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■§[IKai§ ©[F ©IDTLQalES 
 
 OR, 
 
 TflEOlOGICAl ESSiyS 
 
 ON VARIOUS SUBJECTS CON^TX'TED WITH 
 CHRISTIAN DOCTRINE AND PRACTICE, 
 
 BV TIJE KKV. \V. T. WISIIAKT 
 
 " Thrhnn- romdh mid now i^, whn tlu tnie Wvri/iipnr: 
 s/tall worsJu'jj the F<(f/ur in spirit and in truth r 
 
 John iv, '-i:? 
 
 -00- 
 
 ST. JOHN, N. B. 
 
 PiKLisHKi) liY V. 11. Nelson ; 
 
 Sold by A. (5c W. Mackinlav, Halifax, N. >: 
 
 1&40, 
 
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fC ^! ^ i 
 
 i/)t 
 
 18 6 3 6 5 
 
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 ■ft' 
 
 J'lil, .-k'.'lrlir- i!i;il arc Id rlitt'l' llilo tilt l'. •lloW llli£ \ <>- 
 
 !iimf, w il! coiit'iin st'iifinioiits (]itr«'rc:it IVoin tliost- which 
 'he Aiith'ir \\:\s hrhi and C'\[tr(>ss(Ml in former in>tanct'<. — 
 'I'd tho^f critic.- who cimsich'r that a tiiati >houl(i iic\cr 
 c!iuiiirc ati oj>iiji<n, tiiis will apix^rir an nnpanlonahic oi- 
 iciicc. To those who hclifvc it to he t!ic (hity f>l'thc Chris- 
 wan to proceed torward, it innv perhni» socmii an eviden(^' 
 
 »1" candour and intidlertnal i>ro2Tess 
 
 W. 'I' WISIfAKi" 
 
 Sf. J.'htL \ B , Sfpfnnhrr, I** 10. 
 
n 
 
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lil 
 
 THEOLOGICAL SKETCHES. 
 
 • The liniir cnnipili and now k. when the irii^ worshippers shaii wor- 
 ship ihe I'nii -r in Spirit and in 'I'rulh ■, lor the Father seekeii such to 
 worship hitn" — Jolin iv. 2.3. 
 
 " Bill now. alter tiiat ye have known God, or rather are known of (ii)(> 
 how mm ye nj^aiii lo ih« wenk aim l)PgS'"''y clpii>Piit"»i whereuuio \e de- 
 sire agmn lo he in bondaije ? Ye (.bserve days, and months, and time.*, 
 and year.s." — Gal. v. 'J— l(L 
 
 " And ynu, beinp dead in your sins nnd the uncircunicision of your 
 flesh, hath he quickpntd tooeiher with hiui, having lorgiven you all irei- 
 f)as?PK ; bloitiiiij out die hand writing of ordinances that w.is against us. 
 whicii was coiiirrtry lo us, atnl took it out of the way, nailing it lo l.n 
 cross ; and having spoiled principnline* nnd powers, he made a siiew ot' 
 llie.n opcii'y, iriumiihing over ihein in it. I^fl i.o man therpfore, ju''ge 
 you in meat, or in drink, or in respecl (»f an holy-day. or oi ilie new mt on. 
 or of ilip >*<rtlibaif) davs, whicli nre a shadow of things to come ; but ll.e 
 ;)ody ?■? of Clii.ii.''— Ci.los. ii. 13—17. 
 
 CHAPTER I. 
 
 PRELI7II\ARY. 
 
 •• Speak unto the Childnn of hrnci, that thry ffo for- 
 irar(/." — Kxou. xiv. — 1.3. 
 
 Tnr, circlo of Doctrine ha.s not varied much in thf-'.-^e 
 iast three centuries. It continues suh.stuntially, what Cal- 
 vin and the Relbrnicrs made it. This is a fact wliich the 
 ()rthodo.\ so tar fVom denying:, regard as matter of praise. 
 It was a rapid stride wliicli conducted men from tlie Mum- 
 meries of tlie ohl Faith, to the severe, yet elegant realities 
 of Caivin's Institutes. It would seem that such thrnas 
 cannot hapj)en often. After so rapid a movement, society 
 appears to require to take breath for three hundred years. 
 So good and great a deed has been done, that it considers 
 thut a very tolerable time may be devoted to sincrincT its 
 
 -g ^ r> 
 
(> 
 
 M: 
 
 j)rai»<* III 111!.- \\;iv it liii|.'j)('ii> tliiii iiicii. <<> i",ir troni <!i.-- 
 lUiiiiiir that their system «>t" opinion.^ is idciitiral with what 
 it has hiiii: hccii, t'ltid in this ilu't an arjiuiiicut the more 
 'or tli<' s(iiiii(hi('ss aiul rxc.olh'iicc nt" their crcd. We <h) 
 lint (litl'tT tVoiii them licrc In tin tr/io/i rrtiiif. A L^rcat 
 liiovciucni (h'scrvc^ to ho viowcd on all sidc^. A sy>triM 
 at once lar^jc and syininotrical, calls I'or a close and i!ni)ar- 
 tial analysis. 'I'liat \\hi(!h has scoined to uork wcil I'nr a 
 length ortinic. demands of us that \ve should j)ause, belore 
 we attempt to alter its form, Tlio nu-n and the doinirs ol 
 the vSixtoenth (,'entury, could not Iia\e hern understood 
 without a lonix JukI deep studv oi" their |»eculiarities, jjui 
 the real ([uestion with us is. nnist this last tor ever I All 
 n\v\\ are anrreed, that VV'ii,i.i.\m Sn aksi'laim: possessed n 
 mind, to which the history of the world pre-ents iiothiuL' 
 superior. Mut all men will }wt, (fo in with the idea of those 
 (ierjuau enthusiasts, who tell us that there are deep al)<tracl 
 reasons why a mind ot"similar <^rrasj) should never aixain ap- 
 |)ear. The historical statemei\t is j->Iain : the phiIos()j)hicai 
 «'.onciusion is nuich more than douhlful. In concedinir as 
 much to the L,n'eai Theologians of the 8ixteent.h Century. 
 
 we surely concede enoufrii 
 
 e(l( 
 
 Tl 
 
 le adunssioii is made. 
 
 tliat 
 
 mankind have beheld nothino- o-reater in their d«M>artment 
 oi'mind. The conclusion is disallowe<I tiiat therefore w( 
 .'ire to nresumo that nothinn- similar or analofrous can ever 
 shew itself, and that men are houjid for ever to stand (jaz- 
 ing on the monuments wiiich thes(^ have reared, instead of 
 bestirrincr themselves to accomplish like laudable objects. 
 The wx^rid decidedly sets too high a value upon passive 
 
 won 
 
 de; 
 
 The Bible would leid u- to consider, that tl 
 
 le 
 
 man who does, is more estimable than the man who speak? 
 
 H 
 
 umati philosopiiy, or perhaps rather liumau j)ractice. 
 
 would seem to say that the reverse miist be true. To stand 
 and look back upon the Reformation — to exaggerate it- 
 
 iri'.e 
 
 sjcrnl 
 
 ciiIjI 
 
 buill 
 
 iS 01 
 Ph.. 
 pistJ 
 earn 
 
 -»ifi.?- 
 
■oin <ii>- 
 
 ith uliiit 
 
 lie inori- 
 
 \V.' (!<- 
 
 A irrciit 
 
 \ s\>triii 
 hi iiiipnr- 
 cll tor ii 
 (\ Ix-forc 
 
 (l«.iiiL^-^ <'^ 
 idcrslood 
 ics. Jjiit 
 or ? All 
 
 ; imthiiijl 
 ;i of tho^e 
 J) ab^tracl 
 ncraiii ap- 
 losopliiciil 
 
 icpdini^ ii^ 
 1 (/(Mitury. 
 lado, that 
 opnrtnient 
 Toforc WL 
 s can ever 
 stand iiaz- 
 , instead of 
 )lo t)biects. 
 on ])as;^ive 
 r, that tiic 
 vlu) speaks. 
 1 practice. 
 To stand 
 
 ronU— tr, scrK'U ii.~ evil, iiiid to i4ive tnrtli ili»' sentnuciit. 
 :iiaf ii<i -UMiIar era can evi-r Ite expicied, — sm<*J) . r( tlx 
 'Vniptojns i'V wliic' it is held tliat a man evnices luinM'iV a 
 true uiterpreter oi'the past — a worthy partisan <•! tlie Pr- - 
 K'stant Faitli. Trii-d hy tlii^ standard t»t" tlit- |{iii!e. Siich 
 syiii|)tonis wear an ecpiivocal aspect. IT tlu y .ndicate a 
 j)ions or poetical c.a>t i.f mind, they iiuiicate r;No .i cli'u- 
 ;;ct( r. that is nnalde to take the ^hapo of action. .t>;<iLnn»f 
 Irom the canons of inspiration, that man e\liih!t< ilif wr- 
 thiest sympathy with what is o-ood ami ij-reat :n tl:<' pa>!. 
 who st!idies its features in such a iu:unier, ::s to < iidow 
 them with new vitality, l»y the luliy and dev<»ted (lee('s 
 which a ifonuine Inve of virtue lias |ironipted hiru to p( i* 
 i'lrm, het<>re the nu-n of his own day. it seerrx hr.rd i''- 
 pronounce when men will fairly escape from this >tr()nji; 
 fascination. 'IMio tokens of a healthier stato (A leelinii. 
 are faint and tew. The main current sets hackward. Si*- 
 ciety, with a loud and solenni voice, enjoius lier nuinher- 
 if thev would attain to just and (h.'cp views (•fGodline^s, to 
 revert to the luen and events oi* the Sixteenth (.'enf.ry — 
 I'liis IS not precisely that lesson which Scripture would 
 rt-ad us, when it invites ns to *' stand in the way--, and -(-e 
 and ask for tlie old paths." // would seek to -et !i< upiMj 
 a better track. Jt would refer us to the fount ai;i Im-.k: — 
 // would teach us to cony fr^-iMi \}v' ori(rinal. // w.tuid 
 ijive ns to lieiicve, that li" there have been deeds oi much 
 si£nificance m any past era, we -hall he-t come at the id- 
 cuUy hy which to emulate them, liv drinking deep at th:ii 
 ■source, from which their doers derived tlieir vigour. 'l\) 
 bmld monuments to tlie departed v»ort}ii<^^ of the T'liurch, 
 !s on the authority of Je^us, one -ymptom l-y wIik h tlie 
 Pharisee may bo known, To -vaik i:i tlie footsteps ef the 
 just, aiul to prove aloncrthe tencr cf a noiseless, yet iKtatJc 
 career, that their spirit is not extinct, ."s a destiny whicii 
 
