Again, our Saviour resembled Moses in the institution of _sacraments_, both of _admission_ into the kingdom of God, and of _commemoration_ of his deliverance of his elect from their miserable condition. As the children of Israel had for sacrament of their reception into the kingdom of God, before the time of Moses, the rite of _circumcision_, which rite having been omitted in the wilderness, was again restored as soon as they came into the Land of Promise; so also the Jews, before the coming of our Saviour, had a rite of _baptizing_, that is, of washing with water, all those that being Gentiles embraced the God of Israel. This rite St. John the Baptist used in the reception of all them that gave their names to the Christ, whom he preached to be already come into the world; and our Saviour instituted the same for a sacrament to be taken by all that believed in him. From what cause the rite of baptism first proceeded, is not expressed formally in the Scripture; but it may be probably thought to be an imitation of the law of Moses, concerning leprosy; wherein the leprous man was commanded to be kept out of the camp of Israel for a certain time; after which time being judged by the priest to be clean, he was admitted into the camp after a solemn washing. And this may therefore be a type of the washing in baptism; wherein such men as are cleansed of the leprosy of sin by faith, are received into the Church with the solemnity of baptism. There is another conjecture, drawn from the ceremonies of the Gentiles, in a certain case that rarely happens: and that is, when a man that was thought dead chanced to recover, other men made scruple to converse with him, as they would do to converse with a ghost, unless he were received again into the number of men by washing, as children new-born were washed from the uncleanness of their nativity; which was a kind of new birth. This ceremony of the Greeks, in the time that Judea was under the dominion of Alexander and the Greeks his successors, may probably enough have crept into the religion of the Jews. But seeing it is not likely our Saviour would countenance a heathen rite, it is most likely it proceeded from the legal ceremony of washing after leprosy. And for the other sacrament of eating the _Paschal lamb_, it is manifestly imitated in the sacrament of the _Lord’s Supper_; in which the breaking of the bread, and the pouring out of the wine, do keep in memory our deliverance from the misery of sin, by Christ’s passion, as the eating of the Paschal lamb kept in memory the deliverance of the Jews out of the bondage of Egypt. Seeing therefore the authority of Moses was but subordinate, and he but a lieutenant of God; it followeth that Christ, whose authority, as man, was to be like that of Moses, was no more but subordinate to the authority of his Father. The same is more expressly signified, by that that he teacheth us to pray, _Our Father, let thy kingdom come_; and,