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same effects and benefits which grow unto men by the one Sacrament, may rightly be attributed unto the other. Baptism, however, doth challenge to itself but the incohation of those graces, the consummation whereof dependeth on mysteries ensuing. We receive Jesus Christ in Baptism once as the first beginner; in the Eucharist often, as being by continual degrees the finisher of our life. By Baptism, therefore, we receive Christ Jesus, and from Him that saving grace which is proper unto Baptism. By the other Sacrament we receive Him also, imparting therein Himself and that grace which the Eucharist properly bestoweth. So that each Sacrament having both that which is general or common, and that also which is peculiar to itself, we may hereby gather that the participation of Christ which properly belongeth to any one Sacrament, is not to be obtained otherwise than by the Sacrament whereunto it is proper. Seeing, then, that we admire and honour the holy Sacraments, not respecting so much the service which we do unto God in receiving them, as the dignity of that sacred and secret. gift which we thereby receive from God; seeing that Sacraments consist altogether in some such gift or grace supernatural as only God can bestow, how should any but the Church administer those ceremonies as Sacraments, which are not thought to be Sacraments by any but by the Church-Hooker.

AN APOSTOLICAL MINISTRY.

As there is no nation upon earth but where they profess some kind of religion or other, so there is no religion professed in the world but where they have some persons or other set apart for the celebration of the several rites and ceremonies in it, without which, indeed, it is impossible that any religion should subsist; for if no places were set apart for the worship of God, men would soon worship Him no where; if no times, they would never worship Him; so, if no persons were set apart for conducting it, none would ever do it, at least not so as they ought. And if this be so in natural, how much more in revealed religion, of which this seems to be one of the integral or essential parts; without which, it is not that

which God has revealed: for whensoever He, the great Creator and Governor of the world, hath revealed His will and pleasure to His creatures, how He would have them worship and serve Him That made them, He hath at the same time constituted certain officers among them to assist them in it; which officers being, as it were, His own domestics, or immediate servants, or ministers, waiting continually upon Himself and his service, He always hath reserved to Himself the constitution or ordination of them: not suffering any one that had a mind to it to meddle with anything belonging to the said offices, without His leave and order first obtained. Hence the apostle says, "No man taketh this honour unto himself, but he that is called of God, as was Aaron;" that is, no man can be really a priest, a minister of God, as Aaron was, but such as are called and constituted by God Himself, as he was. And they that do undertake the said ministry without such a call, whatsoever they may fancy or pretend, they are not God's ministers; and therefore all that they do is in vain and to no purpose, as the apostle saith elsewhere, "How shall they preach, except they be sent ?" They may speak the same words, deliver the same truths, press the same duties, as they do who are really God's ministers; but this is not preaching, properly so called; they do not publish and proclaim the will of God with any power or authority over their hearers, for they have received none from God, as not being called and sent by Him.

All the efficacy that there is or can be in any ecclesiastical office depends altogether upon the Spirit of God going along with the office, and assisting at the execution of it, without which the Sacraments they administer would be but empty signs, and their preaching no more than beating of the air; whereas, on the other side, Christ, according to His promise, being always present, by His Holy Spirit, at the administration of the several offices which He has ordained in His Church, they can never fail of their designed effect, if the persons to whom they are administered be but rightly disposed and qualified for it. By this means they that are duly baptized are "born again, not only of water, but of the Spirit also ;" and so together with the "washing of regeneration," they have the "renewing of the Holy Ghost." Hence also, in the

Sacrament of the Lord's supper, the worthy receiver does really by faith partake of the mystical Body and Blood of Christ, and of such influences of the Holy Spirit as shall enable him to walk as becomes a member of Christ; and whensoever they read, preach, or publish the Gospel as Christ taught it, the Holy Spirit goes along with it, so that it becomes the power of God unto salvation to every one that believeth. This is no more than the fulfilment of Christ's promise to accompany His apostles and their successors to the end of time; He covenanted therein to vouchsafe His Spirit to those on whom they should lay their hands, and to co-operate by the same Spirit with those who are so ordained by them, in their administration of the word and Sacraments.-Beveridge.

EARLY PIETY.