ft'w arc uilliii;jf to fiillil, 1)mI wliicli proclaims' loudly, in 
 rcir.ird to him who lulfils it, that lie has hecii with Josu-i, 
 and til irood purpose. Thf iiudinntiou to craze rathor than 
 to act, has produced this eHect amoiiir others, Theolotjy 
 no loiiirjT occu|)ies tiie centre. It is not tiie pivot on 
 vliich the evolutions of society are performed. It was .-?o 
 niitil the Reformation. ft continue<l to Wi so (hiring a 
 <'.iMitnr\ after that event. Annalists are aware of the cir- 
 rumstance ; hut the true reason of it has escaped their no 
 tice. 'I'hey hiive ascribed it to tlu^ art of J'rintinfr. In 
 ohservinij on the fact, that this art has put tlu^ materials 
 of knowledge within the reach of a larger numher, they 
 consider that tliey assiirn a ciuise why 'l'iie<»loi;y no longer 
 reii^ns, with its ancient paramount inlluence. At the most, 
 this is hut a part of the problem. The major portion of 
 the (litliculty must fmd its solution elsewhere. The main 
 reason is, Theoloiry has not i)een ixwv to itself Men have 
 allowed thom.selves to be too nnich paralysed by the deeds 
 of a former era. They have lai)sed ^radnally into the con- 
 dition of tame worshippers of what after all is only human 
 They Irive induljred in wonder so long, that they have di- 
 vested tiiemselves of the power of action. They have moved 
 so K>ng within a nriven pale, that it has become to them a 
 Hiagic circle. They are positively unconscious of the fact, 
 that it would be competent for them to go beyond the cir- 
 cle, without being guilty of treason against the Most High. 
 They have looked so long into the eyes of tiu^ Reformers, 
 that a fascination has come over them, so strong as to defy 
 every iutluence tiiat would seek to remove it. 
 
 And then this privileged system has beiMi allowed to in- 
 terweave itself with al! institutions, political and social. — 
 It has the ominous prestige of antiquity, — it has all the 
 petty influences of ordinary life to support it. It appeals 
 to the fnie sentiments which the romantic associate with 
 
 SWIJ 
 
 Sn 
 as C( 
 the 
 havf^ 
 rene 
 sing 
 T 
 ofl; 
 fron 
 

 
 iiidly, III 
 th Jesus, 
 itljor tl\.m 
 rhooloi^y 
 pivot OH 
 It w.is .^o 
 (liiriiii; a 
 if the cir- 
 Itlioir no- 
 itincf. lu 
 materials 
 iber, tliey 
 no longer 
 t the most, 
 portion ol 
 The main 
 Men have 
 • the (lee(i> 
 to the con- 
 iily liuman 
 ey have di- 
 have moved 
 J to them a 
 of the fact, 
 )nd the cir- 
 Most High. 
 Reforniers, 
 g as to defy 
 
 lowed to in- 
 nd social. — 
 . has all the 
 It appeals 
 ;sociate with 
 
 events lon^r gone l)y. It appeals to oniotion.s stronger and 
 much more widely ditVused, to the lust of the flesh, to the 
 lu>t of the eye, to all that is politic, conmiercial, carnal, 
 and connnon place, in our falhu nature. So then, The- 
 olorry has ceased to he tht* arhiter of hunnm life, not merely 
 because the competition has been brisk, but because it 
 has become absolutely and intrinsically weak ; because it 
 has cea.'^ed to grow ; becau.se it has connected itself with 
 that which has been, ratiier than with that which is ; be- 
 cause it has forsaken the stream of living waters, and year 
 after year has persisted in being the cojiy of a copy, — here 
 is the true reason why its right hand has forgot its cunning. 
 Vet there are circum>tances which might induce it to 
 doubt the wisdom of the course which it has pursued. Tiie 
 tendency to false and pernicious opinions in regard to 
 Scri])ture, which has characterised the two la.st centuries, 
 might invite inquiry. 'I'he rise and progress of avowed 
 scepticism within tin; same j)erio(l, might well demand a 
 search into the reasons. The indefmite tendency to pro- 
 tes.-i without believinjj which marks and has marked a larcje 
 section of society, might fairly induce the leaders of opinion 
 to inquire, how it is that things have becoiue thus poj)u- 
 iarized, why it is that matters which men once held to 
 l)e pearls, are now so generally trodden under toot of 
 swine. The freshness and vigour that Literature and 
 Science have displayed, along each successive generation, 
 as contrasted with the sterile and monotonous character of 
 the Theology of these times, is another event that might 
 have led men to ponder. Why arc things confessedly ter- 
 rene, thus instinct with life, why are other matters profes- 
 sing to be divine, thus maudlin, thus rickety, thus inane? 
 The matter has been presented in a very distinct form 
 of late years. These views have received confirmation 
 from quarters in which we may place much reliance, 
 
10 
 
 i\^ 
 
 l\ 
 
 I I 
 
 Tliosc opinions liavc been reinforced i)y writers, who iiavr 
 looked at, llie qneslion, not tVoni ihc side ot" polenno, bui 
 ».f calm liistory and statistics. It is on this account that 
 we liold tlu'ir -entiments to be of peculiar wei^jht. 'i'hey 
 have sj)read out hefori^ us the scene that occurred during; 
 the first fifty years alt(M- tlie reformation was announced. 
 They lr<\e sliowii us that the features of this epocli, were 
 strong and rapid rnoveincnt. 'I'hey liave exhibited the 
 work as spreadino; with velocity in every direction from 
 the centre, from which it took its rise, ll moves South- 
 ward, into Italy and S])ain. It advances Eastward, into 
 llunirarv. Poland and the bor«lers of Russia. It visits the 
 Northern reirions of Europe. It moves with similar ra})i- 
 «lity in the direction of tlie West. Then its iorce seems 
 vxhausted. The eneriry which once propelled it onward, 
 appears to liave died out. A new tendency disc()vers it- 
 self. It wavers, it b(\(Tins to rec(ui(>, it comes back (i})on 
 its centre ; and tliis it does in so perceptiblt^ a maimer, 
 that the observer is almost as much struck by the swift- 
 ness of the retreat, as he was before by the suddenness of 
 the advance. Those who have sketched this historical 
 outline of events, have likewise ventured to speculate on 
 their reasons. U'hey h.ive put the (juesrion — is there no 
 cause for this remarkable procession of iniiiL's / And is 
 iiut the solution to be found say they, in the circiimstanco 
 that the work was more limit(!d in its character, than \\v 
 are apt to consider it, that its force lay principally around 
 its original centre, tliat there \\ ere not found men in otiier 
 directions of sufficient stamina to become new centres 'ji 
 movement, and that the work collapsed or retreated, not 
 because of some strange mysterious disj)eitsation that could 
 not liave been averted, ar.d that cannot now i)e explained 
 but because of the very intelligible fact, that Luther, Zu- 
 jngle, Calvin and Knox, were possessed cf given, and 
 
 ^it* 
 
 ;d)« 
 
 tli(^ 
 
 pe 
 
 dir' 
 
 It 
 
 liav 
 
 hec 
 
 |)r(' 
 
 lity 
 
 the 
 
 a. re 
 
 u jii 
 
 taiK 
 
 lar: 
 
 ahvi 
 
 h.-i' 
 
11 
 
 who l\avo 
 
 xmnt tiiat 
 lit. Tliey 
 vd (luring 
 unoiiMv'od. 
 )(>ch, woro 
 lihitcil tlir 
 (!tion from 
 )ves Suutli- 
 tward, into 
 It visits llio 
 iinilar ra])i- 
 toico seems 
 I it onward, 
 llscovers it- 
 ? back upon 
 (^ a manner, 
 [»v the swil't- 
 iddenness oi 
 is hit^torica) 
 speculate o!J 
 —IS there no 
 12S / And IS 
 ^irciinistanco 
 tor, than we 
 pally around 
 men \n oilier 
 'W centres oi 
 eireated, not 
 ion tliat could 
 )e explained 
 , Lullier, Zu- 
 
 ^^ 
 
 f given, am 
 
 Tioi di" ///nV A /t/V^ powers, tiiat tlieir successors-were nmcli 
 interior to them. ;Mid tliat an era sj)ruii^ up consisting of 
 UKMi. iiKire capab.e ot' admiriiirr what had \\rru; thaii oi" 
 r.»mmuiiicatiiii,' a ih'w imj)etus to events, 'J'lie conclu- 
 sion-; Vthich such writers have anrd from tin; })a(:e ol 
 justorv, mav \h' as surelv <lerived from ;in abstract view oi 
 lilt' r-uhject. Wiiat they report to us us the result of look- 
 iiiL"; outward upon events, mav be attained to i»v lookincr 
 inward uj)on doctrines. Philoso[)hy a})art from ohserva- 
 tion, would as><ure us, that such results must (/row out oi 
 the necessity of tiiinii-s, — lu') science, whether it be moral 
 '■r material, whether i^ relate to mind or to matter, can 
 loiiiT flourish witliout an occasional reversion to jn'incij)i(; 
 and nature. Il" there b<^ no such occurrence, practice- 
 soon outruns theory, and men iind lliemselves reduced to 
 one. of two courses- — either they rotatff round a limited 
 minibrr of truths, or wearird of this mak'^ tancy the expo- 
 sitor of science, and invent cond)inati<His tliat are o-rotesque, 
 ahsurd, and pernicious. It has been the fate of several oi' 
 tlu^ arts to remain in this condition durincr cousiderahle 
 periods: and the lonirer the career tliev iiave run in such 
 <Hr<'Ctions, the more sterile has been their estate ai the hist. 
 it is also matter of oh.servation, that in projiortion as they 
 have continued in this decliniriL^ state, in like deirrce lias 
 heen the unwillinirness siiewn, to break in upon the louii 
 prescn))tioii of lolly and weakness. It comes to he fata- 
 lity at the last. .Superstitious feelinos put shackles upon 
 the mind, and men estimate the )>reiudice< to which they 
 ;ire cliuiiiuir, by the anu)nnt of years or centuries tlircdiifb 
 which they have lasted. They tak(^ the s(piares of the dis- 
 tances, and conorratulate themselves that the amount is so 
 larsre. On the other hand, each movement in advrnco i- 
 always to lie measured from the uiMinent that some one 
 lias vemured to question the ri^lit oftlie j)ast to rfictate i<* 
 
