by his Spirit, "with authority"-" as never man spake;" and it is only as we are gathered to a living dependence upon his teaching, that we can really grow and flourish in religion, and bring forth the fruits of righteousness to the praise and glory of God. In the whole matter of Christian ministry-as its author, conductor, inspirer, and theme, and above all, as He who teaches us immediately by his Spirit— our Lord Jesus Christ is, and ever will be, our ALL in ALL. Could we but renounce our dependence on the systems, forms, and contrivances of men, and put the fulness of our trust in His wisdom, love, and power, there is every reason to believe that his truth would spread with wondrous energy; and mightily would that blessed day be hastened when "the kingdoms of this world" shall "become the kingdoms of our Lord, and of his Christ."

CHAPTER VII.

ON THE SACRAMENTS.

THE oath which it was customary to administer to every Roman soldier, on his joining the armies of the empire, was called a sacrament—sacred words, accompanied by a solemn interior meaning, by which the newly enlisted warrior was bound to the service of his general and his prince. No such term is to be found in the Holy Scriptures; nor is it easy to discover at what date, or on what occasion, it first found its way into the vocabulary of Christians. Its theological meaning, however, is ably developed by Hooker, as follows: "As often as we mention a sacrament," says he, "it is improperly understood; for in the writings of the ancient fathers, all articles which are peculiar to Christian faith, all duties of religion, containing that which sense or natural reason cannot

by itself discern, are most commonly named sacraments. Our restraint of the word to some few principal divine ceremonies, importeth in every such ceremony, two things; the substance of the ceremony itself which is visible; and besides that, somewhat else more secret, in reference whereunto we conceive that ceremony to be a sacrament." See Johnson's Dictionary on the word. From this passage it is evident, that the true point which is necessary to make any thing a sacrament, is some internal and mysterious truth or operation, hidden both from the outward senses and natural reason of man, and therefore an object of religious faith. Thus the word is applied to certain ceremonies, because they are outward and visible signs of an inward grace, supposed to be annexed to them, and properly inherent in them.

That there are, in the first and general sense of the word, as used by the ancient fathers, many sacraments in the Christian religion cannot be denied d; for all the peculiar doctrines of our faith are mysterious in the view of human reason-they contain a depth which the unassisted wisdom of man cannot fathom. So also the precepts of Christianity are many of them peculiar, and have their foundation

in Him who is himself the Word of God-the Wonderful One whom man knows not by nature, but in whom nevertheless "are hid all the treasures of wisdom and knowledge." Again, if certain ceremonies are called sacraments in consequence of some mysterious virtue, or powerful operation, with which they are supposed to be connected, it is certain, that this efficacious interior must in itself be still more a sacrament,- -on the old logical principle, "Quo quidvis tale fit, id magis tale est; That by which any thing becomes such, is itself more such.”

On this last point we shall have more to say hereafter. In the mean time, a view must be taken of those ceremonies, or ordinances, which are called sacraments, because of their supposed necessary connexion with a hidden or mysterious operation, or, in other words, an inward grace. The Romish church insists on seven such ordinances-baptism, confirmation, the eucharist, penance, ordination, extreme unction, and marriage. From this list, Protestants have selected baptism and the eucharist, as the only sacraments of Christianity; these, therefore, will require our chief consideration. In the meantime, in order to the clearing of our sub

ject, it may be well to make a few remarks on the five remaining articles.

1. Confirmation. That it is the duty of parents and others who have the care of children, to train them up in the nurture and admonition of the Lord, is an undoubted truth; and when they come to an age approaching to manhood, it is surely incumbent, both on their natural protectors and their spiritual overseers, to confirm them, both by precept and example, in a religious life and conversation, that they may not enter the callings of the world, or be exposed to its manifold temptations, without the protection of those Christian principles which can alone insure their virtue here, or their eternal happiness hereafter.

So far we are fully warranted by the acknowledged principles of scriptural truth. With respect to confirmation in its technical meaning, it may be defined as the ceremony by which young people, when they come to years of discretion, take upon themselves, under the laying on of the hands of the bishop, the vows made for them at their baptism in infancy by their sponsors-that they will renounce the world, the flesh, and the devil, and lead a righteous and godly life. It is almost need