sepnrated from the world and ein. We are by bapt.ism separat.ed f'rom sin and devoted t.o Christ. 2. The fext does 'Tlot imply tliat all baptized pe,·sons have been baptized into Christ. Calvin well remarks that the apostle treats of the sacraments from two points of view. When he is arguing with hypocrites, he declares the emptiness of the outward ~bols encl .the folly of confidin~ in them. But in dealing with the case of believers, while he attnbutes nn false splendour to the sacraments, he refers emphatically to the inward fact signified by the outward ceremony. There is no warrant in this passage for the doctrine of baptismal regeneration, because the very persons here referred to were regenerated before they were baptized. Baptism followed upon their profession of faith in Christ. 11. THE OBLI(}ATIONS 01' BAPTISM. They did "put on Christ." Daptized into his death and buried with him in baptism, they rise with him into newness of life. They put on Christ like a cloak. The beauty of holiness is to be upon them, because they are "predestinated to the very image of Christ." The text is very expressive. 1. Christ is put on for a complete covering. Not merely as a girdle to the loins, but to enfold the whole manhood of believers. The idea is not that of protection from the coldnees' of an outside world, but that of the full adornment of Christian character. Believers are so to put on Ch1ist that the world may see Christ in the believer himself. 2. <Jhrist· ts put on for a constant covering. Not as a beautiful robe to be worn on high days and holidays, but on every day, in every scene of human life. 3. While believers are here represented as having put on Ghrist at their baptism, it is quite consistent for the' apostle to say," Put ye on the Lord Jesus Christ" (Rom. xiii. 12), and" Put on the, new man" (Eph. iv. 24). They are two sides of one great truth, representing in: the one case a change that was complete from the very beginning, and in the other a change that is incomplete, but in process of still further development. : Ver. 28.-.The tm,ity of 'believers. "There is neither Jew nor Greek, there Is neither bond nor free, there is not male and female: for ye are all one in Christ Jesus." I. IT IB AN ORGANIC tn."ITY. Believers are "one body in Christ" (Rom. xii. 4, 5); "one man;" "one new man" (Eph. ii. 15). The unity in question is no ecclesiastical unity; for it joins together those who are ecclesiastically separated, and it connects. together the believers of all generations. 1. It has a sevenfold relationship. "There . is one body, and one Spirit, one Lord, one faith, one baptism, one hope of your calling, one God and Father of all" (Epb. iv. 4-6). 2. lt 'is created in <Jhrist by the • Holy Spirit. It is Christ, not the Spirit, who "bath made both one" (Eph. ii. 14) ; and we, " being many, are made one body in Christ" (Rom. xii. 5). But wherever the , Spirit is there is union with Christ. The indwelling of the Spirit is therefore the bond of unity in the Church. II. JT IS A UNITY WHICH OBLITERATES OB lGNORl!:B MANY WORLDLY OR NATURAL· J>IBTINCTIONB. All distinctions, whether of condition, or nature, or sex, are in Christ , lost sight of or forgotten. 1. National distinctions. "'l'here is neither Jew. nor' Greek." This distinction meant much in pre-Chlistian ages. The Jews were God's peculiar people, blessed with great privileges and prepared for great destinies. The • Greeks, representing the Gentile world, stood apart from the Jews-" aliens from the commonwealth of Israel, and strangers to the covenants of promise" (Eph. ii.12). But · Jew and Greek stand on exactly the same footing in the kingdom of Go<l, possessed of equal privilege, equally sone of God, and equally heirs of God. Christ broke down . the middle wall of partition that severed them for ages, and made them one common- wealth. 2. Distinction, of human station. "There is neither bond nor free." Slaves· were excluded from certain rites of heathen worship. But Christ takes the slave by the hand and places him in his kingdom side by side with the free man. 'l'he largest body of practical counsel in the apostolic Epistles is directed to slaves. 3. The dift~nc- . tum of sex. "There is not male and female." The apostle does not touch the ongmal subordination of the woman to the man, which is a still existing fact (1 Tim. ii. 11-14), but shows how reli,.,iously regarded, men and women are equal. Their relation to Christ does not'dest~y the old fact, but causes it to be lost sight of. Ho.w true it is that Cbristiauity alone has elevated women, has created the sentiment which dest:oys slavery everywhere, u.nd creates a better understanding among tile nution11 of tho world! • O'EI, DL 1-29,] THE EPISTLE TO THE GALATIANS. 157
Ver. 29.-The lieirs. "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise." Mark how the apostle moves from point to point. I. BELIEVERS ARE CHRIBT's POSSESSION. They are so : 1. By gift. " Thine they wero, and thou go.vest them me" (John xvii. 6). 2. By purchase. "Ye are bouaht with e. price" (1 Cor. vi. 20). 3. By conquest. "The people shall be willing in the day of thy power" (Pe. ex. 3). 4. By their own self-surrender. They are "a living sacrifice." 'rhey have "committed themselves to him" (2 Tim. i. 12). II. CHRIST'S PEOPLE ABE ABRAHAM'S SEED, Christ himself is Abraham's Seed (ver. 16), and therefore they, as one with him in the mystical union, are Abraham's seed. III. THE HEmSHIP OF PROMISE. They became heirs, not by any legal observances, but according to the promise made to Abraham. 1. The inheritance is the only one worth having. 2. It is the only one that can he kept for ever. 3. It is, unlike earthly riches or honours, within everybody's reach. 4. It is the duty of heirs to live accordina to their prospects, to walk worthy of a Father's house, and to behave like a brothe; to brethren.