% 
 
 12 
 
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 the present. Some voice biddinjr men to consider tlie pit 
 out of which they were digged, and the hole of the rock 
 wlience they were hewn, has always been the event that 
 has usliered in a new and better era. If the trumpet is 
 sounded distinctly and at the riirht tinie, opinion receives 
 the shock that sends it onward. Men then begin to learn 
 again, that the true interpretation of looking for tiie old 
 paths, consists not in recurring to dogmas which have be- 
 come obsolete in the using, but in ascending anew to the 
 principles of eternal truth, and from them taking a fresh 
 departure. If this invitation is well proclaimed, and duly 
 carried forth into practice, a reform sjirings up in the hour 
 in which it is given. Authority is discarded for a time. 
 Old edifices are pulled down, Stuml)ling blocks are re- 
 moved. Nature or Revelation, are once more studied in 
 their own light. An infusion of new principles is poured 
 into the cistern of human knowledge. A certain amount 
 of false doctrine and practice is laid aside ; fierce conflicts 
 of mind take place ; the activity becomes even more re- 
 markable than the previous lethargy, and the era is me- 
 morable in the exact ^iroportion of the time it has endured, 
 the decree of intellect it has enffaijed, andtiie number and 
 quality of the new speculations with which it has enriched 
 itself. The best days of each science and art, date from 
 such points. In the order of things, they can happen only 
 from time to time. The call of necessity nmst be loudly 
 and repeatedly uttered, before Hiey can occur, i'liey ar- 
 rive at the best season when they lia))j)en, I.Ht,ii»- nn'ii have 
 had opportunity to repeat tlmmselves nu^rc '.\,u\i '^'lough — 
 before they have had time to revolve rou .i t-xj'd tjoints; 
 until energy is quite extinct. The descrii)ii n which the 
 Bible gives us of itself, will bear us out in tlie assertion, 
 that it is the roll of a book which is intendcu to be gra- 
 rfiually drawn out. The actual progress of .society, cor'-es- 
 
 Til 
 
 Htt 
 
 con 
 
 fig 
 
 ent 
 
 W01 
 
 rem 
 
 ed 
 
 at u 
 
 *ho 
 
 fhnl 
 
 -')n( 
 
 exp 
 
 has 
 
 SU( 
 
 bri| 
 wei 
 
l:J 
 
 ;r tiu' pit 
 the rock 
 vent tli'dt 
 ruinpet is 
 1 receives 
 1 to learii 
 r the old 
 have bc- 
 lew to the 
 icr u fresh 
 , and duly 
 n the hour 
 or a time, 
 ^ks are re- 
 studied in 
 s is poured 
 I in amount 
 ce conflicts 
 
 I more re- 
 era is rne- 
 
 as endured, 
 lumber and 
 as enriched 
 , date from 
 liaj)pen only 
 St be loudly 
 , 'I'tiey ar- 
 re nu';i have 
 
 II euou.^rh — 
 X!'d rj.'ints; 
 n v. hich the 
 '.e assertion, 
 d to be gra- 
 ^ietv, cor'-f^s- 
 
 ponds with the image. Men have been rolling it out from 
 the first. The Bible, in its philosophy and in its letter, 
 Would also apprise us, that it is in the order of Providence 
 that there should be resi.stance to this process. In one of 
 those vistas, along which we are allowed to see the pro- 
 cedures of the spiritual world, Jo.shua the High Priest is 
 presented to the notice, and Satan standing at his right 
 hnnd to resist him. In other portions of the landscape, 
 Michael and his angels are seen to fiorht with the devil and 
 his angels. This is not an occasional event, but a fixed 
 law. If not the very order of the day, it is certainly one 
 of the most frequent of the episodes. It is this element 
 that we have been attempting to subject to scrutiny. The 
 struggles of opinion that began with the conunencement 
 of the Sixteenth Century, and la.sted down to the death of 
 Oliver Cromwell, may soberly be regarded as one of those 
 hot conflicts between the powers of light and darkness. — 
 Tiie question at issue was, shall the roll be unfolded a 
 little more? It was carried in the affirmative. What we 
 :t)m])lain of is, that men have been employed ever since in 
 lighting the battle over .again. Thus while they have been 
 engaged in looking back at the beast, glorying in the 
 wound which they consider it to have received, they have 
 remained positively insensible to the very next fact record- 
 ed in the chronicles of the Kingdom of Light. Have they 
 at all borne in mind the prediction that the deadly wound 
 should be healed ? Have they in any degree remembered 
 that an image of the beast was to arise out of the earth, 
 and that this personage too, was to perform great and evil 
 exploits ? Whilst they have stared, or triumphed, or slept, 
 has not the enemy improved their very rejoicing in the past 
 successes of the truth, so as to elude their notice, and 
 bring about the very catavSirophe, of whose advent they 
 were so clearly warned ? When they were feasting their 
 
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 HI 
 
 il; 
 
 14 
 
 J'yes with the wnihiujs of one nionsier, thev have per* 
 iiiitte<i tli«'insclve.s to he enwrapped in tlie mortal fuid-^ ut 
 ilie other reptile, whossc coming they were told to expect. 
 In all the long chequered history of man's follie< and 
 criiner^, there; exists no stronger example of the insanity 
 bred by false religion. Whilst they have been thinkinii; 
 tiieir wonder holiness ; whilst they have believed that to 
 panegyrize \irtue was to be virtuous, the book of fate in- 
 terprets to us their doings. It gives us to understand that 
 their conduct has been hypocrisy ; for it allows us to set; 
 tlicni like natural brute beasts, made to be taken and slain 
 — cauiiht in the snare which they were enjoined to avoid 
 Had they been following on to know tjie liord, this couh! 
 not have befallen them. What we contend for is, that the 
 time must c >me for something better. The roll nnist be 
 drawn out c'gain. There is positive need that we should 
 .'^ee farther into its folds. Ilverything around proclaims 
 the crying necessity. Tho age of mu'acles has ceased in 
 every sense of the term. If there be strength in any di- 
 rection, it dv)es not tiow from the well of Bethlehem. 
 
 If we survey the Church in its Alissionary capacity, we 
 derive no evidence of power from any (piarter. Sects are 
 transported from one troi)ic to another, and this is the 
 chief if not the only residt. The heathen are made ac- 
 (juainted with our language, our dogmas, our distinctions, 
 and our rancour. Even to charity it must seem doubtful 
 if tliey learn more than this ; for even charity must ques- 
 tion whether more than this is sent them. A fair and ac- 
 curate mind can descry in the eflorts that are making in 
 this department, little more than certain auxiliaries of war 
 and conimerce to widen the circle of British influence,—- 
 When any residt is obtained, we suspect it is nothing more 
 than this, that the civilized man imparts to the sayage 
 some portion of his energy and his vices. This is an ci- 
 
 i 
 
 fe\v il 
 the u 
 such 
 cial il 
 this i 
 own 
 to I) el 
 exhilj 
 Theii 
 remol 
 or th 
 ^veal 
 are i| 
 are <\ 
 the 
 r.iirnl 
 L'uin 
 
1;1 
 
 expect 
 lie? and 
 
 insanity 
 thiukins,^ 
 
 I tliat to 
 
 i' fate ill- 
 
 ami tliat. 
 us to see 
 anil slain 
 
 to avoid 
 
 liis could 
 ?. that the 
 must be 
 ive should 
 proclaims 
 
 ceased in 
 iu any di- 
 hcni. 
 pacity, we 
 
 Sects are 
 this is the 
 : made ac- 
 istinctions. 
 m doubt hd 
 iraist (^ues- 
 fair and ac- 
 
 mids-inij; in 
 aries of war 
 uliuencc— 
 Dthing more 
 
 the sayage 
 iiis is uii cf- 
 
 i^'Ct, but it IS not that whicii we profess to aun at. Cer* 
 ti^uilv it IS not that of which we Inive reason to be prouii 
 When tiie reports that inform us of the transactions of 
 these societies are stripped of those elements that are ob- 
 viously meloflramatic, we caiuiot see that the re^idue con- 
 tains nmchthat is decidedly from heaven. A clear-siirhted 
 man can scarcely allow iiimselt'to believe that good leaven 
 IS carried from one ccmntry. and produces its (piickeninu' 
 influence in another. The heathen are made aware of the 
 peculiar intonation of tlu^ church going bell. They leirn 
 in due time to understand the evolutions connected with 
 the Seventh Day. They are probably impres.-^ed with a 
 certain inthiencc j)rocee(ling out of our ceremonies, tie it 
 O'tXMl or bad. It is likely that they feel the impressions 
 that buihlings, nmsic, and. prie.st'y decorations, are wont 
 ti> convey. They ac(juire a slight knowledge of our lan- 
 guaire and customs. The more acute among them in some 
 tew instances, learn to apprehend our creed, our sects, and 
 the usual sentiments that are connected with these, — j)nints 
 such as these might render it a question of some commer- 
 cial mimient to a British factory, how much they considered 
 this infhuMice to be worth in the way of advancing theii 
 own ])roiects. It would hardly appear that they can l)eai 
 to be tried by a higlier standard. Yet on this field we see 
 exhibited soiuie of tlie most viijorous actings of the churches 
 Their most approved agents are often sent forth to these 
 remoter reirions. A fair portion of the ability, a large part 
 of the enthusiasm, flows into these channels ; if there is 
 weakness liere, it is the best that can be done. If men 
 are not quickened liere, there is reason to suspect that they 
 are (juickened nowhere. When we turn our attention to 
 the as})ect of things nearer to the centre, wc; cannot, m 
 r.iirness, entertain feelinir^ of a nature much more sari- 
 I'uine. There is nothing wiiicii denotes tiiat rehgiou 
 
10 
 
 ^ . 
 
