law." (Ps. cxviii. 19.) We are not to expect that the gift of preaching is now as in days of old, when the miraculous gifts of the Holy Spirit endowed the apostles and other ministers.

The most common proof of their inspiration was the speaking in foreign languages, which they had never learned, to the foreign people whom they instructed, and for whose benefit the gift was conferred; and this I am not aware has ever yet been suddenly attempted in modern times. Another proof, also, consisted in their exposition of the Word of God, and the wonderful harmony in which they reconciled seemingly conflicting Scriptures, or explained their "dark sayings ;" and this they did in perfect agreement with one another, preacher with preacher. Whether such has been the case of late years, by those who claim this spiritual gift of prophecy, let the numerous sects amongst us testify, and the incoherent language of many of their conventicles.

It is idle, then, to defend the preaching

of the "meeting-house" on such a plea as this and, if so, I have shewn you that it is dangerous to frequent it, inasmuch as it tends to unsettle our notions, create schisms in doctrine, and separation from the unity of the Church. "Oh, foolish Galatians !" says St. Paul, "who hath bewitched you, that ye should not obey the truth!" (Gal. iii. 1); and again, "Ye did run well, who did hinder you that ye should not obey the truth?" (Gal. v. 7.) And then he tells them how this happened. "This persuasion cometh not of him that calleth you." (ver 8.) Whence then? Why, "A little leaven leaveneth the whole lump," (ver. 9), he answers.--" You have imbibed a few wrong opinions from others, and they have totally corrupted that gospel which I preached to you."

Once more, let it be observed that these remarks are addressed to those only who profess to belong to the Church of which I am a minister. They are such as the circumstances of this place, and the prevailing temper of the times, call upon me to offer;

and I hope that, as we all have the interests of our common Church at heart, and the correctness and efficacy of our own private religious opinions, so they will be received by all in good and friendly part.

Preached at Hawkhurst, 26th July, 1835.

SERMON VIII.

ROMANS vi. 3-4.

Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into 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.

THESE words, and the Epistle

which was read from the altar, I endeavoured to explain this morning. I now proceed to make such application of them as I would hope may tend to confirm us in sound doctrine, and furnish us with instruction in righteousness.

Let it, then, be remarked, that by being baptized, not only into Christ, but into the death of Christ, we are at once baptized into the doctrine of his atonement for our sins. For," In that he died, he died unto sin," (Rom. vi. 10), not his own sin. We

N

are told elsewhere that "He did no sin, neither was guile found in his mouth." (1 Pet. ii. 22.) It was, therefore, our sin for which he died, and for which he atoned; for " He gave his life a ransom for many." (Mark x. 15.)

By the very act of our baptism, therefore, we profess to believe, and pledge ourselves to the belief of this peculiar and fundamental doctrine of the Christian religion, that Jesus Christ suffered on the cross for our sins, and "made there, by his one oblation of himself once offered, a full, perfect, and sufficient sacrifice for the sins of the whole world."

The belief of this doctrine is "the righteousness which is by faith." (Phil. iii. 6.)

But, if in after life we come to reject this doctrine, to deny the efficacy of Christ's death, to affirm that no vicarious sacrifice was requisite for our offences, to think that we ourselves can atone for ourselves, and to ground our hope of salvation on the merits of our own righteousness, we at once contradict our baptismal vow, and