seen of God, but outward, moral, and ceremonial also, to be seen of men. His sufferings were not only inward and spiritual, but outward and visible also. It was not only true that His soul was sorrowful, but also that His body was tortured. His death was not only inward and spiritual, but outward and visible also. It was not only true that His soul was forsaken of God, which is spiritual death, but also that His heart's blood flowed from His pierced side, which is bodily death. His resurrection, in like manner, was not only inward and spiritual, but outward and visible also. It was not only true that His human soul was sustained in high and holy communion with God, which is spiritual resurrection (and in which sense the members of His Body, the Church, are already risen with Him), but also that His human body was quickened in the sepulchre, and, instead of falling into corruption, was transformed into an incorruptible immortal body, which is outward, visible, corporeal resurrection. His glory, also, which shall be revealed, is not inward and spiritual only, but outward and visible also. Of this His disciples on Mount Tabor had a specimen; and in this all His disciples shall have participation at His second advent (Phil. iii. 20, 21).

But it may be objected that this combination of spiritual and visible in Christ Himself is not characteristic of the whole dispensation; that it was exhibited to but a very few of His disciples; and that, since His ascension to heaven and the mission of the Holy Spirit, this is purely and exclusively a spiritual dispensation, and the worship of God purely and exclusively spiritual, without any intermixture of visible. ordinances. But what is the fact? A fact which proves most conclusively the principle laid down in this chapter to be of invariable application. The fact is that even now, under the dispensation of the Spirit; now, when the great Anti-type is come, the one offering once offered, the everlasting Priest entered into the true holy place; now, when spiritual worship and inward communion are explained beyond what they were under any former dispensation; now, when the Lord has said, "God is a Spirit, and they that worship Him must worship Him

in spirit and in truth" (St. John iv. 24); even now, man is not called to an unmixed, unassisted spiritual service, as though he had no body, or as though his body were mere clay, to be despised now and corrupted for ever. No; the fact is that even now outward visible things are instituted in Christian worship. God treats us still suitably to the two component parts of our creation, soul and body. True it is, indeed, that the outward things now commanded are reduced in simplicity to the easiest possible access, and the most universal convenience for their use; still, they are to be used. We proceed to consider them.

But, first, a brief expostulation with some who, though still among us as members of our congregations, are in a very unsatisfactory state of mind on the subject of ordinances. I do not mean those only, nor do I now refer to those chiefly, who are still, unhappily, in a worldly state of mind, and really unconcerned about this or any other branch of true religion; but to those who are spiritual, and whose spirituality is itself the cause of their embarrassment in this matter. They cannot see their way, clearly and comfortably, to the use of the outward and visible elements of this fallen world in the exercise of spiritual religion. They say, or rather they think, when the subject presents itself to their minds, that the kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost-that what enters into a man's mouth can neither defile nor sanctify the man-that neither is he that eateth any better, neither he that eateth not any worse-that the heart is the seat of true religion-that with the heart man believeth unto righteousness.

Knowing and feeling the precious truth expressed by such portions of Holy Scripture, and not seeing what washing or sprinkling with water, eating bread, or drinking wine, can have to do with it; persuaded, also, that if there be anything valuable in the outward ordinance, it can only be in its bearing upon the inward and spiritual blessing which they feel they already possess; and naturally preferring the greater above the lesser, they are disposed to be contented with the thing signified, and so not to attach any great importance to the sign. In this they

are the more confirmed by reaction from the extravagant, amounting to superstitious, reverence paid by many to mere outward observances.

It is not my intention to attempt to interfere with, as I should indeed be deeply grieved in any way to diminish, the high estimate which such persons set upon spiritual religion. That lovely plant is truly in its topmost bough an affair of the heart by faith, the fellowship of man's spirit with the Father of spirits through Jesus Christ; and outward ordinances are valuable in themselves only as they become means of affecting and sanctifying the heart. Agreed! agreed! No reader can feel this more strongly than it is the writer's hearty desire to teach and impress it. But, where have we learned this? And how do we know it? We have learned it in the Holy Scriptures, the sacred Word of our God. Even so. For the reality of our best blessings, our warmest emotions, and most cherished hopes, we appeal to the Scriptures. We are too deeply impressed with the treachery of the heart, and the waywardness of the imagination of fallen man, to place dependence upon any feelings or experiences, however apparently excellent, which will not stand the test of reference to the written and unchanging word of God. This is our security.

It is so; and let its legitimate consequence be fairly considered. Referring to the written Word of God, we must take it as we find it. We are not at liberty to take selections of it only, rejecting or neglecting the remainder. We must, in fairness, take it without partiality; and, doing so, while we find it our security for all that is inward and spiritual in true religion, we find it also our warrant and authority for the use of certain outward and visible ordinances. It is written, "The kingdom of God is not meat and drink." True; and it is written again, "Take, eat; drink ye all of this." It is written, "Repent, and believe the gospel." True; and it is written also, "Repent, and be baptized." Thus, these outward ordinances rest upon the same authority with spiritual religion; the one cannot be defended without a reference to Holy Scripture; and with such a reference, fairly made, the other cannot be neglected.

But though upon the same footing with regard to the

authority from which they emanate, these things are not upon the same footing with regard to the appeal they make to man's moral sense and inward experience. We can see a reason for the one, and not for the other. Well, supposing this to be the case, and that we equally receive and dutifully comply with both, in which case are we most simply and absolutely obeying the will of God? In the case where we see another reason for the thing in addition to His will? or in the case where we can see no reason but simply and exclusively that He has desired it? Was it concerning such a state of mind as this invites us to that Christ said, "Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein"? And may not this be indeed the high reason for positive institutions, that God requires of us obedience of faith as well as obedience of understanding?

CHAPTER VIII.

THE CHURCHES OF CHRIST MILITANT HERE ON EARTH

BAPTISM.

Baptism a Divine Institution-Its Origin Jewish-Its Practice familiar previous to the Commandment of the Lord Jesus concerning it-Its Adoption into the Christian Church-Reason for Positive Institutions-The Form of Baptism as appointed by Christ includes: 1. The Use of Water; 2. An Acknowledgment of the Trinity-Does not include: 1. Any precise Form of Words; 2. Any precise Description of Persons as its administrators; 3. Any precise Mode or Measure in the application of the Water-The proper Subjects for Baptism: 1. Adults who Believe, wherever the Gospel comes; 2. Adults who Profess to Believe; 3. The Infant Children of Baptized Parents--The Nature of the Efficacy of Baptism--Death, Burial, Resurrection, with Jesus Christ-When genuine "Baptism doth Save”— But it may not be genuine-Then it does not Save-How should a Christian Church speak of it, but as the Apostles did; though they have many Failures such as the Apostles had?-The English Church Service.

THAT Christian Baptism is of divine institution, is express and clear. On this point, there does not seem to be any room left for difference of opinion among those who receive the Scriptures as the Word of God. On many questions connected with the continuance, the mode of administration, and the efficacy of baptism, important differences of opinion exist; but that baptism itself was commanded by our Lord Jesus Christ is not disputed. I do not, therefore, specify this point as a matter requiring proof, but as a preliminary statement, needful for clearness' sake, and important because it reminds us that whatever difficulties or embarrassments may attend the details of this subject, the Lord's express appointment remains unquestioned, and that consequently no one professing real reverence for the Lord's authority can be, consistently, unconcerned in this

matter.