 I: 
 
 i ' 
 
 •It' 
 
 exerts any thing more than a humanizing influence. On all 
 sides it enters into a calm mariogc dc raison witli the 
 world, and the contract is observed by both parties, appa- 
 rently to their mutual satisfaction. It cannot be said that 
 holiness is engendered, and it cannot be denied that much 
 decency is fostered. If in the higher walks of life, vital 
 godliness is hardly to be met with, me^i comfort them- 
 selves with the reflection that the avowed scepticism and 
 open profligacy which once distinguished these classes, 
 are as little to be found. Perhaps there has been no epoch 
 in the history of the Church in which there has been more 
 ill-placed contentment than ii: the present day. An angel 
 from heaven would probably fail to persuade many among 
 us, but that we are rich and increased with goods, and that 
 we have need of nothing. This is because the fusion of 
 church and world is so very complete. And yet those 
 symptoms from which the spirit of the times is to be divin- 
 ed would point to an opposite conclusion. The all preva- 
 lent temper of self-gratulation, that marks every sect, 
 would argue at least a lack of sincerity and depth. The 
 uncommon facility with which every class and profession 
 catches up the appearance of religion, would seem to say 
 that religion must have parted with its terrors, and the of- 
 fence of the cross must liave ceased. The arrreement that 
 prevails throughout all Protestant bodies to look for the 
 features of evil, not within themselves, but in the old house 
 of Popery, would point to one of two conclusions — either 
 that an unexampled amount of purity must belong to us, or 
 that our corruptions are so great as to de})rive us even of 
 the faculty of suspecting their presence. The mercantile 
 spirit, which in its worst forms pervades so considerable a 
 poiiion of the thinking classes, is another fact that should 
 give forth a distinct warning. The temper of the real Gos- 
 pel is most unlike to this. It inculcates that men should 
 
 <1S 
 
 draw 
 avoir 
 sive 
 
 ill 
 
17 
 
 . On all 
 tvitli the 
 s, appa- 
 saicl that 
 lat much 
 ite, vital 
 >rt them- 
 cism and 
 ; chisses, 
 no epoch 
 ecu more 
 An angel 
 ny among 
 , and that 
 fusion of 
 yet those 
 ) be div in- 
 all preva- 
 very sect, 
 pth. The 
 profession 
 eem to say 
 and the of- 
 ;ement that 
 Dok for the 
 e old house 
 3ns— either 
 ng to us, or 
 I us even of 
 ; mercantile 
 iisiderable a 
 that should 
 he real Gos- 
 men should 
 
 seek first tlio Kingdom of God and his rigiiteousness — that 
 they should look every one upon tlie things of another — 
 'fiat they should not make haste to he rich — that they 
 should deem it better to give than to receive — that th«\y 
 should walk by faith, and not by sight — that they should 
 ;vK)k not at the tilings that are seen, but at the tilings which 
 are unseen and eternnl. These points are not the high ab- 
 stractions, but the level })laces of Gospel ethics. Yet tiiey 
 are ni grimmest contrast to the practices of that part nf s<^- 
 ciety which professes to receive the truth. 
 
 Eager competition in every branch of business, gives rise 
 to exertions beyond the powers of the human I'rame. The 
 nu^st subtle and paltry devices are resorted to. Age imd 
 »Sex ;ire not spared. A pressure is laid uj)on females and 
 <:hi!(lren which exceeds anvtliinfj tliat they endure at those 
 stHL^es of the social system when men are barbarians. 'I'he 
 poor generally are oppressed with an amount (»f labour, 
 and a smaliness of compensation that render their condi- 
 tion worse than it w.'is in those }.»eriods to which we point, 
 as peculiarly dark and cruel. Means are employed to 
 draw attention, to outwit rivals to force business, or to 
 avoid just claims that indicate the presence and the exces- 
 sive spread of cunning rapacity and fraud, — (jualities quito 
 as much at variance with true religion, as those ruder vices 
 which have flourished at earlier periods of our progress. — 
 All this obtains in the very centre of gospel regions, nay, 
 tliese are the points at which it is the most prevailing. An 
 aspect of society, containing within it so large an amoun* 
 of real badness, and exhibiting itself on the very gromid 
 that is the most irrigated by that which calls itself Evange- 
 lical, is well fitted to give us pause, and to lead to reflections 
 such as these. Can our principles be real and profound, 
 can our practice be that which befits the truth when such 
 poisonous plants have so rank a growth within our very 
 
h 
 
 I 
 
 I Pi 
 
 18 
 
 o'lrdcns ? Would not a system of thinking and conduct, 
 that were really honourable to God, be attended with the 
 e(Tect of chasing away these birds of night, these creatures 
 ore\il omen? A circumstance that as much as any other 
 d'Miotes our doctrine to be spurious or weak, is the great 
 amount of extreme indigence. In the central places of 
 tho?e lands, which make it their boast that they possess the 
 tiuth in its purest forms, every seventh nian is u paui)er ; 
 a: id this happens just at the spots where the most enor- 
 mous wealth and luxury rear their tall and arrogant forms. 
 The two extremes meet. They dwell in closest neigh- 
 bDurhood. They inhabit the same cities and parishes. 
 *IM)ey are brought into contiguity even closer than this. 
 Tliey meet in the same factories and work-shops. The 
 master represents the one extreme, the artizan the other. 
 We do not say should such things be. We say, is there 
 iii tliis even a remote correspondence with the .spirit of the 
 liible— and what must be that mode of faith whieh looks 
 o'l, which sanctions, whicli tolerates, or which censures in 
 tliat soft strain, which virtually increases the disease ? 
 The prevalence of the vice of intemperance in Christian 
 lands, is a noted fact, and one that is often adverted to. It 
 ol)t'dins among all classes, and among the lower orders it 
 7^1 ay be said to be one of the most common features. It 
 tells a plain and lamentable tale of ignorance, of sensuali- 
 ty, of poverty, and of a wounded spirit. The doctrine 
 which suffers so large an amount of this vice to spring up 
 within its Heighbourhood, can scarcely be deep, pure, or 
 sincerely held. The spirit of discontent and faction which 
 vs so strong among the working classes, and which exists 
 in no small degree in the higher orders, may also be cited 
 as one of many tokens that indicates the absence of true 
 and undefiled religion. The rancour that breaks forth a- 
 iTiQng sects, and very generally amongst those which ap- 
 
 is \u 
 
 of tJ 
 
 the 
 
 C()nc( 
 
 ness 
 
 toms 
 
 of w 
 
 whic 
 
 sects, 
 
 resen 
 
 very 
 
 as a I 
 
 gion 
 
 toms. 
 
 ffy ar" 
 can 
 
 othed 
 
19 
 
 coiiduel, 
 1 with the 
 
 creatures 
 
 any other 
 i the great 
 
 places of 
 possess the 
 
 a pauper ; 
 nost enor- 
 ^ant form?. 
 isest iieigh- 
 (1 parislies. 
 
 than tliis. 
 lops. The 
 u the other, 
 ay, is there 
 spirit of the 
 vvhieh looks 
 
 censures in 
 lie disease 1 
 in Christian 
 ,erted to. It 
 vex orders it 
 features. It 
 , of sensuali- 
 'he doctrine 
 
 to spring up 
 eep, pure, or 
 faction which 
 i which exists 
 
 also be cited 
 ►sence of true 
 »reaks forth a- 
 ose which ap- 
 
 proximate the nearest, is a well known fact, is a hideous 
 feature, and is one that speaks as loudly as any thing oUi\ 
 of the dej)resscd character of our ordinary doctrine. The 
 feeling, little less than universal, which attaches sovereign 
 importance to external matters, to rites, ceremonies, and 
 festivals, tells surely of general poverty and weakness, in 
 regard to spiritual things. Certainly this would not he 
 the prevailing temper were there distinct centres from 
 which a deep piety projected its influence. But when the 
 main body of society is com letely enthralled by such feel- 
 ings, when their whole interest attaches to thiuijs obviously 
 caruJil, when they rally or separate, advance or retire, with 
 a strict regard to these points and to these alone, not only 
 is there poison at the extremities, but there must be poison 
 at the heart also. Apart from all other considerations, this 
 .'^tate of public feeling, wherein nuich interest is evinced 
 about visible reiiorion, and scarcely any about that which 
 is unseen, wouUl appear to mark tlie outline of the image 
 of the beast. The church was in a parallel position when 
 the beast received its wound. There was then a similar 
 concern in regard to the semblance, and a similar hollow- 
 ness in regard to the realities of holiness. Other .symp- 
 toms may be appealed to as evidences of the lukewarmness 
 of which we have been speaking. Thus the character 
 which is now pretty generally ascribed to the Clergy of all 
 sects, tliat they say and do not, the other broad points of 
 resemblance that exist between them and the Pharisees, the 
 very modified amov.nt of moral influence which they exert 
 as a body, are all of them marks of a sterile period. Reli- 
 gion has never yet flourished in the vicinity of such symp- 
 toms. When the men who should give the tone to theolo- 
 gy are secular in thoir feelings, and when the utmost that 
 can be Jiaid of them is that they are not visibly worse than 
 others, the wheels of the gospel ar« stopped, But the most 
 
