The new birth of the soul by the SPIRIT, (except as in baptism,) the fruits of the SPIRIT in holiness, the comfort of the SPIRIT, the witness of the SPIRIT, the seal, the earnest, the fellowship, the indwelling, the anointing of the HOLY SPIRIT,—His work as a SPIRIT of wisdom and revelation in the knowledge of CHRIST, and the deep things of GOD,—a SPIRIT of intercession, a SPIRIT of adoption, a SPIRIT of glory, and all other subjects of Christian experience, are to be said little about,—while it is the very _fear_ of others that they should grieve and dishonour this glorious Person in the ever-blessed Trinity by not fully declaring them. They are deeply impressed by the fact that His work is equally essential to their salvation with that of JESUS Himself, and full of consolation and delight. And some perhaps may be the more intent upon preaching all that ever appertains to Him from a spirit of holy jealousy, knowing that it is a subject in which so many of us halt. And what is their substitute? Mere morality with some: devotions, fastings, and almsgiving, with our brethren who are more in earnest; all busy in suspending fruits upon the evil tree, to make it good; instead of “first looking to the SPIRIT of GOD to make the tree good, that his fruit may be good also.” {18} _e_. The _sacraments_ are a subject in which the difference and the controversy exhibit remarkably strong characteristics. Our Anglo-catholics, it is evident, use the very term _sacrament_ as if the _spiritual grace signified_ thereby constituted the substantial meaning of the term: but our twenty-ninth Article shows at once that our Reformers applied it to the _outward sign_; “The _sign_ OR _sacrament_ of so great a thing:” and they there apply the term to the bread and wine, in _contra-distinction_ to the body and blood of CHRIST. In the twenty-fifth Article the sense is carried out, and the term is applied to the _ceremony_, still having reference to that, which is ordained of God indeed, but perceived by the outward senses. And these are essential matters: for there is no sacrament, by the same article, where there is no visible _sign_ or _ceremony ordained_ of GOD. _Baptism_ is called a _sign_ of regeneration, whereby they that receive it rightly are, as by a significant process or instrument, not regenerated, but visibly “grafted into the church,” as already regenerated; {19} and “have the promises of forgiveness and adoption,” not then first brought home to their souls, but “visibly signed and sealed” to them;—“faith,” not first imparted, but “stirred up”—and “grace,” not first given, but “increased, by virtue of prayer to GOD.”