a schoolmaster to lead to Christ, Gal. iii. 24. so John and his ministry were designed to prepare the way of the Lord. Matt. iii. 3, and Isa. xl. 3. The object was the same, though the mode of expression was different. In point of authority too, they may be placed on the same ground, for both were of Divine appointment. And as no abrogation of types and shadows took place till the crucifixion of Christ, so the observance of John's baptism, in common with the other rituals of that Dispensation, was to be expected to continue till that important period. The obligations of the ceremonial law rested on the disciples of Jesus Christ, while He was personally with them, as fully as on the pious Jews, before his visible appearance. And our Lord not only observed the Law Himself, but encouraged the observance of it in others. The last supper which He took with his disciples, was in conformity to the ceremonial law-and He directed one whom He had healed, to "show himself to the priest, and offer the gifts" prescribed by the Law. Indeed it is generally admitted that the Law was fully in force, in all its parts, till our Lord exclaimed: "It is finished!" And as the Dispensation previous to this event, completely and fully embraced the baptism of John, it is not strange that this baptism was observed, with the other ceremonies of the time then preTo these causes we may ascribe the sanction which our Lord gave to his disciples, in using John's baptism. There was Divine wisdom, as well as condescension in it.

sent.

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