«') < j i>ii f ^ j iii n ni ii lawi 1 1 1 
 
 O 
 
 i2fl 
 
 i., 
 
 1 
 
 I 
 
 111 ' 
 
 I M 
 
 {iirccC nu'thod wlKncby to c;invass this question is to f'nt(3r 
 tlie liousc, ;ui(l cxuiniiio tli ute of iIk^ sacred vos^^f 'Is. The 
 <*/Oii(.litioii of llic tciiiulo fjn ''m cxucA idea ol* the situn- 
 tion t>r the House, of Israel. To iipply tlie nie;isnriii<; ro<l 
 here, is t(j take the dimensions of tlie r(;liL,noii of the peo- 
 ple. N<nv il is [I fiUa] ohjcrction in liio fore front of the 
 <;nijje(!t th'it doctrine has not advanced. App;irentlv soon 
 after the frrent movement in the si.vteenth cfniury, thr idea 
 was allowed to i;ro\v up that a system had heen consolidat- 
 r'(i which was to experience no ciumoes. It is wonderful 
 to tliink how^ wide an<l prevalent has been thi.- notion. 
 Seper?-ted as Protestants ar(^ into so many trihe-;. most ot" 
 !]iem notwitb.standini^ cherish tiiis opinion, llatinir t;ach 
 other they all })refend to reverence the reformation. Ilold- 
 incr such dissimilar doctrines, each .'^'ect m;iinlains that its 
 creed is the exact transcript of the views of Lnlher, or Cal- 
 vin. A references to th»> sixteenth century is considered 
 final by et'.ch ; it as much forecloses tlie (juestion as when 
 a Civilian refers you to the Pandects^ or a Musselman t(. 
 tlie Koran Surely this is creature worship in an eminent 
 degree. This tendency to revert, not to the fountain head 
 of knowledge, but to a given period in the annals of th( 
 cliurch has only seemed to ftx the doctrine. In reality it 
 has not done so, .Tt has set up a barrier to enquiry in one 
 direction, but has not prevented the mind from running 
 riot along other patli-\rays, It lias probably hindered ma- 
 ny a pious Christian from prosecuting his researches along 
 channels that might have led to wholesome results. It has 
 not hindered, but on the contrary has encouraged the scep- 
 tic, and the heresiarch, to pursue their licentious specula- 
 tions. The fair trader has been repressed, the buccaneer 
 and the pirate have been encouraged by th,is state of things. 
 Since those who pretended to held the orthodox creed 
 i^eie unwilling to extract from the bible, things new a? 
 
 I 
 
 I 
 
 -itic 
 Hie 
 <>))ii] 
 who 
 
 'LflK 
 
 ■')(.' I i 
 
 I'.enr 
 wit 
 ler 
 idoil 
 
 !}).' 
 
 iiahl 
 
 '/on| 
 
 fh(,' 
 
 Uieii 
 
 sue 
 
 m 
 
'2\ 
 
 is to Miior 
 
 sv^cls. The 
 * tho sit II n- 
 isnriiiir ro<i 
 of the pCMV 
 rout of tho 
 rcntly soon 
 
 ii-y, the 'nU'ii 
 consoluliit- 
 
 s Nv«)ii(l<'rtu! 
 
 ill!:; notion. 
 !)('<, most ot 
 Ihiliiitr (;acl» 
 iliou. U<»1<1- 
 tiiiiis that its 
 iihfr, orCal- 
 
 s considtired 
 [ion us when 
 kldssclinan t*. 
 n an eminent 
 fountain head 
 ann.'ils of th( 
 
 111 reality it 
 Mu\uiry in one 
 
 iroui running 
 
 hindered ma- 
 searches along 
 esults. It has 
 •ao-ed the seep- 
 titious specida- 
 the buccaneer 
 state of things, 
 orthodox creed 
 
 things new a? 
 
 well as things old ; others who made no such pretension'*, 
 showed themselves ready t*) minister to the love of novelt} 
 In all this perio<l, so monotonous as regards the develope- 
 ment ot'the hihie, the unbeliever has been Imsily occupied 
 }\i rearinii liis castles in the air, 'rhrou2b<)Ut the whoh* 
 of it, the innovator has been i»rosecutiiiij in(piiri('s that have 
 ••,on{luct''d to Armiiii:!'!, to .Arian, to Pelagian, or to Sociui- 
 lU, results. Altho' progress has been denied to the church, 
 ihev have not !>e(Mi ;it)le to debar it from chau<res. Altho' it 
 Ii:is been forbidden to go forward alonu the straight path 
 of knowledge, they have not prevented it from scattrr- 
 iii^r on (^ich side. Jf we .should not be able to make one 
 -tcp in advance' for a renlury to come, it still apj)ears to be 
 of enormous iiu|M)rtanee that we should lay down the po- 
 -ition that we liavf the right to move forward. 'I'o allow 
 'he mind, whether directly, or hy implication, to form tlie 
 o))inion that it is possible to steref)type and fcuc<' in the 
 whole <loctrine of the bible, is to compel it to fester on iu 
 Ignorance, su))ers)ition, cringing servility, hypocrisy, ufi- 
 belief, and vice of every sort. IVow this idea has bet'fi iu- 
 o.ulcated for generations back, and even where it has net 
 i)een oj)enly tansrht, it has been not the h;ss assumed. 
 The systems of Arminius and Calvin consolidated in past 
 -■enturies, have been allowed to come down to our times 
 without much change. Adopted by gcwernments soon af- 
 ter they were put forth, interlaced with civil institution-, 
 identified with the structure of society, wrought in witli 
 ihe))owerand wealth of countries, interwoven with their 
 iiabits and associations, d^^corated l)y the arts, embla- 
 zoned by the ehxpience of each period, tlun- are almc)>f 
 the only thiuL^s that we have that have descended to us in 
 their native form. They have been presented to men i.i 
 such an aspect, as to force their rejrards, whether thev 
 
l! I 
 
 ) ! 
 
 da 
 
 wore spiritual, or carnal. To tlic one fliry addrcs.scd the? 
 arrriiinpiit ll»at horc they would liiid the miud of iho spirit, 
 To tlie otiuT tlioy wrro able to say that in supportinij, 
 tluMii tlicy would advancf llirir own interests, and would 
 cam fTolden opinions iVom a niajorily of n\ankind. IJut 
 tor lliis double? action, it is certain that they could not 
 have stoo«l so lonir without chanf^es. In the period oi' 
 their duration there hav(! been men acute enouirh and 
 probably pious enourrh to have perceived and to have ex- 
 posed sonic of the sophistries, if the preniiuni iipo'i ac- 
 quiescence liad not been stj enormous. As far back as 
 the times of the connnonwealth, there were distinct synij)- 
 toms ijiven of an ability to see further than our present in- 
 stitutions of reliffion. In respect both of doctrin<' and 
 framework, t)pinions were put forth tiien tlr.it make our 
 churches of the liKh century, aj)pear unpliilosophical and 
 anti(piateii. There can be small doubt that such senti- 
 ments would have played a nuich more conspicuous part, 
 had not the tide of inlluence ran in (ipp«)site directions. 
 These views indeed, have never died out, but have been 
 the rallying points of a considerable number of true heart- 
 ed men, in every time since they were first proposed. It 
 is principally because the Prince of this world under vari- 
 ous aspects considered it to be for his advantage to give 
 his influence to other tenets, that these have been suflered 
 to unveil their beauties within spheres of such narrow di- 
 mensions. When we go close up to those modes of opi- 
 nion which have controlled the Protestant world for so 
 long a time, one of the first objections that presents itself 
 is this — what right have they to give themselves out as ple- 
 nary manifestoes of the whole doctrine of the Bible. This 
 is a subtle question to deal with, because it is one in re- 
 gard to which the advocates of these systems contrive to 
 equivocate, and shift their ground. They reply that there 
 
 \ 
 
o« 
 
 :J 
 
 nssod tiic 
 lio spirit. 
 ii|)p(irtiii[i; 
 nd \v()»il(l 
 iiul. But 
 could i»oi 
 poriod oi 
 )iurh and 
 > have cx- 
 
 iipo'i ac- 
 ■;ir back ar- 
 iiict syiiip- 
 present in- 
 ctriiK' anil 
 make our 
 )pliical and 
 such scnti- 
 icuous part, 
 directions, 
 have been 
 r true heurt- 
 •oposed. It 
 under vari- 
 itacre io ^nve 
 een sulVered 
 \ narrow di- 
 lodes of opi- 
 world lor so 
 resents itsell 
 gs out as pie- 
 Bible. This 
 is one in re- 
 s contrive to 
 ply that there 
 
 is no canon in the list of their articles that confers a rij,'[jt 
 to briiiL' this charfre. We concede this and yet raise the 
 objection, that it is fair to try a system by tlie ronstrin-tii»fi 
 tliat is usually put upon it, and tin; manner in whicii if r" 
 habitually handled. The dead letter may furnish tools to 
 partizans with which to eftect their cunning' proj<'cts. Th<> 
 iriend of truth will estimate the plan accordin^Mo the man- 
 ner in which it is currently employed, and the ideas to 
 which it iiene»-ally irives birth. IS'ow, viewed in this lijjht, 
 it cannot adinit of a doubt, that these systems pass current 
 amont,' the mass of society as digests of all inspired truth, 
 and i)artakinfr intimately of the character of the revelafiot* 
 which they protess to inter[)ret. If this idea exists it nuist 
 have a cause somewhere, if it be little less than univer- 
 sal, its cause nmst be broad and stronir. If the thouifht be 
 false and pernicious, as who shall deny it to be, how is it 
 that it meets with toleration, accpiiescence and support, in 
 any ipiarter wli<»re there is mind enoufrh to expose it. It is 
 too little to alledire that there is no express canon that af- 
 firms it, why are there not express canons to contradict and 
 show it up ? But the thought grows up in a legitimate man- 
 ner. It is rendered necessary by the conduct which is in- 
 variably pursued by the interested partizans of these sys- 
 tems. They bring all the power of old associations to bear 
 upon the public mind; they rally round their standards, 
 rank, wealth and numbers. They do all that in them lies 
 to render sympathy with themselves the only pathway to 
 success. They exact of their associates, not a spiritual 
 consent to the vital truths of their pl.m, but a mechanical 
 subscription to all its punctilios. They make it plain that 
 whilst they will tolerate any amount of evil which does not 
 argue, or doubt, or even think, they will endure no degr,ee 
 of piety which presumes to question and discriminate. In 
 all controversies among themselves, they permit no refer- 
 
I f I ll »l » I 11 
 
 ' I -L'ii- - <L!. JMiHU-l .^- X!JS S 
 
 04 
 
 (>iico to tlio word of God, but rigidly measure tli« objcc- 
 tiuJi by the letter and nicety of their own code. When 
 .'-ucii a line of action is pursued by men of talent holdinir 
 the ])osition of accredited gui<les, can it be expected that 
 society in general should arrive at any other conclusion 
 than tiiat the systems which are guarded with sucli an ex- 
 treme of jealousy must, like the image at J'^phesus, have 
 descended straijrht from lleavc-n. Wh(;n this state i>f feel- 
 ing is forced into notice, wily partizans may lly to their 
 written documents, and declare th-it t/iaj do not allow it. 
 Those who form their judgments from facts rather than 
 from words, will understand how much value is to be a- 
 warded to the plea. 
 
