profess and promise to him as the captain of their salvation. They engage to fight manfully under his banner against the world, the flesh, and the devil.

Is the receiving of these Sacraments absolutely necessary to salvation?

No: they are only generally necessary to salvation; because when there is not a wilful neglect of them, God may, in particular cases, convey the benefit without the ordinance; but as they are ordained by Christ himself, they ought not to be neglected, because we thereby disobey his commands, and because they are a means whereby we receive his grace, and a pledge to assure us thereof. How many parts are there in a Sacrament?

"Two: the outward visible sign, and the inward spiritual grace.'

By the former of these we are to understand "the solemn application of some bodily thing or action to a meaning and purpose which in its own nature it has not." Thus, for instance, the blood of the Paschal Lamb upon the door-posts of the Israelites was an outward sign of the blessings promised to them on the appointment of the passover. "The inward spiritual grace," which the outward signs of the sacraments represent, and of which they are pledges, is "some favour freely bestowed" upon us, by which the soul receives spiritual benefit.

ON BAPTISM.

WHAT is the outward visible sign or form in baptism? "Water: wherein the person is baptized, in the name of the Father, and of the Son, and of the Holy Ghost."

Water is spoken of in Scripture as an emblem of that purity which is produced in the heart by the Holy Spirit. As water puts away from us "the filth of the flesh," so does the Spirit cleanse us within by giving "the answer of a good conscience towards God."

Then will I sprinkle clean water upon you, and ye shall be clean from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes. Ezek. xxxvi. 25-27.

Do the Scriptures prescribe any particular mode in which water must be used in this Sacrament?

No: the words baptize and baptism, in their original signification, although necessarily implying the use of water in some way, do not limit us to any one mode in which it is to be applied. They are sometimes used where water could be used only by pouring, which instances of course prove that this mode is in accordance with the commandment. "These words," says a learned writer who had paid much attention to their use in the original Scriptures, "although often capable of denoting any mode of washing, whether by affusion, sprinkling, or immersion, (since cleansing was familiarly accomplished by the Jews in all these ways,) yet in many instances cannot without obvious impropriety be made to signify immersion; and in others cannot signify it at all." The Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition of the elders. And when they come from the market, except they wash, [baptize, in the Greek,] they eat not. And many other things there be, which they have received to hold, as the washing [baptisms, in the Greek] of cups, and pots, and brazen vessels, and of tables. Mark vii. 3, 4.

Here the application of a small quantity of water to a part of the body, is called baptizing, and the washing of tables, (or perhaps couches,) is called baptism, which of course could only be by pouring water upon them. And if these words have in a single, undoubted instance this signification, it is a proof that such was the meaning commonly attached to them. The sacred writers used language as it was used and understood by those for whom they wrote.

Our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea. 1 Cor. x. 1, 2.

If any explanation be needed of the manner in which they were baptized "in the clond," it may be found in the 77th Psalm, which describes the passage of the Israelites through the Red sea.

The waters saw thee, O God; the waters saw thee; they were afraid: the depths also were troubled. The clouds poured out water. Ps. lxxvii. 16, 17.

This is a figurative representation, it is true, but the apostle would not depart from the proper use of words

when speaking figuratively, any more than when speaking literally.

In the account given of baptisms in the New Testament, there do not appear to be any instances in which it can be positively affirmed that immersion was practised, while there are some in which we may with much reason believe that it was not.

They that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts ii. 41.

These three thousand were added to the Church by baptism in one day, after the exercises of the morning were over. Supposing that there was a sufficiency of deep water in Jerusalem for their immersion, (which is altogether improbable,) would it have been possible during the remaining hours of the day to immerse so many?

Again we have the instance of the jailer at Philippi, who, with his family, was baptized after midnight, and within the precincts of a jail; circumstances in which baptism could only be supposed to have been by affusion. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. Acts xvi. 33.

There is no account of Paul and Silas going away from the prison until after "it was day."

What is the inward spiritual grace of baptism?

"A death unto sin and a new birth unto righteousness: for being by nature born in sin and the children of wrath, we are hereby made the children of grace."

