into our hearts, before it can properly be said that we have been baptized into Christ. is Let us inquire a little farther. What is the doctrine of Jesus? "Be not overcome of evil, but overcome evil with good." This is the spirit of the doctrine of Christ. If evil is done unto us, our way clear; we must meet it with goodness. "The whole need not a physician, but they who are sick.' These are the words of Jesus. They signify as much as though he had said, "I look upon sinners as sick persons. I look upon the wicked, as a physician looks upon the sick. As that physician would treat the sick, so my spirit treats sinners. I will do them good, and nothing but good." This is the spirit of the Lord Jesus Christ; and whoever loves his enemies, and does good to those who hate him, is, in the proper meaning of the expression, baptized into Christ. And it very naturally follows, that "there is neither Jew nor Greek"-for the Christian is not to love a man because he is a Jew or Greek, or because he is of this or that denomination or class of men-but simply because he is a child of God, and as such embraced in the promised blessedness of the Abrahamic covenant. "What! a child of God!" says the hearer; "can any one be a child of God who does not believe in Christ?" The Apostle may be allowed to remove this difficulty. "And I say, that the heir, so long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors, until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world." The hearer will readily acknowledge that a disobedient son is nevertheless the child of his father; and parental affection induces the father to place that son under tutors and governors, until reformation is effected. So we are all the offspring of God-and however vile any one may be, he is embraced in the promise made to Abraham, “In thy seed shall all nations be blessed." In the time appointed by the Father, the disobedient will be brought to righteousness, and the wayward to holiness-for he hath made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself, that in the dispensation of the fulness of times, he might gather together in one all things in Christ." Let us who profess to believe the gospel which God preached to Abraham, inquire, whether we have been baptized into Christ? whether we have been baptized into his spirit and wisdom? This is a question which Universalists should carefully consider for vain is our profession without the reality. If we profess to believe "the glorious gospel of the blessed God," and have not put on Christ, we deceive ourselves, and our faith is no better than a mere speculation. If it does not bring us into the spirit of love and meekness, our faith can be of no possible advantage to us-for in this case, it would be of the head only, and not of the heart. Let it then be our chief aim, to keep our blessed Redeemer before our eyes, in all the loveliness of his character, doctrine and spirit. Let us imitate the example of our blessed Lord, who "suffered the just for the unjust, that he might bring them to God." The spirit that dwelt in him, has for its object the conversion of the ungodly to godliness, and the unwise to wisdom; and it is every way calculated to bring those who sit in darkness into marvellous light, and those who are under the dominion of death to the spiritual life and blessedness of the gospel of peace. These suggestions are submitted to your serious consideration. But I cannot do justice to the feelings which produce lively emotions in my heart, without tendering to my friends in Philadelphia my most grateful acknowledgments for the kind attentions I have received from them during my stay in this place. And though this may be the last time I shall speak in this house, I shall never forget the fraternal and endearing friendship with which I have been made acquainted in this "city of brotherly love." SERMON IX. Delivered in the Callowhill street Church, Sunday evening, CONSTRAINING INFLUENCE OF THE LOVE OF CHRIST. "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead. And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."-2 Cor. v. 14. 15. In every enterprise in which men become engaged, there are two particulars which demand special attention and regard. In the first place, the object to be accomplished. Unless we have a particular and definite object, as the ultimatum of our enterprise, distinctly in our minds, we are by no means prepared to put any means into operation for the accomplishment of the undertaking. When this is distinctly understood, and when we have clear views in relation thereto, the next thing to be considered, is, the spirit of the enterprise. For every undertaking in which man is engaged, is naturally calculated to inspire him with a certain spirit, which will correspond with the nature of the undertaking. Should this spirit disagree with the object in view, we become dormant and inactive, and care but little whether the work goes on, or is retarded; whether it be accomplished, or whether it be not accomplished. These remarks apply to all the enterprises in which men engage; and they are therefore justly applicable to the great theme of the religion and gospel of Jesus Christ. In the dispensation of the gospel, there must have been a certain design, a certain object, to be accomplished; and this must have been distinct and clear in the minds of those engaged in the enterprise. And perhaps it would be proper in this place, to bring the grand object of the dispensation of the gospel clearly before the mind of the hearer. We shall come to the subject directly, by simply stating the question, What was the design of Christ's mission into our world? The answer to this question, defines the great and grand object, which the dispensation of the gospel has in view. The Apostle John says, "We have seen and do testify, that the Father sent the Son to be the Saviour of the world." This testimony clearly furnishes the desired information. Listen to the declaration of Jesus himself, in relation to this subject. When arraigned before Pontius Pilate's bar, he uttered this language: "To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth." "But," says the hearer, "Jesus states one thing, as the object of his coming into the world, and the Apostle John states another; why do they not state the same thing?" My friends, they do. "We have seen and do testify, that the Father sent the Son to be the Saviour of the world." "To this end was I born, and for this cause came I into the world, that I should bear witness to the truth." It is by bearing witness to the truth, that Jesus saves the world. For he says, "And ye shall know the truth, and the truth shall make you free." Though the words are different, the meaning is precisely the |