The RIGHT of INFANTS to BAPTISM has been maintained by every Church in Christendom, British and foreign, ancient and modern, Popish and Reformed.

Sponsors in baptism do not promise that a child shall renounce the devil, &c., which of course they cannot be sure of, nor that they themselves will do so, for that they are supposed to have done long ago, but they make the child's promise for him, as a form which binds the child, and that they may know distinctly what they have to teach him: as to bearing the sins of the child, that no man could undertake to do if he would. Sponsors undertake the office of teachers, which they ought to fulfil, if the parents are unable or neglect it; they are to provide that the child shall not lose the benefits of the covenant of grace through ignorance of its terms. It appears, that originally the parents were allowed to stand, and, probably, one person beside, of the same sex with the child, or in case one of the parents was a heathen, probably more.

The APOSTLES' CREED is the most ancient of the three now in use, and the most simple, because composed before the gross perversions of the truth by the heretics had gained such ground, as to render further cautionary measures necessary. Creeds were adopted by the Church, as the most natural means of self-preservation, to enforce the true doctrine and guard against the false. A Creed taught to the catechumens before baptism, put them on their guard on those points whereon they were most likely to be assailed. Read constantly in the public assemblies, it reminded the whole Church that the doctrines specified were among those, belief in which was implied by their becoming members of that community. Hence the original term for Creed was "Symbol" or "Watch-word,” as by it the Church was enabled to know its own. The Apostles' Creed may be considered as so called from its containing the first principles of the Apostles' doctrine shortly and simply stated. The current tradition, that its origin was apostolical, is certainly entitled to some credit, though we may reject with certainty the story of each Apostle having contributed a part. Several passages in the two Epistles of St. Paul to Timothy fully establish the fact, that that Apostle had delivered to his son in the faith "a form of sound words," which he repeatedly exhorts him to hold fast, 2 Tim. i. 13, 14. He speaks of it as a solemn charge or deposit committed to his trust, that he might hand it down uncorrupted to his successors, so that it should never be lost, 2 Tim. ii. 2; 1 Tim. i. 18; vi. 14. 20. Several important and disputed points of faith are insisted on in these Epistles Epistles with great earnestness; and it would be found rather difficult to draw up a form of faith simply stating the fundamentals of our religion, which should differ much even in words from that which we use. There are, however, in these Epistles, several expressions so very similar to those in the Creed, as to render it almost certain that this was the very form of sound words, entrusted to Timothy's care, for the use of the Church. Jesus Christ is spoken of as being judge of "quick and dead at his appearing and ingdom," 2 Tim. iv. 1. mention of the name of Pontius Pilate, (1 Tim. vi. 13.) as connected with the public profession of faith which Timothy had made, thereby calling to mind the example of his Divine Master, and exhorting him to keep this charge, without spot, till his second appearing in glory. There is also the direction to Remember that Jesus Christ, of the seed of David, was raised from the dead, according to my Gospel," 2 Tim. ii. 8. And it is observable, that it is St. Luke's Gospel (which is said to have been written under the direction of St. Paul, whose companion he was,) that gives the genealogy of the Virgin Mary, which proves incontestibly that our Saviour was of the seed of David. The phrase "Resurrection of the body" is directly pointed against the error of Hymeneus and Philetus, who maintained there was only a spiritual resur

The

rection, 2 Tim. ii. 18. The first article of the Creed bears some resemblance to 1 Tim. vi. 13. "The forgiveness of sins," (1 Tim. i. 15, 16.) is connected with the charge to be preserved, v. 18; in like manner "the life everlasting," 1 Tim. vi. 12. 19.

This, however, is a matter of curious speculation merely, and of no importance. It should be observed, that the articles on the descent into hell, the Catholic Church, and the communion of Saints, were not contained in the original form, not being then called for *.