What is required of persons to be baptized?

"Repentance, whereby they forsake sin; and faith, whereby they steadfastly believe the promises of God, made to them in that Sacrament.""

Why then are infants baptized, when by reason of their tender age they cannot perform them?

"Because they promise them both by their sureties; which promise, when they come to age, themselves are bound to perform."*

*The questions on Baptism having been considered in the secona chapter, the author refers to it instead of introducing any thing upon the subject here. The American editor has added what is said of it in this section, and refers for further instruction to the preceding part of the book.

ON THE LORD'S SUPPER.

WHY was the Sacrament of the Lord's Supper ordained? "For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby."

To the end that we should always remember the exceeding great love of our Master, and only Saviour Jesus Christ, thus dying for us, and the innumerable benefits which by his precious blood-shedding he hath obtained for us; he hath instituted and ordained holy mysteries, as pledges of his love, and for a continual remembrance of his death, to our great and endless comfort.'

This do in remembrance of me. Luke xxii. 19.

Many things are represented to us in this sacrifice, and which we are called upon at the same time to remember, such as,

1. The exceeding great love of our Master and only Saviour thus dying for us.

Greater love hath no man than this, that a man lay down his life for his friends. John xv. 13.

Christ hath loved us, and given himself for us. Eph. v. 2.

What views have we of this great love wherewith he loved us?

If we regard Christ as we ought, we shall both trust in, and love above all things, him who does "assure us hereby of his favour and goodness towards us."

2. We are reminded of the great evil of sin; since nothing but the blood of Christ could obtain the pardon

of it.

4

Behold the Lamb of God, which taketh away the sin of the world. John i. 29.

God sending his own Son in the likeness of sinful flesh and for sin, condemned sin. Rom. viii. 3.

He hath made him to be sin for us, who knew no sin. 2 Cor. v. 21.

Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. Heb. ix. 26.

It is not possible that the blood of bulls and of goats should take away sin. Heb. x. 4—10.

3. This ordinance is to show the Lord's death till he

come.

As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come. 1 Cor. xi. 26.

When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Col. iii. 4.

What are the benefits which Christ, by his precious bloodshedding, hath obtained for us?

1. We have hereby the pardon of sin.

This is my blood of the New Testament, which is shed for many, for the remission of sins. Matt. xxvi. 28.

2. Adoption into his family.

In Christ Jesus, ye, who sometimes were far off, are made nigh by the blood of Christ. Eph. ii. 13.

3. Spiritual peace and consolation.

He is our peace, having slain the enmity [by the cross.] Eph. ii. 14. 16.

Having made peace through the blood of his cross. Col. i. 20. 4. Strength from him, whereby we may deny self and follow Christ, and do all other things whereunto we are called.

The preaching of the cross, unto us which are saved, it is the power of God. 1 Cor. i. 18.

The cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. Gal. vi. 14.

By this standing ordinance, Jesus Christ has provided that the doctrines of the atonement, and salvation by grace, through faith, shall be made known to the world, whoever neglects or opposes them.

Why is this ordinance called the Lord's Supper?

Because it was instituted by our Lord at supper-time, during the feast of the passover, the same night on which he was betrayed. The Paschal Lamb that was slain was a type of the death of Christ, and the Lord's Supper seems intended to occupy the same place under the Christian dispensation, that the passover did under the Jewish. When even was come, he sat down with the twelve. Matt. xxvi. 20.

Likewise also [he took] the cup, after supper. Luke xxii. 20. After the same manner also, he took the cup, when he had supped. 1 Cor. xi. 25.

Christ our passover is sacrificed for us. 1 Cor. v. 7.

What is the outward part, or sign, of the Lord's Supper? "Bread and wine, which the Lord hath commanded to be received."

Jesus took bread, and blessed it, and brake it. Matt. xxvi. 26. 1 Cor. xi. 23.

And he took the cup, and gave it to them. Matt. xxvi. 27. 1 Cor. xi. 25.

[By these things] Jesus Christ hath been evidently set forth, crucified among you. Gal. iii. 1.

The bread broken is an emblem of Christ's body