the law is called a school-master-and the purpose for which it was instituted, is thus expressed-"to bring us to Christ," not to drive us away from him. We all understand the office and duty of a school-master. It is his duty to give your children such instruction as they may require-but he is not authorized to claim your children as his own, to keep them away from you, or to put them under such regulations that you yourselves can exercise no control over them. He has no right to say to your children, "If you love me, and obey my precepts, you shall be heirs to the estate of your parents; but if you do not love me and obey my commandments, you shall be disinherited." The power and authority of the school-master extends not so far as this. Nor was it in the power of the law of Moses to disinherit a single individual embraced in the covenant which God made with Abraham. That law was simply a "school-master to bring us to Christ," the promised seed. Hence says the Apostle, "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed."

Let us look again at this faith, or covenant. It did not regard the house of Israel, in an especial manner: it did not exclude any nation, kindred, tongue, or people, under heaven. It did not in any degree rest the promised inheritance upon the observance of any outward ritual, by either Jew or Gentile-but it covered the whole race of man. "In thy seed shall all nations be blessed." And this corresponds with the text: "For as many of you as are baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor

free, there is neither male nor female: for ye are all one in Christ Jesus." There was neither Jew nor Greek, because the promise did not regard them as such; and in the gospel covenant no such distinctions can ever exist, because all mankind are therein acknowledged to be one in Christ Jesus.

Having thus endeavoured to point out the Apostle's general theme, and to notice his general argument, I will direct your attention to the particular topics of the text.

BAPTISM is mentioned. This is a subject about which there has been many conflicting views, and much unprofitable controversy in the Christian church. There has, indeed, been much enmity engendered in the minds of those who have been engaged in the dispute. You are well acquainted with this fact. You know that, even in our times, several sects of professing Christians differ so widely on the subject of baptism, as to be unwilling to sit down at the same communion table. Some believe that the rite should be performed by sprinkling, some by pouring, others by immersion. Each, however, contends strongly for the use of water. Some say that infants are proper subjects of baptismothers deny this position, and assert that adults only should be baptized. Upon these different and conflicting views, different denominations predicate the immunities and privileges of church membership and fellowship. But I am satisfied for myself, and I • think you will be satisfied, that the subject of baptism, as it is stated in our text, is not taken cognizance of by those contending parties in the Christian church. "For as many of you as have been baptized into Christ, have put on Christ.”

The question arises-What is meant by being baptized into Christ? Is it water baptism, in any of the various forms of administering the rite?-We may investigate this matter, by inquiring as follows: Do those who believe that infants should be baptized, imagine that a little child is baptized into Christ, after having been sprinkled with water? Plainly not-for that child can possess no knowledge respecting the manner or design of such baptism. He has no power to exercise his senses concerning the matter.-Let us now query with those who hold that adults only should be baptized. Do they believe that any adult person is a fit subject of immersion, until he is converted from nature's darkness, and introduced into marvellous light? They do not. They properly contend that a man must first be spiritually baptized. This is right. And I presume that a person thus baptized into Christ, would be no less so, should he be immersed in water; neither do I suppose he would be any more so after immersion than he was before.-I will propose another question: Are not persons sometimes immersed in water, and admitted into church membership, without knowing any thing about being baptized into Christ? The reply must be, "This circumstance often happens." And yet there are many who predicate Christian fellowship on the fact and manner of the performance of this rite!

I have not introduced this subject for the purpose of standing as a mediator between the several sects of Baptists, nor to contend with either of them. My object is, to ascertain the true meaning of the expression, being baptized into Christ. And I am satisfied, that if we come to understand this subject

properly, we shall discover that water has nothing to do with it, and that there is no necessity whatever for the outward element.

"But," says the hearer, "how can you make that out?" I will endeavour to inform you. Does not the argument of the Apostle suppose, that a person is baptized into Christ by believing what Abraham believed when God preached the gospel to him? Yes, surely. By the power of faith in that covenant, the believer is baptized into Christ. It results in justification, not by the works of the law, but by faith. Abraham was baptized into Christ-for he believed the promise of God-but we have no account that any water was used on the occasion. I repeat, that Abraham was baptized into Christ— and so was Isaac-and so was Jacob. God preached the same gospel, and made the same covenant with each of them, namely, that in the promised seed, all the nations and families of the earth should be blessed. They severally believed, and were thus baptized into Christ.

Let us refer again to the 8th verse of the chapter of which the text forms a part. "And the Scripture, foreseeing that God would justify the heathen through faith, preached before the gospel to Abraham, saying, In thy seed shall all nations be blessed." Keep an eye on the several points of this passage. 1st. The thing to be done-"God would justify the heathen." 2d. The way through faith." 3d. The appointed medium" preached before the gospel to Abraham." 4th. The extent of the gospel-"in thee and in thy seed shall all nations be blessed.". Now, "Abraham believed God, and it was accounted to him for righteousness." In this way, Abra

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ham, and Isaac, and Jacob, were baptized into Christ; and every one who has the same faith, is baptized in like manner. There is no water in the case. There was no necessity for water before the law was given-nor is there any necessity for water now that the law is abolished. It is the same gospel since the abrogation of the law, that it was before the establishment of the law. And if the patriarchs were baptized into Christ without the use of water, we may thus be baptized without using the outward element. I will add, that all the prophets and holy men of old, who saw the day of the Messiah, and the glory that should follow, were partakers of the like spiritual baptism.

We must now take special notice of what it is to be baptized into Christ. It is to be so baptized into him as to put him on. It is to be clothed with his spirit; to possess the same wisdom and love; and to exercise the same gracious and merciful disposition, as were possessed and exercised by our Lord and Saviour Jesus Christ.-To illustrate this subject, I remark, that people may be baptized into the spirit and wisdom of a particular man, or into the spirit and wisdom of a human creed. Without intending to give offence, I may be allowed to remark, that Luther and Calvin were baptized into the spirit of their doctrines. Do we suppose that those reformers were baptized into the spirit and wisdom of the Lord Jesus? We can judge men only by their fruits. History certifies us that Luther possessed a persecuting spirit. He was willing to have the Bohemian brethren punished, because they did not agree with him in theology; and he quarrelled with Zuinglius