Some call this sacerdotalism, and are afraid to allow that the sacraments have any influence or use, except as a testimony from us to God. Romanism has driven us to the opposite extreme in our ideas of sacraments. We do not vibrate back again too far toward Romanism, if now we conclude that God employs his sacraments, properly received by us, as seals from him of love and promises. Many Christians derive less comfort and help from the Lord's Supper than they may, because they regard it as profitable only so far as they can offer it to God with vivid feelings on their part; and, when their frames are not as they desire, they conclude that the ordinance is unprofitable. But let us also consider who appointed this ordinance. It is the appointment of Christ, not ours; and at his table we are his guests, not he ours. The Saviour is well represented as saying to us, "Thou canst not entertain a king! Unworthy thou of such a guest; But I my own provision bring, To make thy soul a heavenly feast." There is a divine side to sacraments, as there is a divine side in conversion. While we are active in regeneration, there is a work of God wrought in us, distinct from our faith and repentance, yet inseparable from it. So, while sacraments are vows on our part to God, they are, primarily, gifts, pledges, seals, on his part to us. Therefore, when one says, "I can bring up my children, I can be a Christian, without the use of sacraments," it is a proper reply, "But can God do his part toward your children, and toward you, without them?" For, not only is prayer "the offering up of our desires to God for things agreeable to his will," but there is the additional truth, which is well expressed in those lines of a hymn: "Prayer is appointed to convey The blessings God designs to give." So with sacraments; they convey gifts from God, not primarily gifts from us to God. He, then, who declines to have his children baptized, on the ground that it is useless, may, in so doing, interrupt the communication of a divinely-appointed medium between God and his child. For he need not be told that the faith of parents brought blessings from the Saviour, when on earth, to their children, nor be reminded that the benefits of circumcision were bestowed on the ground of the parental relation to God. One further illustration occurs to me of the power which resides in the sacraments themselves, in distinction from their being a testimony from us to God. Let me call to your remembrance notices which you sometimes see, of young people going, in a frolic, before a clergyman or justice of the peace, to be married, when they intended nothing but sport, and found, afterward, that they had brought themselves into difficulty, and were legally held to be married.