beam of heavenly light must pass, the blindness of the eye that transmits it, and the pervertedness of the mind that finally receives it, the probability I think is, that while God secures his own purpose by making the truth sufficiently manifest to every single eye and willing mind—light still increasing unto perfect day— no one in this twilight world has so clear and exact a vision of any thing, as to make those who differ necessarily wrong; which would be the case, if any one's conceptions were the perfect truth. From this imperfection it has come to pass, that while there are points of revealed truth, about which the children of God, taught by one Spirit, are every where agreed, there have been at all times lesser points, about which they have differed; or seeming to agree, would be found to differ, could each produce the exact impression of his own mind. Of those who kneel at the same altar, and break the same bread, using in perfect honesty the same form of words-united in one faith, one hope, one love-members together of one body, even of Jesus Christ: could each communicant lay open his impression, feeling, and understanding of these ceremonies, I believe a great diversity of form and coloring would be found, whilst all are vitally and essentially agreed. And thus it does always happen, whenever any one submits to the public eye his own impression of divine truth, he may express himself as

cautiously as he can, some fellow-christian will be shocked; he may speak as mildly and modestly as he can, some brethren in Christ will be offended; as moderately as he can, and yet some tender spirit will be wounded. Perhaps the reader or the hearer who feels any of these things, does not always know how deeply the preacher or the writer feels it too-how often the fear of man, or the love of man, would close the lips, or take away the pen, the spirit shrinking from the collision it anticipates. have no authority to say what a preacher of the gospel feels; but if I may guess one thing by another, had he no impulse to obey but that of nature, were not a necessity laid on him to preach the gospel of Christ, he would shrink from the wounds he has to give and to receive, as much as the coward dreads the field of battle.

I

If I proceed with the subject I have entered upon-if I state what I understand by the Sacraments ordained by Christ himself; what I expect when I approach his holy table; what I mean, when I make use of the prescribed words, and what I believe and feel when the rite has been performed; I know that I shall cross the persuasion of many-I do not mean of the world, who hold not like precious faith with ourselves, that we expect of course, and intend no otherwise-but of those who are joined together in holy communion of the body and

blood of Christ. Some will think perhaps, I fall short of the truth in estimating the design of the Holy Sacraments, or misstate their real nature, or hold myself too free of human authority respecting them: Some I am sure will think I take too lax a view of the right of admission to them, while others may feel that I am too exclusive in the benefits received. Very possibly I may seem to exaggerate, and be the occasion of discouragement to some who have never found it what I may describe. None of this is intended, though it is all foreseen. I write nothing inconsiderately, or as it were at a venture; if any thing is mistaken, it is nevertheless the well-examined, well-established persuasion of my mind, not the mistake of haste or carelessness; if any thing is deficient, or any thing in excess, my error is the communicant's, rather than the writer's: for mine are thoughts, not words; I put down nothing that I have not realised, as I believe in the administration of the holy ordinance. I am induced to write, notwithstanding this anticipation, because I trust that for one who is wounded by the awkwardness of the administrator, many will be healed by the divine truths exhibited; the mistakes will be mine, and the truths will be God's; and I trust that he will bless the one, the other notwithstanding.

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CHAPTER II.

ON THE SACRAMENTS.

By consent of all Protestant churches, the Sacraments are but two; and these so directly ordained and commanded by Christ himself in the New Testament, as to preclude any dispute against their authority, whatever differences may have arisen respecting the nature of them, or the mode of administration. "Go ye therefore, and teach all natious, baptizing them in the name of the Father, and the Son, and the Holy Ghost." "This do in remembrance of me." These two sacraments, therefore, are of divine obligation, and are not left to the choice of any church communion, to adopt or otherwise, neither to the will of any man, to do or to neglect. Although the responsibility of such a neglect will be more fully noticed in a subsequeut chapter, we would here observe how lightly this obligation is estimated, as being of God, distinctively, and independently of any human sanctions. That much more deference is actually paid to the authority of man in them, than to that of God, is manifested in stricter observance of the one sacrament, than of the other. Very few parents neglect to have

their children baptized: the law of man requires it, and there are civil inconveniences attached to the neglect of it; but many never bring, or care to bring their families to the table of the Lord. Nay, they would not consider themselves Christians, if they had not been baptized: but no man's heart misgives him that he is not a Christian, because he does not, and will not, partake of the body and blood of Christ in the Lord's Supper. And yet the authority is no greater and no less for the one than for the other, nor the command more positive and unrestricted. Most earnestly we would press this reflection upon those, of whom we fear there are many, who take their Christianity for granted, yet never have attended or desired to attend the communion; a communion equally unavailing indeed, with the sacrament of Baptism, to make us Christians: but as professed members of the Christian church, we have never perhaps considered why we attach so much importance to the one ceremony, and so little to the other; placed as they are, on exactly the same ground of benefit and obligation. In many cases the reason ultimately discloses itself; it is the authority of man, and not of God, that is respected in either sacrament. Men will not call us Christians, or give us a decent burial, unless we be baptized; but they will not inquire if we communicate or not; unless it be for some civil purpose enforced by law, in which case we are