 Fn soberest earnest the thought is as shallow and unrea- 
 sonable, as it is hurtfid. That the idea should receive an\ 
 countenance that society should at an early })eriod of its 
 history give sucli an exposition of the book of life, as that 
 the digest should be inciipable of modilications or acces- 
 sions, looks strange. That this notion should increase 
 ujitil it became the ordinary verdict of maidcind, is one of 
 (hose anomalie? on which men will yet look back with 
 wonder. The bible a})})ears to the attentive student so 
 dense, so closely packed, so peculiarly laconic, that while 
 this is to him one of the chief diiUculties of the study, il 
 also becomes to him one eminent proof of its divine ori- 
 gin. But a society of men have discovered a method in 
 which they can present its contents, within a space that 
 does not form a tenth, or an hundredth part, of its volume. 
 The Bible describes itself as a roll whicJi is to be pro- 
 gressively opened out. But a Synod of men protessing to 
 be curators of the truth stand by and forbid the unrolling, 
 because it would carry us beyond what was known in the 
 sixteenth century. In every other science progression is 
 admitted as a cardinal law — in this, which would appear 
 
 w 
 
 
 to 
 
 flu 
 a J) 
 
 an; 
 
 i)Ul 
 \)V\ 
 
 a s 
 nai 
 of 
 fro 
 
25 
 
 hu objer- 
 WiK'U 
 t lioldiiipr 
 >cted that 
 oiiclusion 
 ich ail i'\- 
 esLis, \u\\c 
 ite ot" locl- 
 ly to tlit'lr 
 )t allow it. 
 ;ithor tliaii 
 is to be u- 
 
 iiud unrea- 
 receive aii} 
 priod of it> 
 liU', as that 
 s or acces- 
 d increase 
 id, is one of 
 . hack witli 
 student so 
 ',, that wliih' 
 he study, it 
 s divine ori- 
 1 method in 
 a space that 
 f its volume. 
 IS to be pro- 
 protessing to 
 lie unrollinir, 
 uiown iu the 
 (logression is 
 Aould appear 
 
 
 ic comprehond all knowledge, it is excluded on the autho- 
 rity of venerable names. In all other pursuits, men are in 
 tlie habit of pausing to examine, of seeking to ascertain 
 how far they have reached, of re-considering their pre\ ious 
 inquiries, of remodelling their axioms and formularies, of 
 rejecting certain old opinions, of inserting recent discove- 
 ries — in a word, of attempting to make tlie science keep 
 pace with the times. In this dei)artment, which asj)iress to 
 give the tone and impression to all other studies, sects vie 
 with each other in the assertion that their doctrines have 
 not varied for ages. In any other pursuit, men would sus- 
 pect that there was something radically wrong in their sys- 
 tem if tiiey saw society escaping at every point, and hav- 
 ing recourse to every means exce})t that which they sup- 
 plied. 'I'hey would think so in politics, in juris|)ru(ience, 
 in medicine, or in agriculture. Jn this singular brancli, 
 such matters are either not perceived, or if they are, they 
 induce no diNiinution of faitii as to the excellence of the 
 plan. The depravity of human nature is in the fault ; or 
 it is hecause tiie plan has not i)een suliiciently carried 
 forth. On this notion a little more ceremony, [)arade and 
 agitation, are put into operation. Nothing ever tempts any 
 considerable number of ecclesiastics to descend to the root 
 of the evil, and to propose an examination that would lead 
 to a recasting of the system. So peculiarly is this the case, 
 that whilst we entertain no doubt that the incubus will dis- 
 aj)pear in time, we cannot hope that it will be taken otfon 
 any philosophic principle. It may crumble down, it inav 
 l)urst asunder in the midst of commotions that contemplate 
 perhajjs ditferent ends. A general plague, a long war, or 
 I succession of intestine discords, might remove it. But 
 narrowness and bigotry, are too essentially elemental parts 
 of its partizans to allow the hope, that the remedy will come 
 from them, unless on the supposition that they should tor- 
 
■MAaiiaMMH 
 
 ii6 
 
 HI 
 
 ment men into some paroxysm that might rid them of the 
 evil and its abettors. When the Church shall esctrpe from 
 this pressure, it will perceive the false position in which 
 it has stood. It will sec the folly of pretending to fix that 
 whose very essence it is to be untrammelled and free. It 
 will see the sophism that there is in thinking to condense 
 that which is already condensed, in a superhuman degree. 
 It will perceive the pernicious effects that result from ex- 
 acting from each man a plenary consent to a long list of 
 canons. Its eyes will be opened to the bondage the hy- 
 pocrisy and the unbelief that are the necessary results of 
 the present state of things. These formularies are either 
 t(X) little or too much. If they are designed to represent 
 the whole statements of the Bible, they are obviously much 
 too brief. If they are merely designed as a means of com- 
 ing at the point, whether a man has experienced the grace 
 of God, they are evidently much too long. Convenience 
 would seem to dictate, that when a body of men have ar- 
 rived at a set of o])inions which express their creed, and 
 which they consider to be of importance, they should di- 
 gest them into a system, and form themselves into a camp, 
 with the ark in the centre. Experience informs us, that 
 what seems agreeable to reason, turns out to be most bane- 
 ful in its effects. The results are very different from what 
 the pious fwunders of the scheme wished, or could have 
 foreseen. That which was intended as a mere rallying 
 point for a few men under peculiar circumstances — that 
 which was meant as a thing to be revised, altered and aug- 
 mented with perfect freedom, is turned aside to other ends. 
 Like the serpent of brass which had been preserved as a 
 mere memorial of a great event, and which th*^ Jews at 
 last worshipped, these formularies which we do well to 
 treasure up as tokens of a vigorous thought and action in 
 a past age, are converted into engines for enslaving the 
 
 -A, 
 
27 
 
 m of the 
 \pe from 
 n wliich 
 > fix thiit 
 free. It 
 condense 
 II degree, 
 from ex- 
 ng list of 
 e the hy- 
 results of 
 are either 
 repre??ent 
 uslv much 
 IS of com- 
 the grace 
 invenience 
 n have ar- 
 creed, and 
 should di- 
 ito a camp, 
 ns us, that 
 most bane- 
 , from what 
 could have 
 Te rallying 
 inces — that 
 ed and aug- 
 I other ends, 
 served as a 
 th*^. Jews at 
 do well to 
 lid action in 
 islaving the 
 
 m 
 
 mind of succeeding generations. This has happened in 
 so great a degree, as to authorise us in raising the ques- 
 tion, whether these evd effects are not in the essence of tlie 
 thing. It appears more than probable that a religious code 
 cannot be proposed to a community without involving 
 tliese effects. If this be the case the church in time to 
 come will be called upon to solve the problem, how such 
 dnngers are to be avoided, how system is to be come at 
 without coorcino- the word of God, how rejiularitv is to be 
 attained to without the risk of licence, how men are to be- 
 come the subjects of order without parting with the riglit 
 to think. 
 
 Some of the sects that have branched off from the two 
 leading Protestant bodies, have shown that tliey entertain- 
 ed some faint ct)nceptions on this iiead. Instciad of mark- 
 ing out their system with a strong and continuous outline. 
 tiiey iiave been contented to etcii it out somewhat loosely. 
 Tiiis affords a ground of hope. It holds out a promise that 
 when tiio present dominant churches begin to give way, 
 tliore are ideas abroad that will j)revent sucii tyrannous 
 institutions from being erected again. When we take a- 
 nother survey of tiiose systems that have la.sted so loner, and 
 lorded it so high, we are arrested by the following feature 
 common to each of tiiem, the miniite attention which they 
 Ijestow in order to prove that Scripture gives to men, the 
 external Irame-work of a religious conmionwealth. Quito 
 as much importance is attached by them to this department, 
 as to the other province of doctrine. Thus past ages 
 have imposed upon us, not merely their views in regard to 
 things esoteric but in regard to exoteric also. A voice 
 conies down to us from venerable antiquity commanding 
 us not only what we are to believe ; but still more, what 
 outward aspect our churches are to assume. Of the two 
 yokes this last appears by much the most difficult to be 
 
as 
 
 i 
 
 bi)riie. There is some show of reason in the assumption^ 
 that tlie lapse of years or of centuries, should prochice lit- 
 tle or no (litference in regard to the light in which we view 
 deep doctrines t)f vital importance. The statement that 
 time and the necessary changes of society, should have as 
 little influence upon the scaffolding, is one that few reason- 
 able minds would be expected to announce or tolerate : 
 yet the Protestant church has been forced to carry this 
 burden ever since its commencement. When Scripture 
 is brought in as evidence on the subject, few dogmas 
 seem more uiu'easonable than this, It, to the unbiassed 
 mind, looks as if it used every exertion to prevent tlie 
 thouo-ht. It nowhere brings toij-ether an assemblage cf 
 ideas that any sane reader can pretend gives the shape, or 
 model, of that for which men contend. Even when many 
 passages are brought together, it seems very hard to force 
 them to cohere into any one form. Revelation as if it an- 
 iicij)ated the foolish controversies that were to spring up 
 on this matter, would aj)pear to have so expressed itself 
 as to leave })olemics without excuse. It is in the habit of 
 speaking of those who obviously exercised tlie same func- 
 tions, under dilferent names, and of using these converti- 
 bly, as if to warn men from the vain and unprofitable topic. 
 Still more, it shews us those whose functions were differ- 
 ent, changing hands as occasion required. An apostle is 
 seen making tents, deacons and persons holding no office, 
 are seen to preach and baptize. The amount of special 
 pleading that has been used to give this question the 
 form that it commonly bears, is in our judgment, one of 
 the most curious facts that we know in the history of the 
 human mind. When the reason of the thing is canvass- 
 ed, it returns a similar answer to that which is derived from 
 Scripture. It argues thus : To impose an absolute form 
 of church policy, would be for the word of God to pander 
 
