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currence was this: Moses and Elias were excellent men-they were now glorified in heaven-they had lived their day-the limited time they were to flourish as the teachers of the will of Heaven was now come to an end. The morning star had arisen-nay, was almost set, and the Sun of Righteousness was arising with salutiferous rays: let us then walk in the noonday light-let us hearken to Jesus as our prophet and legislator, priest and king. He shall reign over the ransomed race. We find all things whatsoever the law could not do are accomplished in him, and by him—that in him all Christians might be perfect and complete. "For the law was given by Moses, but grace and truth came by Jesus Christ."

11. OBEDIENCE OF THE LORD JESUS.

T. MEREDITH.

WE propose to consider the example of Christ, in reference to his obedience to his Father's will. "He took upon him the form of a servant, and was made in the likeness of men;" that he might be "obedient unto death, even the death of the cross." This expresses, not only the extent, but the completeness of his obedience. As death is the last and highest sacrifice that can be made; so the making of this, as an act of obedience, implies the performance of all the rest. Christ rendered exact and complete obedience to the will of his Father, expressed in his holy law. He obeyed this law under its diversified appellations, of moral, ceremonial, and remedial.

The moral law he kept without sacrifice; it being agreeable to his holy nature, and adapted to his humbled condition. It was holy, just, and good. He was holy, harmless, undefiled, and separate from sinners. Having obeyed it in its greatest strictness, both in let

ter and spirit, he could say, even to his bitterest enemies, "which of you convicteth me of sin?"

Its ceremonial features he also observed, with their various rites and exactions. According to their requisitions, he was circumcised, attended the Jewish festivals, visited on the Sabbath the temple and synagogues; and even observed its judicial features, performing a miracle to meet its exactions. Thus far the obedience of Christ was comparatively easy. It is true, it required infinite condescension to leave the heights of glory, and descend to the depths of humanity to be-" made of a woman, made under the law;" it also required labor and toil, perseverance and abstinence; but all this was the lesser part of his obedience, and may be considered as easy, when compared with the obedience he rendered as the "propitiation for sin "—the satisfaction which he made in behalf of the sinner, to the claims of divine justiceobedience unto death, even the death of the cross! This part of the divine law which he undertook, as our Redeemer, to satisfy, required not only holiness, but suffering; not only obedience, but obedience unto death! Offended justice could not be propitiated without blood. "Without shedding of blood there is no remission." When the period arrived for him to render obedience to this part of the divine law, then was the time of his agony. He prayed fervently, "and sweat as it were great drops of blood, falling to the ground;" saying: "O my Father, if it be possible, let this cup pass from me;-nevertheless, not my will, but thine be done;" and also the second and third time, "O my Father, if this cup may not pass away except I drink it, thy will be done." In our

Saviour's prayer and agony in Gethsemane, we see the shrinkings of humanity, from the dreadful sufferings of Calvary; but we behold, also, his complete and unreserved submission to the will of his Father. He was ready to meet the most awful summons-to

meet death in its most terrible form-the death of the cross-death with the severest torments, and the greatest ignominy.

Christ, in his death upon the cross, has set an example to the universe of the true spirit of obedience; obedience which was perfect and complete in every respect; which originated in his infinite love and holy submission; and, after encountering every variety of temptation and trial, met death in its most appalling and terrific form. Now, my brethren, what is there in heaven or on earth, that can move our wills to entire obedience, if this marvellous example do not affect us? 66 Let the same mind be in you, which was also in Christ Jesus."

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THE most impressive figurative use of the word baptism, is made by the blessed Saviour in reference to his expected sufferings. Luke xii. 50. "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" Now let me solemnly ask, what did he mean by calling his sufferings a baptism? Did he mean to say "I expect a little painto breathe a few sighs-to utter a few groans-to shed a few tears to endure a partial withdrawing of my Father's face?" O ye that depend on his sufferings for eternal salvation, ye do not believe this. Whatever may have been your practice in reference to baptism, ye do not believe that the baptism of your Saviour's sufferings was a mere sprinkling or effusion of scanty drops. Ye believe that something more than pouring even, was intended, when he said, “I have a baptism to be baptized with, and how am I straitened till it be accomplished!" He expected not only to drink the cup of bitterness, but to sink in deep waters

of affliction, and to have all the waves and billows of sorrow roll over his head. His calling the sufferings which he was to endure a baptism, gives you his definition of the word.

Any one who wishes to know how his Lord and Master understood the meaning of the word baptism, has only to consult this passage, and he has the definition given in the most affecting terms-terms which, I confess, would carry the fullest conviction to my mind in favor of immersion, if there were no other passage in the Bible. I love to have my Jesus define words; and his definition is far better to me than that of lexicons or historians. And when I read this passage, I know just what he thought of baptism-I know that he considered it nothing less than a total immersion.

13. NECESSITY OF CHRIST'S DEATH.

A. FISHER.

IT was necessary that Christ should die, because the maladies of men could not be cured by less effective means. The object of God in the plan of Redemption was doubtless the salvation of sinners. In devising the means by which the object could be attained, he would no doubt adopt such as would meet the case. The difficulties, as well as the nature of the means, would be considered. When disorders are deeply-seated and violent in their nature, they require powerful remedies, but when they are slight and easily cured, less solicitude is felt. If man had been only partially disordered, some slight remedies might have answered the purpose; but such is his disorder, that no such remedies would reach the seat of the evil. The disorder of sin is seated in the heart. By the apostacy of our first parents, all their posterity was tainted with sin, for they communicated to them