a mystery which exhibits one thing to the senses, and, by that, another thing spiritually to the mind. To the outward senses, in the holy eucharist, are exhibited the bread and the wine, the representative body and blood of Christ : But to the mind, under the emblems of bread and wine, are exhibited, his life-giving body and blood, and all the blessings of his passion and death.* This mystery was signified by our Saviour, at the institution of the holy solemnity, when, taking the bread into his immaculate hands, he gave thanks and blessed it, and gave it to his apostles, saying, take eat, this is my body.'t

Upon this text the church of Rome grounds the doctrine of transubstantiation. The protestants understand the words figuratively; the bread to be the emblem, symbol, or representative, of his body. But both suppose that the body of Christ is (the Romanist literally by all; the church of England, verily and indeed, in power and effect, by the faithful,) taken and received in the Lord's supper.

I said also, that clergymen were stewards of the mysteries of God,' because they were, in a limited sense, dispensers of the gifts and graces of the Holy Spirit, and of the blessing of God.

The power of blessing the people, in the name of God, is part of the priest's office. Aaron and his sons were, under the law, commanded to do it, and a set form of blessing was prescribed to them. Melchisedec blessed Abram, and he was the priest of the most high God.'

It has been observed that the christian church has a priesthood superior to that of Aaron, because it has an altar of which the priests of Aaron's order have no right to eat. And St. Paul observes that as the priesthood of Christ is superior to that of Aaron, so it is after the order of Melchisedec; and, of course, the right of blessing, which Melchisedec exercised, must belong to it. It is also to be observed, that Melchisedec and Christ, being of the same order of priesthood, both offered the same † Luke xxii. 19. Hebrews vii. 17.

* See John vi. 48, &c. Hebrews xiii. 10.

+ Genesis xiv. 18.

eucharistic sacrifice, bread and wine, and in that sacrifice conveyed their sacerdotal blessing.

In confirmation of the right of Christ's ministers to bless in his name, let it be remembered, that there are several instances of the actual exercise of this right upon record in the new testament, not in the precatory, but in the positive authorative style: That, for instance, of St. Paul, The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all. Amen.'*

That clergymen are also, in a qualified sense, dispensers of the gifts and graces of the Holy Spirit, will not be doubted by those, who allow that those gifts and graces do accompany the institutions of God, when duly observed. Nor will this be doubted, if it be considered, that God's institutions are not merely arbitrary commands to try our obedience, but means to convey to the obedient the graces of which they stand in need, and which are figured forth by the institution.

In this light, the two sacraments of the christian church have ever been considered. The power of God's grace has been supposed always to accompany the due celebration of his ordinances. Baptism has ever been regarded, not only as the sign and seal of regeneration, but as the means by which the regenerating influences of the Holy Ghost is conveyed; and, therefore, it is called the washing of regeneration.' And the communication of the benefits of Christ's death has always been considered as the effect of the worthy receiving of the holy eucharist. Now, the administration of the sacraments has been proved to belong exclusively to the ministers of Christ, in virtue of his commission to them. They are therefore dispensers of those gifts and graces of the Holy Spirit, which accompany those ordinances.

There is another rite of the christian church, which has been but little considered in this country, because the proper officer for its administration has unhappily been wanting in it, to which I principally adverted, when I * 2 Corinthians xiii, 14.

Titus iii. 5.

said, that the clergy were dispensers of the gifts and graces of the Holy Spirit: I mean the rite of the imposition of hands, or what is now commonly called confirmation. My subject does not require, nor will the present time: permit me to enter fully on this point. I shall, therefore, only observe in the general, that this rite was administered by the apostles only, and not by the subordinate clergy, that it was administered after baptism, and that the effusion of the Holy Spirit, in his visible effects, sometimes, at least, accompanied its celebration.

When the Samaritans had been converted and baptised by Philip the deacon, the apostles at Jerusalem sent to them Peter and John, two of their own order, who, having prayed, laid their hands on' the converts, and they received the Holy Ghost."* St. Paul, finding at Ephesus a number of disciples who had received the baptism of John only, had them baptised in the name of the Lord Jesus; and, when he had laid his hands on them, the Holy Ghost came on them.'t The same apostle, writing. to the Hebrews, enumerates the principles of the doctrine of Christ'---that is, the fundamental doctrines of christianity; and among them we find that of laying on of hands.' Your regard for the authority of the holy scriptures will, I persuade myself, prevent your disregarding the texts I have quoted in support of this apostolical practice. To suppose, as some do, that the apostles being extraordinary ministers, the rite ceased when they died, is begging a point which cannot be granted. As they were men inspired to preach the gospel, and to complete the canon of scripture... as they were witnesses of our Saviour's resurrection, and workers of miracles in confirmation of their mission, and of the truth of the doctrines. they taught, they were extraordinary ministers, and have no successors. But they were also governors of the church, preachers of the gospel, ordainers of ministers, administrators of confirmation. In these respects they were not extraordinary ministers, but exercised such powers as are of perpetual use and necessity in the church; Chapter vi. 2.

*Acts viii. 14, 17.

† Acts xix. 1, 6.

and, in these parts of their office, they are succeeded by the bishops, or superior order of the clergy. And, as you will now have opportunities, through the merciful providence of God, of receiving confirmation from the proper officer in Christ's church, I hope you will turn your attention to the solemn rite, and make it the subject of your serious consideration. The result, I am confident, will be a ready disposition, and earnest desire, to comply with the holy institution, and a due preparation of heart to receive those spiritual gifts and graces which, we believe, are imparted by the Holy Ghost to those who worthily receive it.

DISCOURSE I.

PART II.

THE DUTY OF CHRIST'S MINISTERS.

II. I COME now to consider the second division of the text,-The obligations of fidelity which the clergy are under, expressed in these words, It is required in stewards, that a man be found faithful.'

Fidelity, in discharging the trusts committed to them, has always been esteemed a great and necessary virtue among men. Not only civilized nations, but the less enlightened, or savage tribes, consider it as an essential qualification in every good character. The want of it destroys or interrupts that mutual intercourse, on which human happiness greatly depends; and, by banishing confidence from the heart, leaves men a set of suspecting, distrustful beings, unconnected by those generous ties which ought to bind them together, to make either their enjoyments or their security, in any tolerable degree, complete. This necessary virtue has not been overlooked by the writers of the new testament. Deriving their morality from the highest source, and founding it on the highest authority, they have, in fact, given a much stronger sanction to the practice of every virtue, than any former moralist could possibly have done. Accordingly, fidelity, both in what is committed to our trust, and in the discharge of all the duties of our several stations in life, is, in the new testament, urged upon us, not merely as convenient or necessary in civil society, but as the will and command of Almighty God, to whom we must give account of all our actions; and who will punish or reward us, in a future