the miracle has been by reference to baptism; and under this idea has been discussed, as if the rite in the waters of the river, were a simple repetition of that in the Sea. The former ceremony, to preserve the entire harmony of the two rites, would, in that case, relate to the baptism of the Jew; and the wanderings of the wilderness to the religious existence of that nation alone, and the latter, to the baptism of the soul at its entrance into Christianity, of which the plenteousness of Canaan would then stand as the figure. I think however that a retrospect to the events under Moses; the nature of the types exhibited; the manna; the rock; the branch; the Ascent of Sinai; and indeed the whole transactions which took place on that mountain; — I think these will show, that giving the greatest latitude to the Revelations of the Judaic Covenant, they could only fairly be predicated of the truths of Christianity. The only mode of solving the difficulty, if this statement be admitted, appears to lie in this; That although Canaan is recognized, in its highest sense, as a type of Heaven; yet that it includes within it, as a primary, yet lesser object, a figure of the land of Christianity; and hence that baptism, which in the higher sense would refer to the purification of the soul which must be the prelude to its acceptance in Heaven; would in the lower symbol set forth the ordinary ceremony of initiation into the Faith of Christ, It will be observed, that under any aspect the figurative character of the passage is still preserved; that, it is quite impossible to destroy; and to the mind which is indisposed to assent to the opinions to

which ourselves adhere, this may safely be recommended as a subject of its care and consideration.

Imposing as the difficulty may appear, I must avow that I can see no adequate reason for disturbing the even course and continuity of figure. I can see no cause for bringing that long train of events into confusion, which at present lie in such perfect order and regularity, rising above each other in regular gradation, until that point is reached - the future life beyond which it is impossible for them to proceed, because one form of miracle is made use of to express two different actions. Nor is this repugnance at all diminished when I find the nature of the figure so completely adapted to either event, that neither could be equally well expressed, considering that a whole nation were the agents, under any other form. I know none which, under the circumstances, could represent it so well. The nation just freed from bondage, passed through the waters of the Sea, "figuring thereby,"—in the words of our Church Service, "Christ's holy baptism." Nothing could more vividly represent it in the position which they then occupied. We leave it untouched. The same nation, after having existed under the protection of Christ for a series of years, and thrown out in their deeds and persons many shadows of future things, come at the end of their career to the last act of their lives, that of receiving the greatest promise which had ever been held out to them. The passage of death, like purification by baptism, cannot be accomplished without the interference of the Deity. Christ promises to be their guide, and calls on the people to sanctify themselves, in order that they

may perform it with security. The command to Joshua is not like that given to Moses "Lift thou up thy rod, and stretch out thine hand over the sea, and divide it ;"--but he is enjoined to take up the ark— the symbol of Christ's own presence—and to advance with it before the people into the passage, that they, seeing the effect which followed his descent, might have no difficulty in descending themselves. This fact seems to make a difference, and a material one in the action of the two miracles. In the one case, the pillar and the cloud remain behind, as a firm protection from their pursuers, until all who had faith and confidence enough to enter the waters had gone through them in safety: - but in the other Christ not only leads the way; but remains in the centre of the gulf, keeping the waters harmless and incapable of doing injury to his chosen. This was the manner of our Saviour in becoming subject to an actual death. He led the way to the grave before his disciples and the Church. He showed in his own person the impotence of death to hold and restrain him. He burst himself the bonds of the tomb, and not only rose again from the passage, but fully enabled all who followed him into the abyss in faith, to ascend unharmed into the kingdom promised them in eternity. In spirit, like the ark of the Covenant, he yet remains in the midst of the depth; his power yet keeps back the waters from overwhelming the soul that confides in his protection: -he is yet the lord, the restrainer, and the vanquisher of death; and in his mystic presence gives the full force to the assurance of David, "The Lord shall bring me forth in the paths of righteousness for

his Name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; thy rod and thy staff they comfort me." *

And again, -no sooner have the people reached the farther bank in safety, than the twelve tribes of the nation, by the command of God, set up each a vast and ponderous stone as a memorial of their deliverance to future generations; set them up, "that all the people of the earth might know the hand of the Lord, that it is mighty; that ye might fear the Lord your God for ever." Another variation from the passage of the Red Sea. The blow given to the Powers of Evil in the destruction of Pharaoh was at that time the sole memorial of the deliverance; -but now the entire tribes, -- the whole recognized and protected world, unite their energies to perpetuate the mystic victory, and to show to all generations the triumph which has been achieved through the spiritual Power of the Redeemer. They had now a lesson to bequeath to the whole earth; --a new principle to demonstrate; and like the twelve Apostles after the resurrection of Jesus, who proclaimed that stupendous Truth to all nations under the Sun, setting up, by their united force, the memorial of it to the most distant generations they erected a sign which was equally des

tined to be perpetual.

They have reached at length the great object of Revelation to the Patriarchs ;-the holy land;-the land of peace and plenteousness; -the land of Glory ;-Christ's own kingdom;- Heaven ;-Eter

nity. The faithful have passed through the valley of the shadow of death; and they awake and arise, led and sustained by the Covenant of Christ—in the haven of bliss and happiness. The lengthened type is ended in the act; they are no more subject to the changes and chances of their mortal life, in the emblem; they enjoy the rest and the abundance of the people of God. And what is the first natural result of this state; that immediately on their ascent, the manna-the spiritual food by which the soul is supported in its natural state-ceases at once, and for ever. The soul having obtained the victory over death, and having been accepted by God in Heaven, requires no more the food of earth,-even though it be "angels' food;"-the religious nourishment of the soul which is by faith. As in the view which St. John received of the heavenly state, shadowed forth under the form of the New Jerusalem, he "saw no temple therein;" no external sanctuary in which the prayer of faith and penitence should be offered to the Almighty;-for faith would be sight, and there would be no cause for repentance-so in the typical state of the blest soul would no food of religious truth be required; since in Heaven they shall neither "hunger nor thirst any more" for ever. Heaven was gained figuratively in Canaan; and no sooner did they enter than "the manna ceased on the morrow after they had eaten of the old" (or natural and proper) "corn of the land; neither had the children of Israel manna" (religious food) " any more; but they did eat the fruit of the land of Canaan"-received the nourishment peculiar to the Saints in Heaven.