arrayed like one of these.” The words in the 28th verse, “There is neither male nor female,”—connected with what follows, “If ye be Christ’s, then are ye Abraham’s seed,”—clearly show that circumcision was superseded, and that baptism now supplied its place. Upon St. Paul’s declaration in the ivth Chapter of his Epistle to the Ephesians, “One baptism,” it is perhaps only necessary to remark, that it again follows faith;—“One faith,”—the same doctrine of salvation once for all delivered to the saints and to be received by faith,—and then, “One baptism” with water, by which that faith is professed, and in which believers are by One Spirit baptized into One body, and dedicated to the service of the One living and true God. It is One and the same Ordinance for all,—for Jews and Gentiles; and once administered, not to be repeated. The practical purpose for which this, with the other Unities, was mentioned by the Apostle, was to enforce the same lesson as that given to the Corinthians,—that Christians should “endeavour to keep the unity of the Spirit in the bond of peace.” (v. 3.) In the vth Chapter of this Epistle there appears another allusion to baptism, when the Apostle says, that “Christ loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word.” (v. 26.) It is not necessary to the sense and force of this verse to suppose that baptism is referred to in it; for the word of God has a cleansing and sanctifying power, when applied by His Spirit. “Sanctify them through Thy truth: Thy word is truth;” was Christ’s prayer for His disciples to His heavenly Father. And He also said unto them, “Now ye are clean _through the word_ which I have spoken unto you.” And as it is a continuous and progressive work, which the Apostle is here speaking of, and not any one particular act,—for the use of God’s “_word_” in the work of sanctification is continually repeated,—it seems much more natural to understand the expressions, “with the washing of water by” or in “the word,” as referring to the figure of water, and its purifying properties in general, rather than to a single instance of its application. But there can be no objection to refer these expressions to baptism, as being an Ordinance which is supposed to be kept always in remembrance, and to have a constant bearing upon the believer’s life and conduct. Let us take it here, and every where else, in connection with the context, and we shall find that it represents—not an imaginary, but a real—not a temporary, but an abiding—influence upon the soul;—issuing in its final salvation. Who is this that is said to be washed with water by the word? The mixed multitude of professors of Christ’s religion? No:—but “_the Church_,”—the blessed Company of all faithful people—“the Bride—the Lambs wife.” And what is the effect ascribed to the washing? Her cleansing and sanctification. But as the Church is composed of