a schoolmaster.'-Gal., iii., 23-25. Do you not, then, understand that we are no longer under that law which inspired fear, but under the founder of liberty, under the direction of the Son of God? Afterward, the apostle adds, to show that all distinction of persons is annihilated: For ye are all the children of God by faith in Jesus Christ. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus.'—Gal., v., 26-28. "There are, then," he adds, "no distinctions in Christianity; there is no privileged class which receives truths concealed from others; there is no distinction between spiritual and carnal men (of dè yvxıkoì oi dè yvwσTIKOί). On the contrary, true Christians are delivered from the yoke of carnal passions; they are equal in the eyes of the Lord, and are all become spiritual men."

"But, by a singular contrast, while Christians who were faithful to the Gospel were thus occupied in defending the rights of simple believers against the ambitious enterprises of a sect, it was, at the same time, necessary for them to sustain the equality of the Christian vocation and of its engagements against another class of individuals, who were anxious to profit by these anti-evangelical distinctions, in order to excuse themselves from leading a holy and Christian life. Under the pretext that they were not philosophers, that they had not learned to read, they thought they need not concern themselves with the Scriptures. Hence Clement says (Pædagogus, 1. iii., fol. 255), 'Even though they could not read the Bible, they were on this account none the less inexcusable, because nothing prevents them from hearing the word of God. Faith does not belong to the wise of this world, but to those who are wise in the judgment of God. The word of faith, which is divine, and not the less because it is within reach of the ignorant, is no other than the word of charity.' Clement means that faith manifests itself alike in the hearts of all Christians, by works and labors of love."-NEANder, Denkwürdigkeiten, etc. Memoirs with reference to a History of Christianity and of the Christian Life, etc., translated from the German by A. Diacon, Neufchâtel, 1829, vol. i., p. 65-74.

"Tertullian expresses himself forcibly concerning the universal priesthood of all Christians. (De Monog., c. vii.) He starts with the idea that all Christians are now what the priests were under the New Testament. The special priesthood of the Jews was the prophetic image of the general priesthood of Christians (" Pristina Dei lex nos in suis sacerdotibus prophetavit"). Christ has called us to the office of priests. The sovereign Sacrificer, the High-priest of the eternal Father, has united us to himself; for as many of you as have been baptized into Christ have put on Christ' (Gal., iii., 27), ' and thus he has made us kings and priests unto God his Father.'" -Apoc., i., 6. NEANDER, Denkwürdigkeiten, etc., vol. i., p. 179.

6

"Christ having satisfied the religious want which had, in general, produced the priesthood, and having, by his redemptive work, supplied the needed mediation between God and men, who felt themselves separated from God by sin, there was no longer a place for another intervention. When the apostles, in their epistles, apply to the new religious constitution the Jewish idea of a priesthood, of sacerdotal worship, of sacrifices, they design to show that Christ, having realized forever that which was the object of the priesthood and the sacrifices of the Old Testament, the reconciliation of man with God, all those who receive him by faith, enter into the same relation to God, without need of any other mediation. Consecrated to God, and sanctified by communion with Christ, they are all called to offer their entire life as a spiritual sacrifice acceptable to God; all their activity is a true sacerdotal, spiritual worship; Christians are a holy nation, a people of priests.-Rom., xii., 1; 1 Peter, ii., 9. This idea of a priesthood belonging to all Christians, and founded upon the consciousness of redemption, is sometimes expressed and developed, sometimes implied in the attributes, images, and comparisons which are applied to the Christian life.”—Neander, Geschichte der Apostel, etc., translated from the German by F. Fontanès, pastor, Nismes, 1836, vol. i., p. 108, 109.

NOTE E, page 47.

Of the Universal Priesthood of the Christian Church.

"CHRISTIANITY allows no place to a tribe of priests ordained to di rect other men, as under religious pupilage, having exclusive charge to supply men's needs in respect to God and divine things. While the Gospel removes whatever separates men from God, it also calls men to fellowship with God through Christ; it takes away, moreover, every barrier which separates men from one another in respect to their highest interests. All have the same High-priest and Mediator, through whom all, as reconciled and united to God, have themselves become a sacerdotal and spiritual race; the same King, the same celestial Master and Teacher, through whom all have become wise unto God; the same faith, the same hope, the same spirit, by whom all are animated; the same oracle in the heart of all-the voice of the Spirit proceeding from the Father-all citizens of the same celestial kingdom. There were here neither laics nor ecclesiastics; but all, so far as they were Christians, were, in their interior life and state, dead to whatever there was in the world that was contrary to God, and were animated by the Spirit of God. Who might arrogate to himself, what an inspired apostle durst not, to domineer over the faith of Christians? The office of teaching was not exclusively conferred on one man, or many; but every believer who might feel himself called, might speak a word in the assembled Church for the common edification."-NEANDER, Allgemeine Geschichte der christlichen Religion und Kirche, tome i., p. 177.

