entirely omitted. It is so. But if this part of our Liturgy be still objected to,-notwithstanding all that has been said, pp. 133-142, I would propose a question for serious consideration:

Is there anything more expressed in those promises than is necessarily implied in the very nature of the Ordinance?

When we present a child for Holy Baptism, and it is by that solemn ordinance openly signed and sealed as a member of the visible Church of Christ,-does this imply, or does it not, a solemn dedication and consecration of that child to the Worship and Service of the Tri-une Jehovah, the Father, the Son, and the Holy Ghost, in whose Name it is baptized? Will any serious and considerate Christian say, that it does not? If so, What is the nature and meaning of the Ordinance, so far as the child itself is concerned? Denying this, shall we not make it a very unmeaning ceremony, which binds and obliges the child to nothing? But if it does imply such a consecration of the child to God, What less can such a consecration be supposed to mean, than that the child so dedicated shall and will renounce the devil, the world, and the flesh; believe all the Articles of the Christian Faith; and constantly obey and keep God's holy will and commandments? And if the very consecration of the child to God actually implies all this, and moreover we look for those communications of Divine Grace in connexion with the

Ordinance, which alone can enable him so to do,what objection can there be to the solemn and explicit recognition of those purposes and duties, which are implied in the very nature of the Ordinance, by such promises as the Sponsors are called upon to make, in the name of the child? Is it not highly desirable that every thing which is so implied, should be distinctly expressed and declared in the manner of administering the Ordinance? May we not hope that such explicitness will tend to the instruction and edification of all persons therein concerned? I must be allowed to maintain, that in this, as in other respects, where our Church differs from other Reformed Churches, she has done more wisely and well.

ON CREEDS AND CONFESSIONS OF

FAITH.

Referred to pages 174 and 195.

THERE prevails to a very great extent among professing Christians a prejudice against Creeds and Confessions of Faith! and this is in some more distinct and avowed, and in others more indistinct and latent many feel a misgiving, if not an antipathy against them, who do not actually proclaim it. The ground usually taken is, that these are merely human compositions, unauthorized additions to the word of God, and often actually substituted for that word, which is the proper object of our Faith. The following observations may help to put this matter in its true light.

1. Those who have been careful in drawing up, and zealous in contending for Creeds and Confes

1 This little Tract was originally intended to form part of a very different and more important volume: but having been already published, and bearing upon the general subject of this little work, it is here inserted.

sions, whether in the Primitive Church, or among Protestants, have certainly never intended to add unto the word of God, or to substitute human compositions for it. Their purpose has been, to express in unambiguous terms the sense of Scripture on particular points: and they have no otherwise urged submission to such Creeds than as they were drawn from the Scriptures (the only infallible rule and standard), and could be proved by Scripture. So the compilers of our own Articles expressly declare. (Art. vi.) "Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith." And again, "The three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of Holy Scripture." (Art. viii.) So that certainly the design of the compilers was to express and set forth their view of the sense of Scripture, on such points as they considered fundamentally important or specially called for.

2. How important it is that the Church should from time to time express its views of Divine Truth in its own words, may perhaps appear more plain from a simple illustration. There is a period in the process of instruction in which we deem it right that

BY THE ABataong proTreader günst Creeds and a Dus sin some more SAGRES mure indistinct A sering. I not an anKON ZU TUN ROHly proclaim

as tht these are VEN HERNÍRTed additions ates asumly substituted

DE MONTE HÜyert of our

DISE VIOS Bww help to put ign.

sure been careia n inving up, vitsing in Creeds and Confes