TRUE it is that the young are often strongly tempted by the love of pleasure, by the lusts and fancies of the flesh, by sheer thoughtlessness; still, the aid and assistance which Heaven offers them will counterbalance the temptation, if, instead of putting themselves in the way of it, or easily yielding to it, they are early taught to fly to God, their protector and Father, and to pray to Him to defend and strengthen them. He who hath commanded them to "flee youthful lusts," and to "keep themselves unspotted from the world," does not give them commands which it is impossible to perform, but for which His grace is sufficient: and happy, happy are they, if the natural warmth and generosity of youth is so sanctified by God's Holy Spirit as to disdain the slavery of sin, and to prefer the free service of their Creator! Youth is the best season for learning every thing: sciences, arts, or labours, which are acquired by an habitual exercise of mind and body; and, though religion is not a science of the mind, nor a work of the hands, but somewhat of a higher kind, in which the grace of God is the first mover, yet it so far partakes of the nature of human attainments, as to go on most happily by being begun early: for who will say, it is as easy to bring a plant straight again that is grown out of its regular shape and bent towards the earth, as to use the proper means of supporting and

strengthening it, that it may rise upright from the first ?— or that it is as easy to restore the whiteness of paper that is scrawled over and blotted with ink, as it would have been to preserve it clean and unsullied? It is certain, from many instances in Scripture, that the young who, enlisting under the banner of Christ from their infancy, faithfully discharge their duty as His servants and soldiers in the spring and prime of early life; who, while they have health and spirits to enjoy the pleasures of sin, renounce them in obedience to their heavenly Father, and give up the gratification of their passions and appetites to His commands, bring an offering before Him which He is well. pleased to accept; as when Abel, with a duteous and religious mind, brought Him the firstlings of his flock. What portion of sacred history is more interesting than the account of the infant Samuel? He was dedicated by pious parents to the house and service of God from his cradle. He piously and heartily assented to their act; was distinguished by early marks of the Divine favour; and was established to be a judge and prophet in Israel.— Townson.

FREQUENT PRAYER.

SUCH frequency is indeed necessary for the breeding, the nourishment, the growth and improvement of all piety. Devotion is that holy and heavenly fire, which darteth into our minds the light of spiritual knowledge, which kindleth in our hearts the warmth of holy desires: if, therefore, we do continue long absent from it, a night of darkness will overspread our minds, a deadening coldness will seize upon our affections. It is the best food of our souls, which preserveth their life and health, which repaireth their strength and vigour, which rendereth them lusty and active; if we, therefore, long abstain from it, we shall starve, or pine away; we shall be faint and feeble in all religious performances; we shall have none at all; or a very languid and meagre piety.

To maintain in us a constant and steady disposition to obedience, to correct our perverse inclinations, to curb our unruly passions, to strengthen us against temptations, to comfort us in anxieties and distresses, we do need con

tinual supplies of grace from God: the which ordinarily are communicated in devotion, as the channel which conveyeth, or the instrument which helpeth to procure it, or the condition upon which it is granted. Faith, hope, love, spiritual comfort and joy, all divine graces are chiefly elicited, expressed, exercised therein and thereby; it is therefore needful that it should frequently be used; seeing otherwise we shall be in danger to fail in discharging our chief duties, and to want the best graces.

It is frequency of devotion, also, which maintaineth that friendship with God, which is the soul of piety. As familiar conversation (wherein men do express their minds and affections mutually,) breedeth acquaintance, and cherisheth goodwill of men to one another; but long forbearance thereof dissolveth, or slackeneth the bonds of amity, breaking their intimacy, and cooling their kindness: so is it in respect to God; it is frequent converse with him which begetteth a particular acquaintance with Him, a mindful regard of Him, a hearty liking to Him, a delightful taste of His goodness, and consequently a sincere and solid goodwill toward Him; but intermission thereof produceth estrangement, or enmity toward Him. If we seldom come at God, we shall little know Him, not much care for Him, scarce remember Him, rest insensible of His love, and regardless of His favour: a coldness, a shyness, a distaste, an antipathy toward Him will by degrees creep upon us. Abstinence from His company and presence will cast us into conversations destructive, or prejudicial to our friendship with Him; wherein soon we shall contract familiarity and friendship with His enemies, (the world and the flesh,) which are inconsistent with love to Him, which will dispose us to forget Him, or to dislike and loath Him.

It is, in fine, the frequency of devotion which alone can secure any practice thereof, at least any practice thereof duly qualified; so hearty, so easy, so sweet and delightful as it should be. We have all a natural averseness or indisposition thereto, as requiring an abstraction of thoughts and affections from sensible things, and fasting them upon objects purely spiritual; a rearing our heavy spirits above their common pitch; a staying and settling our roving fancies; a composing our vain hearts in a sober and steady frame, agreeable to devotion: to effect which things is a

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