CHAPTER XXX.

THE SACRAMENTS.

SACRAMENTS are visible signs of invisible grace. They are also seals of God's covenant with men; just as in more solemn transactions among men, besides the words in which the substance of the compact, or treaty, or deed of conveyance is contained, it has been customary from the earliest times to have certain signs superadded, to give solemnity to the transaction, and to deepen the impression of the obligations or stipulations into which the parties had entered. And, frequently, such actions were performed as symbolically represented the consequences which would ensue from a violation of the contract, or a neglect of the duty promised. Thus, it was customary, not only in treaties between nations, but in the more important transactions among individuals, to have seals appended to bonds and contracts. So, of joining right hands, and other ceremonies in marriage, and wearing ribands or stars, as a sign of some military order. We learn from Scripture, that it was customary, anciently, in forming solemn covenants, to divide slaughtered animals, and to cause the parties to pass between the dissected parts, by which it would seem, an imprecation was implied, that if either of the contracting parties should prove unfaithful, he would in like manner, be cut to pieces. In accommodation to the nature and customs of men, God has, under every dispensation, appointed certain external rites, which have no

signification but in connexion with the covenant to which they are appended. For these signs or symbolical actions, are never found but in connexion with solemn covenants, which they are intended to confirm, or render the ratification more solemn and impressive.

Another frequent use of institutions of this kind is, to serve as memorials of events and transactions, which it was important should not be forgotten. Many such we have in the Old Testament.

But as there is a resemblance, readily conceived, between certain objects or actions and certain truths, which is the foundation of figurative language; so this resemblance is the principle, on which particular signs are adopted. Every body, even a child, can see that washing the body, or a part of it, with pure water, fitly represents the moral purification of the soul. And, as truth is gradually received, while some important things are future, it has pleased God to furnish a kind of faint prefiguration of such events, which would serve to give some vague idea of the matter. Thus, by the presentment of an animal of a certain species before the altar, and then by the offerer confessing his sins over its head before it was slain, and by the sprinkling of blood by the priest, the vicarious atonement for sin was prefigured for ages before the real efficacious sacrifice was offered. And by this ceremony kept up daily before the eyes of the people, they were taught typically, to look for redemption by the shedding of blood, and to obtain pardon by having their sins transferred to another who would bear them away. Under the new dispensation there was less occasion for these ritual services; and, therefore, while the old ceremonial law was abolished,

no new sacraments were instituted, except Baptism and the Lord's Supper.

According to the universal testimony of Jewish writers, baptism was practised by the Jews on the admission of proselytes, long before the advent of Jesus Christ. And, though circumcision was restricted to males, the ceremony of baptism was extended also to females, and, like circumcision, was administered to infants.

When John, the harbinger of Messiah, was sent of God, he commenced his ministry by preaching repentance and baptism for the remission of sins. The object of his mission was "to prepare the way of the Lord," by arousing the attention of the people, and bringing about a reformation in the nation. His baptism was a national baptism. It was the duty of all the people to repent and submit to this rite, which they generally did. The pharisees and lawyers, however, rejected the counsel of God, not being baptized of John.

The disciples of Christ also, by his direction, administered baptism to such as acknowledged him to be the Messiah. But baptism, as a rite of the Christian church, was not in existence until the new dispensation commenced, which was not until after Christ's resurrection. Then a new commission was given to the apostles, "to go and make disciples of all nations, baptizing them in the name of the Father, Son and Holy Ghost." This was properly the institution of Christian baptism; and differed from the rite as formerly administered, in two respects: first, in being in the name of the adorable Trinity, and, secondly, in being made a badge of discipleship in the Christian church, or a formal initiation into the visible church of Christ. "Baptism is not to be administered to any

that are out of the visible church until they profess their faith in Christ and obedience to him; but the children of such as are members of the visible church are to be baptized.”

CHAPTER XXXI.

BAPTISM.

THERE has always been a tendency to make too much of these external rites, and to depend unduly upon them, as a ground on which to hope for salvation. Thus, the Jews so exalted the importance of the rite of circumcision, that they seem to have thought that being descended from Abraham, and having this sign. in their flesh, insured their salvation: which false confidence Christ and his apostles laboured to overthrow. It is not wonderful, therefore, that the same error should arise in regard to baptism. In the New Testament, baptism is both a duty and a privilege; but no undue importance is given to it, nor any undue efficacy ascribed to it. Paul, indeed, spent little of his time in administering this rite. He avoided it at Corinth, where there were divisions and factions, lest any should say that he baptized in his own name. And he says expressly, that Christ sent him "not to baptize but to preach the gospel;" which single declaration is a refutation of the opinion that internal grace, or regeneration, always accompanies baptism; for in that case, baptism was far more important than preaching. For Paul certainly could not convey grace by preaching; but if he could have regenerated all to whom he

administered baptism, he should have given himself up entirely to this work. These sacramental institutions are not intended to be the means of conveying grace to the subjects in some mysterious manner, but they are intended to operate on adults by the word of truth, which accompanies the ordinance.

Some lay a great stress on the mode in which baptism is administered, insisting that a total immersion of the body in water is essential to the right administration. In the ceremonies of a sacrament, some things belong to its essence, because they represent symbolically the truth intended to be impressed on the mind; other things are indifferent, because they are merely incidental, and do not affect the import of the sacrament. If it could be proved that the act of immersion was the thing in the ceremony which is principally significant of the truth intended to be inculcated, it would be essential; but if the mode of applying water has nothing to do with the emblematical signification of the ordinance, it is an indifferent circumstance; as much so as whether baptism be administered in a vessel or in a river; or whether in the Lord's Supper, leavened or unleavened bread be used; or whether we recline or sit upright in partaking of this ordinance. And in regard to indifferent, incidental circumstances, which do not enter into the essence of the sacrament, there is no obligation to follow what all know was the practice of Christ and the apostles; as it is certain that in the first institution of the sacred supper, they reclined on couches, used unleavened bread, and partook of it in the evening, but we do not feel bound to imitate any of these things.

The baptism of the children of those who themselves were in covenant with God, though not ex