And as to purity of heart, Christ had that in perfection. He received a perfect and complete sanctification in his earliest formation. He was born a holy thing." Besides, his circumcision was an act of his parents, whose duty it was to have him circumcised, according to an express statute.' He was, therefore, as to his human nature, passive in his circumcision, and by the qualifications of his parents, and the express statute, a proper subject of it. His circumcision could not be dispensed with, without disobedience on the part of his parents. Hence his circumcision does not prove that he was a fit subject for christian baptism. It was to identify him as of the seed of Abraham.

4th and lastly: Those who were baptized with christian baptism, were baptized in the name of Christ. But it would be absurd to suppose that Christ was baptized in his own name. Hence it is finally evident that he was not baptized with christian baptism.

Third: Neither was he baptized for our example in the sense that some say he was. For,

1. It was never said to be for our example, and we have no right to point out examples unauthorised by the word of God. "In vain do they worship me, teaching for doctrine, the commandments of men," said our Saviour Jesus Christ.. He knew best what to point out as examples for us..

a Luke i. 35. Gen. xvii. 10, 14. c Matt. xv. 9.

When he washed his disciples' feet," he said it was for their example, that they should do as he had done unto them. It is, therefore, neither wise nor consistent for any to urge as an example, what is not enjoined as such; and at the same time refuse to follow Christ in that which he expressly declared to be for our example. It would be for the honor of those who, without any authority, urge our Saviour's baptism for our example; first to follow him in that which he himself has declared to be such.. Nay, it would be still more for their honor to wait until they could show good authority that his baptism was designed as an example for us, before they attempt to follow him in it, or to urge it as such.

2. If it be for our example, it is one which we can never follow to any purpose, for those who urge it as such. Because he was baptized without repentance, without faith, and at the age of thirty years. Neither was he baptized for the remission of sin, or in the name of Christ. In neither of these particulars, ought we to follow him in baptism, neither do they, who so strenuously urge our Saviour's baptism as an example, follow him in the above particulars. Yet if it were designed as an example, in the sense that it is urged as such, we would be obliged to receive it as he did, or we would not follow him. Hence it is very evident, that it was never designed to be an example for us.

a John xiii. 15.

The example which Christ has left for us to follow is that of a holy, unblameable life, meekness, long-suffering, forbearance, and patience under unprovoked suffering ;" and not his baptism.

As far, however, as his baptism was an act of obedience to the divine institutions, so far it may answer as a good example. For his regard to his own institutions was such, that he would not officiate in his priestly office, without first complying with his statute concerning the consecration of the priests to their office. It, therefore, becomes us to be obedient to his institutions; and not to our own suppositions. But, as to the object and nature of his baptism, no one can follow him in it. Nor, can we know, for certain, how to follow him in the mode. For, although it was, evidently, not by immersion, as we shall see in its place, yet we cannot tell how the water was applied-whether by pouring or by sprinkling.

Thus have we seen for what our Saviour was not baptized; we shall now endeavor to ascertain, second, positively, for what he was baptized.

ness.

His baptism was for the fulfilling of all righteousBut we have seen that he could not fulfil the righteousness of christian baptism, or of John's baptism. It must, therefore, be the righteousness of some other baptism which he was to fulfil. And there was no other righteousness which he could fulfil in the ordinance of baptism, but that in the

a I. Peter ii. 20-23-I. John ii, 6.

Levitical statute, concerning the consecration of priests to their office. Those who were set apart for the priestly office, were to be regularly consecrated, before they could officiate therein." At the age of thirty years, they were to be taken to the door of the tabernacle, there washed with water, and annointed with oil, and thus they were inducted into the priestly office. These washings, or baptisms, were performed by the application of water to the parts that were washed, and not by immersion, as appears from Exod. xxx. 18-xl. 30, 31.-Lev. viii. 11. They had a laver of brass standing at the door of the tabernacle, containing water for the convenience of washing; but this laver was not large enough for immersion. It is well to notice this fact, that in consecrating priests to their office, no such thing was practised as immersion.

It was the righteousness of this baptism that Christ was to fulfil. As a priest, he must be regularly ordained to his office before he could officiate therein. And it was for this purpose that he came to John. If it be asked why he did not go to the door of the tabernacle, according to the statute? We answer, that the ordinance was the principal thing regarded in consecrating priests to their office; the going to the door of the tabernacle was a mere circumstance, and could be dispensed with on an extraordinary occasion, without invalidating the ordinance. There

a Exod. xxix. 4, 7—Lev. viii. 6, 12. 6 Num. iv. 3, 23, 30.

were also three important reasons why he did not go to the door of the tabernacle.

First. He would not have been received by the priests. They were his enemies, and would not have suffered him to approach the door of the tabernacle for consecration to the priestly office.

Second. Neither were they at liberty to receive him, if they would; for, he was of the tribe of Judah, and they were expressly bound to the tribe of Levi, by their statute.

Third. John was appointed to induct him into office. He was our Saviour's forerunner, sent to prepare his way to the temple. "Behold I will send my messenger, and he shall prepare the way before me; and the Lord whom ye seek, shall suddenly come to his temple." And if he were to prepare the way of the Lord, he must open the door for him to enter upon his office, and come to the temple. For these reasons he came to John. But John would not baptize him until he understood the design of his application; and when he understood this, he baptized him. That Christ was baptized for the Priestly Office, appears,

First, From the fact that he would not officiate as a priest, until the righteousness of the Levitical law was fulfilled in his consecration. He, at a certain time, was found asking questions of the Doctors; but we no where find that he taught until

a Mal, iii, 1.