it too modestly: for, let us frame what hypothesis we choose, there rests upon it a shade which our feeble vision cannot penetrate; and elaborate reasonings about it are, in general, more calculated to display learning and ingenuity, than to promote edification. The deplorable point, however, is not our ignorance, but our neglect: and we shall probably know more of the virtue of Baptism, when Christians attend far more faithfully than is the case at present to the duties involved in that holy ordinance.

As to the universality of purification which we ascribe to the term washing, it is necessary for us to explain in what manner we use the term. If we limit it to pardon and justification, we maintain that this washing is complete: for a half pardon, or a half justification, would be equivalent to no pardon, no justification: indeed the expressions are contradictory and absurd. But it does not follow, from our being pardoned, that we shall sin no more: and if we sin, and incur fresh guilt, we stand in need of renewed pardon,-of what we have called the secondary washing. But if by 'washing' we understand Sanctification, our statement must be modified according to the different nature of the subject. The acts of mercy are instantaneously complete acts; but the operations of gracious power are not at once entire, but effect their purpose progressively. The seeds of universal holiness may be planted within us, and yet we may not at once be completely holy. Our views both of God and of his law, and of our own hearts

and lives, are very defective, if we do not see and feel that we are at all times sinful and imperfect creatures, as to the inward workings of the heart, as well as to our outward conduct. When the power of the divine life puts forth a prevailing energy and activity; when, as penitents and believers, we are acquainted with the gospel, submit to it, and rejoice in it; we are far from being complete in holiness: and hence the admonition of Scripture is, that we should cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.' Here also, then, we see our need of what we have called the secondary washing.

'If we say that we have fellowship with God, and walk in darkness, we lie. And yet in the next verse, though we do walk in the light, yet is there need of the blood of Jesus Christ to cleanse us from all sin and so throughout the Scriptures. All the integrity of the godly under the law, did not exempt them from offering sacrifice, which was the expiation of sin in the figure, looking forward to that great and spotless sacrifice that was to be slain for the sins of the world. And those who believe the gospel, the application of that justifying blood that streams forth in the doctrine of the gospel, is not only needful to wash in for their cleansing in their first conversion, but is to be reapplied to the soul, for taking off the daily contracted guiltiness of new sins. It is a fountain opened, and standing open, for sin and for uncleanness, as that sea of brass before the sanctuary. They that are clean have still

need of washing, at least, their feet, as Christ speaks to Peter. Because of the woful continuance of sin in the godly, while they continue in this region of sin and death, therefore is there a continual necessity of new recourse to this great expiation.' [Archbishop Leighton.]

We might justly advance a similar statement with regard to the necessity of fresh supplies of divine grace for the attainment of more exalted degrees of holiness. That the state of Christians, as to vital godliness, is exceedingly various, is readily admitted: but who, even among the most conspicuous in piety, does not daily need the forgiveness of sins, and additional holiness? Some stain is too frequently incurred; some corruption within requires to be mortified: and though, as having been 'washed,' there is a view in which we are 'clean;' yet if we would be clean every whit,' we must daily look to the blood that cleanseth from all sin, and daily seek that divine influence which destroys all sin.

It appears, then, that our blessed Saviour, if our view of the transaction which we are considering be correct, gave his disciples and the Church an emblematical view of the redemption which we have in Him, and of its application to the soul. He taught, in fact, what all men are to seek and obtain from Him here, if they would have their part with Him hereafter. The sum of all is this; We are washed and make partakers of Christ when we truly repent and believe; but in consequence of our daily transgressions, and of our remaining

corruption, we are always to look unto Jesus for fresh pardon and for larger measures of the sanctifying influences of his Spirit.

Thus while the disciples were cherishing many worldly views and expectations, our Lord put before them, in a singular but striking manner, the great blessings of his kingdom. He taught them that secular power, pomp, and honour were not to be thought of by his followers; and that what they were to seek, and what they would obtain, was the removal of sin, and the adornment of the soul in righteousness and holiness. And as his kingdom is always the same, we also are taught, as clearly as the disciples were, how we are to regard Him, and what blessings we are to seek from Him.-In conclusion, we offer a few observations.

1. We ought to be unfeignedly thankful for the redemption that is in Christ Jesus. We in ourselves are lost and perishing creatures, covered with defilement, and loaded with guilt: but we have a Saviour whose blood and righteousness and grace remove guilt and sin; so that if we truly believe in Him there is reconciliation and amity between God and us, we rejoice in the divine favour, and look forward to eternal blessedness. And shall not the view of such mercy and grace fill our souls with the most lively gratitude, and make us adopt the language of Saint Paul? Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in Christ.'

2. We ought to be careful in forming correct views of true spiritual piety. It essentially consists

in the participation of Christ. It is the washing of the soul by the blood and Spirit of our Saviour; so that we are no longer guilty creatures before God, and no longer those depraved creatures who are under the dominion of sin, but sanctified creatures, continually watching and warring against sin. Pardon and Justification are not substitutes for inherent purity and our lives are never so perfect, our hearts never so holy upon earth, as not to render renewed pardon and greater holiness essential. Thus a truly pious life is one that is led by the faith of the Son of God;'-by faith in Him as our wisdom, righteousness, sanctification, and redemption.

3. We should beware of seeking elsewhere what can be obtained from Christ only. His words are explicit; If I wash thee not, thou hast no part with me;' and this He, in fact, says to every one of us. How, then, can we think of any thing in ourselves, or done by ourselves, as in any way, or in any measure, competent to remove sin, and to procure for us the divine favour? Salvation is of grace it is in Christ,-in Him only and wholly; so that we are believing recipients of it, and in no sense whatever, in no degree whatever, meritorious workers of it. We may account Abana and Pharpar, rivers of Damascus, better than all the waters of Israel: but the counsel of God shall stand: the mandate is gone forth, Wash in Jordan seven times, and thou shalt be clean:' and disobedience to it is confusion and everlasting misery.

4. Every one ought to seek without delay the blessings which are offered to him in the gospel.