NOTE F, page 57.

On the Dignity of the Ministry.

"MOREOVER, if we weigh things in a just balance, we shall find that there is no king, by whatever pomp he may be surrounded, who, as a king, is not below the dignity, I do not say of a bishop, but even of a village curate (vicani pastoris), regarded as a pastor. If I seem

to utter a paradox, I can establish the truth of what I say. In order to this, let us but compare the functions and object of a pastor with those of a king. To what do princes give their concern? Is it not by the vigor of the laws to repress the wicked, and to preserve the upright in peace? That is, to keep the persons and the goods of the citizens of the state in safety. But how much more excellent is the object of the evangelical pastor, who seeks to establish the sweetest tranquillity in the souls of individuals by quieting and taming the iusts of the world? A king labors to the end that the state may live in peace with its neighbors; it is the endeavor of the priest that every one may be at peace with God, may have peace within, and that no one may design the injury of another.

"The prince's object is to protect the house, the field, the cattle of individuals against the encroachment of thieves. See how vile is the object of these royal functions. And what is the occupation of the priest? To protect the goods of the souls which are confided to him, their faith, their charity, their temperance, their chastity, against the violence of the devil; goods which make those happy who possess them, and the loss of which plunges them into misery. .What is it that we may receive from the liberality of the prince? Revenues, appointments, titles of honor: fleeting goods-sports of fortune. But what may we hope to receive from the hands of the priest? He administers heavenly grace by the efficacious sacraments of the Church. By baptism he makes children of hell to become heirs of the kingdom of heaven; by the holy unction he gives the soul power to resist the assaults of devils; by the holy Eucharist he unites men with one another, and men with God, in order to form them into one whole; by the sacrament of penance he gives life to the dead, and of slaves he makes freemen; finally, from the breast of the Scriptures he draws daily the sustenance of saving truth, which nourishes and strengthens souls. The priest presents that spiritual beverage which truly rejoices the heart; he presents the remedy which can heal the mortal maladies of the soul, the effectual antidote of the dreadful poison of the old serpent. In a word, whatever falls under the control of the prince is earth y and

fleeting; but that which engages the pastor's care is divine, celestial, eternal. Consequently, as great as is the difference between heaven and earth, between the body and the soul, between temporal and eternal goods, so great is the difference between the functions of a prince and the charge of a priest."-ERASMUS, Ecclesiastes, lib. i., traduction de Roques, dans le Pasteur Evangélique, p. 190, 191.

NOTE G, p. 116.
Of Prayer.

Prayer of Bacon.-"This invocation, the Christian simplicity of which is very touching in so great a man, afterward became," says M. Chateaubriand, "his habitual prayer when he addressed himself to study."

The Student's Prayer.—" To God the Father, God the Word, God the Spirit, we pour forth most humble and hearty supplications; that he, remembering the calamities of mankind, and the pilgrimage of this our life, in which we wear out days few and evil, would please to open to us new refreshments out of the fountains of his goodness, for the alleviating of our miseries. This, also, we humbly and earnestly beg, that human things may not prejudice such as are divine; neither that, from the unlocking of the gates of sense, and the kindling of a greater natural light, any thing of incredulity or intellectual night may arise in our mind toward divine mysteries. But rather that, by our mind thoroughly cleansed and purged from fancy and vanities, and yet subject and perfectly given up to the divine oracles, there may be given up unto faith the things that are faith's. Amen."

The prayer of Bacon, which we here give, is somewhat remarkably varied in the preface of his Novum Organum: It there terminates in these words: "And, lastly, that, being freed from the poison of knowledge infused into it by the serpent, and with which the human soul is swollen and puffed up, we may neither be too profoundly nor immoderately wise, but worship truth in charity."-DE VAʊIELLES, Histoire de Bo, tome i., p. 107.