tarriest thou? arise, and be baptized, and wash away thy sins, calling on the name of the Lord.”

It is evident also, that Lydia, whose heart the Lord opened, and that the jailor at Philippi, who asked what he must do to be saved, believed in Christ before they were baptised. So too when it is said of certain persons, that they were baptized in the name of the Lord Jesus, baptized into Jesus, baptized into Christ, we infer not only that they were admitted into the covenant of grace, according to the plan and form prescribed by Christ, not only that the end and design of their baptism, was that they should put on Christ, and be conformed to his image, but that in the very act, they professed a faith in him as the Son of God, and Saviour of the world. Thus we find St. Paul said at Ephesus," John verily baptized with the baptism of repentance, saying unto the people that they should believe on him that should come after him, that is on Christ Jesus, when they heard this they were baptized in the name of the Lord Jesus.

A third point required in all those who are presented for baptism to be admitted into the Church of Christ, is, that they shall engage in a solemn vow, promise, and profession of dutiful

obedience to the will and commandments of God It is true that a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world, has been made by Jesus Christ, who offered himself once for all, "who tasted death for every man," "who is the propitiation for our sins, and not for our sins only, but for the sins of the whole world." It is true that man, as a sinner, cannot be " justified by the works of the law, but by faith of Jesus Christ," "who is of God made unto us wisdom, and righteousness, and sanctification, and redemption." It is equally certain, however, that the works of the moral law in obedience to the will of God, are the only evidence of faith in Jesus Christ, the only certain proof of filial duty to God, and of the constraining love of a Saviour. "If ye love me, (says Christ), keep my commandments." "He that hath my commandments, and keepeth them, he it is that loveth me." "If a man love me, he will keep my words. He that loveth me not, keepeth not my sayings." Such dutiful obedience, such filial love, are the only certain marks of true discipleship to Christ, that as King we are willing that he shall reign over us, that as servants, we should obey him as our Lord and master in heaven.

To guard against the Antinomian heresy, of holding the truth in unrighteousness, it must be of the first importance, that when new converts are admitted into the church by the holy sacrament of baptism, they should make a public and solemn vow, that they will ever, by the help and grace of God, walk according to the will of God, and keep his holy commandments as long as they live. This blessed result indeed, is the very end of this holy sacrament, and all the saints and faithful in Christ Jesus, are said to be "buried with him in baptism, wherein also they are risen with him, through the faith of the operation of God." "Know ye not, that so many of us as were baptised into Jesus Christ, were baptized into his death," "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; knowing that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." St. Peter represents the spiritual design of this holy ordinance, much in the same way, "not the putting away of the filth of the flesh,

but the answer of a good conscience towards God."

We have now considered the great end and design of baptism, as well as the solemn vow and promise in which we engage, as the disciples of the Lord Jesus, when we thus enter into covenant with God by this holy sacrament. But in considering the sacrament of Christian baptism in the Church of God, it is of very high importance, while we have respect to the more essential parts of it, to pay due regard to the form and manner of its ministration. No truth is more certain, than that those things which are good and excellent in themselves, often fail in producing their intended effect from not being ministered as they ought. For if on the one hand there may be a "form of godliness, while men deny the power thereof," if they may "honour God with their lips while their heart is far from him," and "if they may have a name to live while they are dead; on the other hand, true religion can never be maintained without the means of grace, unless persons are duly appointed for the work of the ministry, for the edifying of the body of Christ. A sacred order of men has been appointed to the work of the ministry, and the holy sacraments

ought to be rightly and duly administered by them. "How shall they preach except they be sent?" and no man taketh this office unto himself, but he that is called of God." Due forms and order must be observed in the church of Christ. The apostle gives command not only that " all things be done unto edifying," but "let all things be done decently and in order." In the ordination of Ministers, the first point which demands our attention is, that they be rightly appointed to the office, and that they are duly authorized by Christ, the author and finisher of our faith. It has been thought by some who entertain very low and unworthy notions of the holy ordinance of baptism, that the sacrament itself may be ministered by any person at their own will, so that they follow the form prescribed by Christ, and the person is baptized in the name of the Father, and of the Son, and of the Holy Ghost. In some churches, and among some sects and denominations, men have been allowed to baptize who were never called or consecrated to the office; and among others, women; and among others, strange as it may appear, children have baptized each other in play, and it has been considered by some to be Christian baptism,