211 
 
 ice lit' 
 
 view 
 !it that 
 liiive as 
 reusoii- 
 )lcrato : 
 rry this 
 cripture 
 doirinas 
 ibiassed 
 •eiit the 
 blagc f.f 
 hapc, or 
 en in any 
 
 to force 
 3 if it an- 
 prinfT up 
 scd itself 
 ; habit of 
 me func- 
 
 converti- 
 ible topic, 
 jre differ- 
 apostle i^ 
 
 no office, 
 of f*pecial 
 ?stion the 
 uit, one of 
 ory of the 
 is c an V ass- 
 rived from 
 olute form 
 
 1 to pander 
 
 (o that love of the external which it so directly (iombat>-. 
 and which without encouragement, is always a prevailinir 
 tendency in men. To follow such a metliod would bo for 
 the bil)l(* to lend some countenance to the wicked and 
 foolish thouirht which seeks to make matters ofreliirion, 
 what iu any other subject all reasonable persons are con- 
 tent to reirard as matters of convenience. To pursue such 
 a course would be for Scripture to be ouihy of the, shallow 
 philosophy, which causc« the style to dictate to the thoutrlit, 
 instead of allowing the thouLdit to l)e the parent of the 
 style. To sanction this theory, wc^dd be to reirard that 
 book which is intended for all times and nations, ;is en- 
 joining upon mankind a Chinese existence, an absence ot 
 change, and therefore an absence of thought. In holding 
 such a view we are practically guilty of supposing that 
 ►Society is forbidden by the Creator to alter and improve, 
 since to impose upon it one absolute mode in whiclt 
 thought and feeling are to be expressed, is almost ecjuiva- 
 lent with prescribnii{ thoucrhts and emotions that shall not 
 (ihamre in kind or dejrree. When observation is called in 
 to report upon the subject, it gives its testimony to the 
 same effect. We learn from it that tlie men who have 
 lield the dogma of a stereotyped ])lan of sj)iritual polity, 
 whilst they have enjoyed the bad credit of retarding pro- 
 gress, of encouraging superstition and priestly })reten- 
 sions, have never been able to show that their view was 
 rec«mcilable with society, at any time at lea.st in whicfi 
 men employed their minds. In the degree in wliich they 
 have succeeded in binding it upon mankind, they have 
 done much evil ; but their success has never been more 
 than partial. There has generally been enough of resis- 
 tance to shew that the dogma was not true to nature. In 
 the very directions in wliich it appeared to be recognised, 
 5r applauded, there has been enough of variety in opinion 
 
! 
 
 i 4i 
 
 P ?t 
 
 80 
 
 and practice, to convince all but the interested and tlie 
 weak, that they wore advocating a chimera, and one of 
 evil influence. We believe in regard to those old codes 
 of theological sentiment, that one of their worst and silli- 
 est peculiarities consists in those chapters, in which they 
 labour to force Scripture to sanction them, in imposing an 
 absolute formula for the government of the churches. We 
 discern in this fact one principal reason how it is that re- 
 \'i<r\ou so readily allies itself with all that is secular and 
 carnal. If it lends itself with peculiar facility to the po- 
 litical designs of the day, if it exhibits such salient points 
 on which the ambitious and worldly can lay hold, if it ex- 
 hibits so many topics v;ith which men of every shade of 
 opinion can sympathise, if it offers such strong allure- 
 ments to the carnal, to adopt its tenets, and exert its func- 
 tions ; if it tends so directly to cherish one class so pro- 
 verbial for their subtlety, arrogance and tyranny ; and a- 
 notlier class as notorious for their easy faith, their bigotry, 
 their tameness, their superstition, if it ministers and al- 
 ways has ministered to these ends, we descry one chief 
 cause of the phenomenon, in the peremptory manner in 
 which it gives out a regular framework as a canon of the 
 word of God. On again passing the eye over these old 
 relics of past ages, one feels disposed to say that in respect 
 of their doctrine, they seem to promise more than they re- 
 alize. If they do not exhibit the whole theory of the plan 
 of redemption, why is it that they are credited with that 
 much? Why is it that they attempt to do that, which deal 
 with it as they would, they must leave incomplete? In tlje 
 chapter of doctrine the one system stands chargeable with 
 leaving no proper place for the grace of God ; the other 
 with allowing as little room for human agency. Whilst the 
 Calvinistic code appears to explain the mechanism of the 
 plan of salvation, it adyerts so little to the part which tho 
 
 di] 
 
 the 
 
31 
 
 and the 
 I one of 
 1(1 codes 
 [ind silli- 
 lich they 
 )0sing iiu 
 ^hes. Wc 
 s that re- 
 cular and 
 
 the iK>- 
 ent points 
 1, it' it ex- 
 
 1 shade of 
 ,112 alhire- 
 rt its func- 
 ass yo pro- 
 [ly ; and a- 
 ?ir bigotry, 
 tors and al- 
 ^ one chief 
 
 manner in 
 mon of tlie 
 er these old 
 it in respect 
 han they re- 
 r of the plan 
 ed with that 
 „ which deal 
 dete? In the 
 Lrgeable with 
 d; the other 
 ,. Whilst the 
 janism of the 
 art which the 
 
 believer slumld take as a worker together with God, that 
 except in a few minds of strong texture it has been from 
 first to last a system of stern fatalism. In a ccxle of opi- 
 nions professing to contain all that is momentous, why 
 is it tliat this most essential point is left out? Why is 
 there no article to apprise us along what visible channels 
 the unseen process may be expected to run ? why is it that 
 so far as any express statement goes, we are left to derive 
 the conclusion that in every view of the case, man has no 
 part or lot in the matter I It looks ({uito as necessary 
 that we should be niade aware of the part to be pbiyed by 
 second causes, as that we should be informed of the fixed 
 purpose of the first cause. In the article of the interpre- 
 tation of Scripture, these plans which we so readily take 
 as catholic, leave us as nmch in the dark. What is the 
 calculus that we ought to apply, in what manner we 
 should apply it ; what is the particular relation of the two 
 economies to each other ; by what rule shall we make the 
 one to shed light upon the other, — in what direction shall 
 we find any answer to these questions 1 With reference 
 to tlie evolution of prophecy, we find ourselves in a similar 
 dilemma. Our systems that we accept as comprising all 
 that is needful, give us no help ; and yet it is an important 
 subject. Tlie progress of religion is intimately connected 
 with it. When Christ promises the spirit to the Church, 
 he declares of him, " he will sJiew you things to come.** 
 Unless the Christian can determine where he is, how 
 much has passed, and how nmch is yet to come, he must, 
 to a considerable degree, walk in darkness. We could 
 not imagine the Church to be in a situation in which its 
 views were broad, and its piety efficient, whilst its notions 
 of prophecy were incorrect or dim. Our codes and stan- 
 dards make little reference to the subject. They bring 
 forward no principles by which men should be guided ia 
 unrolling the map of events. 
 
f^T 
 
 32 
 
 
 
 ■i ! 
 
 Another topic to which syj^teins of theology devote ht- 
 tle attention, is tlie practical results in conduct, to which 
 belief should lead. The bible seems to contemplate these 
 as the great propellin^r influence, by which the gospel is 
 to overcome the resistance of evil. We do not seem to 
 endow tiiem with that much of importance. We regard 
 it as momentous that it should be determined with great 
 precision in what direction our speculation should move ; 
 but hold it to be of little consequence that our eyes sliould 
 be open to the claims of the things to be done, [fence, 
 fhe tendency that has been so constantly shewn to take 
 mere doctrinal views of men and things. Hence, the dis- 
 like evinced by a large class to the terms duty, morality, 
 or virtue — -a dislike which has extended to the qualities. 
 as well as to their names. Hence the circumstance that 
 at any given period, the church has always been cons{)i- 
 cuous for the tenacity with which it has maintained and 
 enforced its dogmas, and scarcely ever remarkable fov 
 having rendered the truth attractive by its practice. 
 Hence the phenomenon that in every generation, men are 
 to be found who did not profess religion, or who avowed 
 unsound opinions; and who have shown themselves more 
 amiable and upright, than any thing that was to be seen 
 in those fraternities in which high orthodoxy reigned. 
 
