by fire, let him be God." (Kings I. xviii. 24.) But whether we consider the action one way or the other as his or ours; as inverse or direct; as putting on Christ, or being taken on by him; as having Christ for our spirit, or being a body to his-the effect will be the same in either case, amounting to a spiritual union between Christ and those who are truly "baptized into Christ." Of which spiritual union a natural union likewise, as expressed in the other sacrament, is a necessary consequence: “ Till we all come in the unity of the faith and of the knowledge of the Son of God" (i. e. both in body and spirit) "unto a perfect man, unto the measure of the stature of the fulness of Christ." (Eph. iv. 18.) "That," as he prays the Father, they all may be one; as thou Father art in me and I in thee, that they also may be one in us. I in them, and thou in me; that they may be made perfect in one, and that the world may know that thou hast sent me." (John xvii. 21. 23.) "And truly our fellowship is with the Father, and with his Son, Jesus Christ." (John I. i. 3.) But the part of putting on Christ is more particularly conducted in these three respects, v. g.,

being the same as the respects in which he exists beforementioned. And I am now to explain how or in what manner this part of putting on is performed in either respect; as1. in respect of doctrine; which is, 1. learning; 2. profession.

1. "My little children (says the apostle to the Galatians) of whom I travail in birth until Christ be formed in you,” (Gal. iv. 19.) and to the Ephesians respecting the former part; "Ye have not so learned Christ, if so be that ye have heard him, and have been taught by him as the truth is in Jesus." (Eph. iv. 20, 21.) "For the law was given by Moses (says St. John) but grace and truth came by Jesus Christ." (John i. 17.) v. g. by his teaching. And

so"it is written in the prophets, and they shall be all taught of God." (Ib. vi. 45.) "For all things that I have heard of my Father I have made known unto you," (Ib. xv. 15,) says our Saviour to his disciples.

We may gather from these expressions, that learning is one way of putting on Christ in respect of doctrine, whether by the teaching of God and Christ himself, or by the prophets and apostles, or by any inferior ministersanother way of putting on Christ in this respect being,

2. By profession. And if we have put on Christ in that respect, it is but reasonable, that we should also do it in this, and "give the Lord the honour due unto his name." (Ps. xxix. 2.) "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation," (Rom. x. 10.) says St. Paul-and again, "Whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." (Col. iii. 17.) "Do it heartily (says he) as to the Lord, and not unto men, knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ." (Ib. 23, 24.)

Now this habit of intentionally referring our conduct to the doctrine by which it was framed or to the mind of its author-as St. Paul says, "We have the mind of Christ," (Cor. I. ii. 16,)—is a particularity that does not seem to be required by any other rule of action in use. The law of any country or kingdom out of Christendom does not require it, that I know of. But as long as any subject shall conduct himself according to the law of the land, or according to the will of the sovereign where that is the law, no one will ever think of asking him, whether it be out of respect to these, or to his own convenience, or to any other motive. If a Mussulman being more conscientious than ordinary, abstains from wine, or a Hindoo from flesh, their practice will not be thought imperfect unless they refer it to the Koran and Mahomet, or to the Shaster and Brahmah;

as the practice of a Christian must unless he refer it to the Gospel and Christ.

This gospel being, as we may say, a legitimate and authorized version of the kingdom of God in Christ, every thought, word, and deed, that is thought, said, or done in it must be part and parcel of the kingdom, and just what the gospel describes it, if the citizens have put on Christ; as persons in a civil respect are definable after the laws of their country, and must be deemed either citizens or rebels, as they conform to those laws or not. And if we thus put on Christ, or "the truth as it is in Jesus," an acknowledgement of the same will needs follow.

II. In respect of example, the way to put on Christ, is by doing as he did, "leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth; who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously." (Pet. I. ii. 21, 22, 23.) Much has been said of Christian principles, theory, profession, or faith; and Christ in principle is certainly good, but better in practice; is good in theory or profession, but better in use or possession; is good in faith, but better in works by faith. "For as the body without the spirit is dead, so faith without works is dead also." (Jam. ii. 26.) But,

III. Talking of Christ in spirit, which seems the most essential way of putting him on, as example and doctrine must necessarily follow-it is easier to define this than to do it. If we could put on Christ in spirit, no Christian part would then be hard for us; and we must be reprobates if we do not put him on and wear him too in this manner. (Cor. II. xiii. 5.) And though he says himself, "Take my yoke upon you," (Mat. xi. 29,) meaning his example and doctrine, it is evident that this cannot be done by any without putting on first the spirit of Christ, or the meek and lowly heart (Ib.); and previous

to this again putting off, as I said before, some qualities that will not take it. But to do either of these things effectually, is more than a man's part: it may be done by men mediately or instrumentally, as the earth is lighted by the sun, but not principally and originally. A man's part therefore in putting on Christ any how, is more the part of prayer than of personal ability. Our ability is rather a consequence; our principal effort will be a hearty prayer to God for such ability, somewhat in the style of the collect: "Almighty God, who seest that we have no power of ourselves to help ourselves, keep us both outwardly in our bodies and inwardly in our souls, that we may be defended from all adversities which may happen to the body, and from all evil thoughts which may assault and hurt the soul." (Col. Lent 2.) It is only by his superior keeping that we can expect to maintain ourselves against the fraud and violence of our preternatural enemy: to him therefore, I exhort you to direct your hopes and petitions for yourselves individually, for your brethren however dispersed with you collectively, as the family of Christ, as a body cemented in one spirit of which he is the Head, and for those who minister under him, however inadequately—“ praying (as St. Paul bids the Ephesians) always with all prayer and supplication in the spirit, and watching thereunto with all perseverance and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel." (Eph. vi. 18, 19.)

II. Having thus prepared and delivered as I proposed, a practical exposition of the doctrine of putting on Christ according to the method of St. Paul in the passage of my text, I shall now follow up his example a step farther as I also proposed, by applying that exposition to the objects for which it was intended-especially to the baptized and their sponsors, two parties before named, addressing a short admonition to each, and to the baptized first.

1. First then it seems to have been the apostle's meaning as before expressed, to do away with the unhappy variance and endless distinctions in society, by shewing a model of uniformity worthy to be regarded by all; 66 where there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian, Scythian, bond, nor free; (says he) but Christ is all, and in all." (Col. iii. 11. and Gal. iii. 28.)

II. And next the apostle would seem to insinuate after his Master's example, one common distinction for Christians instead of all those which he sought to abolish. For what Our Saviour's parable implies by the effect of the wedding garment (Mat. xxii. 11, &c.) is much of a piece with the apostle's continuation, "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long suffering -forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. Let the word of Christ dwell in you richly in all wisdom. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." (Col. iii. 12, 13, 16, 17.)

If Christ do not govern us, which is meant by doing all in his name, or if his word and Spirit be not our ruling principle, we cannot be said to have put on Christ-we are not his voluntary subjects, or subjects of his free government. And when we talk moreover of putting on Christ, we should not forget, that this has been formally done already in baptism: so that it now only remains for us to do the same effectually, and to enjoy not only a sense of consistency, but the sweet satisfaction that follows a tenacity of engagements, to say nothing of farther consequences. If we pretend to be regulated by the precepts of Christ, we ought to make as great a point of final and essential duties at least as of mediate and typical: we ought, e. g., to make as great a point of faith, love and re