The ATHANASIAN CREED is so called to distinguish it from the other two. Athanasius was an eminent champion of the doctrine of the Trinity in Unity against the Arians, who denied that Jesus Christ was very or true God in the same sense as the Father, but affirmed that he was created. The Creed is adopted by the Church, and received upon her authority. What are called the damnatory clauses, are not the Creed, but a preface to it, an admonition of the Church (founded on Scripture) to all her members, that if they desire to be in a safe state, it is above all things necessary for them to continue to hold that Catholic faith, which they have received whole and undefiled, i. e. without adding or diminishing. The faith to be believed follows in these words:-" And the Catholic faith is this, that we worship one God in Trinity and Trinity in Unity." Then follow cautions against heretics, who professed to hold the faith, but held it so as to confound the persons, or to divide the substance, or represent these to be, as it were, three Fathers, three Sons, and three Holy Ghosts, as some did. He who holds the faith correctly, need not understand all these distinctions, and those who wish to understand them, have only to make enquiry. The word "incomprehensible," (Latin, "immensus,") signifies not unintelligible, but illimitable or omnipresent. The clause respecting the human soul and flesh being one man, is not an explanation, for there is no similarity, but it shews the possibility of the same person being two in one respect, and one in another: resemblance is not necessary to constitute analogy.

The FORM of ABSOLUTION in the office for visiting the sick, may be explained thus, (see Bishop Wheatley):-" I pray our Lord Jesus Christ, who has purchased pardon for all penitent sinners, and commissioned his Church to reveal and communicate the terms on which it is granted, that he will, of his great mercy, forgive thee thine offences; and in token of his readiness to do so, presuming on the sincerity of thy repentance, I do hereby, as the steward or president of the feast, release you from the displeasure of the Church and congregation, and readmit you to her communion." Complaints against the want of discipline in the Church come very ill from those who well know that they would never submit to that discipline, but would immediately fly off into schism, were any attempt made to restore it.

The most ancient parts of the LITURGY are the Gloria Patri, &c.; the hymn in the Communion Office, beginning "Glory be to God on high;" the Prayer of St. Chrysostom. The Te Deum was composed by Bishop Ambrose, at the baptism of St. Augustine. The alternate mode of repeating the Psalms is very ancient. The Litany is said to have been composed by Gregory the Great, was afterwards corrupted by the addition of invocations to all the saints in the Calendar, all which was left out at the Reformation. It was appointed to be read on Sundays, Wednesdays, and Fridays (these two last being the days on which our Saviour was betrayed and crucified), at a low desk, called the falled stool, situated between the entrance and the altar, Joel ii. 17.

Our churches are built on the plan of the Jewish temple, the communion-table (or altar, Heb. xiii. 10.) occupying the place of the mercy-seat in the holy of holies, now no longer separated by a veil, but only by an open screen. The strength of its walls represents the security of believers, and the throwing open of its gates, the enlargement of heart and opening of the lips to sound forth the praises of God through all the world. "O Lord, open thou our lips," Isaiah lx. 18.

Its extensive length and breath, unincumbered as it should be with modern partitions, represent the extension of God's love and favour, beyond the Jewish Church, to all the nations of the world.

Its chief pastors, entrusted with the faith, are compared (1 Tim. iii. 15.) to the strong pillars, with their bases which support it; pillars serve the purpose of preserving a monumental inscription engraved on them, Job xix. 24.

TESTIMONIES OF THE PRIMITIVE

FATHERS.

ALTHOUGH it should seem unbecoming in a Church established by law, as well as invidious, as it regards other denominations, to insist much on its claims as an originally independent community, having for its basis a regular apostolic succession, constituting it the legitimate representative of the Primitive Church; yet when we take into account the strength of the dissenting bodies, and the precarious tenure of all ancient establishments, owing to the prevalence of liberal sentiments, and the increasing preponderance of popular opinion (i. e. of the opinion of the noisy and uninformed over that of the more judicious and thoughtful), it certainly does not appear safe to waive those claims altogether, since, in fact, they are the only foundation whereon those Churches,