 In a word, it is our judgment that modes of opinion 
 which denoted originality, acumen and real piety, in the 
 men who first devised, or adopted them, have been ac- 
 cepted by the churches for more than they really contain. 
 have been interlaced with the interests and carnal feelin^rs 
 of men, have been turned into a fixed rule, have been 
 made to retard the advance of manklr>d, and whilst they may 
 have imparted some regularity to events, and some preci- 
 sion to thinking, have in these latter days at least, been 
 productive of that style of feeling which clings to the form, 
 rather than of that which attaches itself to the substance- 
 
 It a J 
 of t| 
 froni 
 be 4 
 
 widi 
 
 •'PP1 
 be 
 
 to til 
 
 witi 
 
a3 
 
 to wliich 
 
 ate these 
 
 gospel is 
 
 , seem to 
 
 /"e res'iird 
 
 &y\\ irreat. 
 
 lid move ; 
 
 yes should 
 
 . Hence, 
 
 •n to take 
 
 le, the di«' 
 
 ', morality. 
 
 e qualities. 
 
 istance that 
 
 een conspi- 
 
 iitaiued and 
 
 tarkahle t<»r 
 
 ts practice. 
 
 an, men are 
 
 who avowed 
 
 iselves n\ore 
 
 IS to be i^een 
 reigned. 
 s of opinion 
 piety, in tiie 
 ave been ac- 
 ally contain. 
 arnal feelings 
 e, have been 
 hilsttheymay 
 d some preci- 
 at least, been 
 [Ts to the form, 
 the substance^ 
 
 CHAPTER H. 
 TIID TWO ECOliOmES. 
 
 '' The Lair iras i>irr.n hi/ 3f()SfS, hut Grace and Truth 
 came hi/ Jesus Cyirisf." — John I. IT. 
 
 No dilliculty confronts us at the outset of tliis subject. 
 All critics admit that the Bible is made up of two great 
 portions which differ from each other in features obvious 
 enou2h to warrant a line of distinction between them. 
 You may express this ditferencc by terms whose value is 
 not (piite ecpiivalent, but the general fact is allowed. — 
 Some may prefer to denote, them as two Testaments, 
 others as two Covenants, others as two Dispensation;? or 
 Econ»)mies : those who do not agree as to the name, al- 
 low the thing. Beyond this point, however, the agreement 
 ceases. It is probable that no two interpreters would re- 
 turn the same answer to the (piestion, what is the dis- 
 1 iuijuishing peculiarity of each of these economies ? Some 
 look upon the two as so much alike, that they are in the 
 iiabit of confounding and mixing them up. Some regard 
 the two as very dissimilar, without perhaps being able to 
 state in what the diiferencc consists. Some think so 
 badly of the older of the two, that they practically treat 
 it as that which has no longer any meaning or use. Many 
 of the greatest errors in faith and practice, have arisen 
 from false ideas on this topic. It is natural that it should 
 be so. If there be few questions in theology of greater 
 width than this, then the mistakes that flow out of mis- 
 apprehension in regard to it will by natural consequence 
 be of large size. The notion that grew up with respect 
 to the form, shape and ritual of the church, that ruled 
 with such power over the minds of so great a number oj 
 
n 
 
 31 
 
 ,„e„. .hat reccved no l-W o an^ ^ ^_^^^^ ^^,,.^, , „„.„ 
 ,.emh century, that l.ns out -J ,,„„,„„, .,f fivo- 
 
 sixths of the P-^ol'l-^ "f ^ " ^,i,ie,. we alledgc. lu tin 
 ,„ oxan>,.lc ..f the P"" f^ ^e sa.tctUy of l-bces n„d 
 c,>,n,.lex .dea «-a. "f^^^^Jl, ,,uu,.ou for edif.ccs. . 
 ,u,ldir.,s a P";"f ;!'LeaMm., the iucmuLon- 
 ,he sacrodness of ccrta.u d. )» •>' ^^^^ _^^_^^^^.^^. ^^ ^ 
 
 eyof ahar., censer., "" ^'; ^^,,„„,e, the .anctUy of cer- 
 ,:,esthood d.st.n,u.he by - .^^^ J^ ^ ^^^^^^.^ ...jy ,„ 
 tain cere.non.es a..d ..te- , ^^^^^^_^^^ ,.„,„ ,„c„. 
 
 levy tytl- ^";t ^o adv-ced to he ahle to .ay to 
 ^\e are ..ot yet far enou . .^ ,^^^ ^,„, ,, 
 
 ,„V considerable ''Uml" "f ' ,^^,„,k of the Jevv.h 
 ,en. an obvious .nu at.o. o1 ^^^^.^.^ ^,,^ ,„,,,,, 
 
 »>--">" '^"' :;:::: si^^^o be the correct o,.e,^ • 
 to this question that «e CO. -j-i^e system .- 
 
 ,ake the V.her.y to -"'^;;^;'„;:' ..,.sa,,i.reheus,o.. of the 
 ,v;,hou. doubt, the l-roduct o U ^^^^.^^ j^^^. 
 
 ;..acter of ti.e old «— ,,X.ho. .uWe of the 
 '"'- "' •'"' Tfx m -' a.rd ftnding the value of 
 thougitl. l-rstead of e'^^"> ; ;, ,,„ies these th.ng. 
 altarl dresses, t.,nes '^^l^^^, for the mea..- 
 over in the raw state, lus'e- ^^ ^^^^ ^,^^,„ 
 
 in. of tyi.es of deep .n.por . .t ^^ ^^ ^,^^^ „„ old 
 
 U'ev stand. An apostlo would emj ^^^^^^^_^ ^^,^^ 
 
 ecouo..y was a P-— 'la vsHnd that the action. 
 
 ocoupv places in .t .r.erely pU>c ^ ^^^,^ ,,.,t,, ^n 
 
 vUic'h they performed -re done ^^ ^ ^^^^^^^^ ^^ ^,,,^ 
 eye to themselves as to us. Hee ^^^^ ^^ ^j^^,^, 
 
 L teachers of ->'§";"' ^^^r he drama. They have 
 have made it their study to repeat ^ ^^^.^ ^^^^^^^ 
 
 I 
 
I 
 
 i\ tlic si>t- 
 cli it i^»('»» 
 [TO of five- 
 idducetl as 
 e. In lUi" 
 places and 
 'or edifices, 
 iiicuniben- 
 ccssity of !i 
 ctity of cer- 
 stly body to 
 c from men. 
 Die to say to 
 not this sys- 
 f the Jewish 
 'e the answer 
 ,rvect one, we 
 he system i- 
 lension of t\\e 
 ^ pecnliar fea- 
 II place of the 
 ig the value of 
 3S these thing-^ 
 ; for the mean- 
 'o take them as 
 us that the oKl 
 id women wVio 
 hat the actions 
 3 much witVi an 
 crnorant of this, 
 death of Christ, 
 ^a. They have 
 Their conduct 
 that it was their 
 
 U.> 
 
 object to servo as beacons to tlic persons of souk- future 
 ^'eiit-ralion, rather than lo be soiuelliin;^ substantial and 
 ;f*)od fur tlie benefit cjf flieir ow?i times. Tlius, thf^e ninc- 
 r.'tii centuries, instead of exhibiting to ou'' view the pkas- 
 in<T landscape of a Church ever studiou,-- to luinjr ov^t 
 from the piit^es of the olden economy the ide.'L- enclosed 
 witiiin the myth, iiave siiewn us the counterfeit present- 
 uitnt of a hierarch} mainly zealous to clothe itself in the 
 obsolete costume. And it li.s effected this object. And 
 tlius, in i)I.'it'e of>tan(linir forth as a body which ha^ know- 
 iii'i-lv soujrht to be a fellow-worker toijether with Goil, 
 and with oj)en face and full consciousness, wittinirly to 
 unfold the chart of events, it has held the far inferior po- 
 sition of a passive thing, tliat looks as if it had been co- 
 erced by an iron fate to subsist without consciousness, and 
 to lind its chief hii))piuess in arraying itsolf in hierogly- 
 phics which it could not read, in wriipping itself in an 
 Aluebra, which it could not decipher. 
 
 The ideas and j)ractices th;it have obtained in the article 
 of It'c/r, are another illustration of the principle with whicli 
 we are dealing. There has been vicious intermixture here 
 also. Men have looked back upon the pages of the old eco- 
 nomy, and have perceived that war is a common event in 
 these tinges. They further perceive that it is a circumstance 
 which God sanctions or enjoins. The inquiry stops a,t 
 this point. It is presumed that sufficient data have been 
 collected on which to rear a doctrine. 
 
 The doctrine evolved is to this effect, that wiiat was fit 
 fv»r the old time, cannot be unsuitable to the new. Built 
 up in this notion, men have carried on war with so nmch 
 consistency and on so large a scale, that the philosopher, 
 taking his survey of history, and perceiving that there was 
 no circumstance more common in the incidents of human 
 hfe, pronounced a state of war to be that which is the 
 
r ' 
 
 I 
 
 r I 
 
 
 
 J 
 
 ' ■.! 
 
 M 
 
 ino?! natural to our moo. Not only li.ivn hattin fitld*' 
 broil C(;iiinu>n tiiroiiirjiout all those conturic s which we 
 call Chrisjtian, hut llch^nou has heou ready at every turn 
 (irafl'airs, to give its sanction to the transaction. It has 
 secondeil hinnini naturo with so much earnestness, as to 
 enahle the cotnhatants t«) feel not that they were inlVinii- 
 ni;^ the sj)irit of tiie (jospel, hut ratlur that they were car- 
 ryini^ it forth into its leiiitimate results. The contests he- 
 tween the Christian.s and the harharous invaders of th'; 
 Roman empire ; the long struggles between the crescent 
 and the cross ; the events connected with tlie h»ng dra- 
 ma of the Seven Crusades ; the long protracted disputes 
 between the Emperors and the Pope; the transactions ol 
 the Spaniards in America, and in the Netherlands, t)ie in- 
 cidents of the thirty years war, those of the Connnon 
 Wealth in England, and the scenes of carnage in France 
 about the same period, are a \vw examples of the princi- 
 ple to which we advert. They show that religion has not 
 kept itself aloof from this the foidest of ail the transaction:* 
 with which men are conversant. They prove that relijrion 
 has been ever ready to sound the trumpet, and io rouse 
 the (lagging energies of men by rej^resenting death iu 
 such controversies as the readiest path to the joys of Hea- 
 ven. Observation and reason almost without tlie help of 
 Theology, begin to entertain doubts as to the rectitude of 
 the views that hitherto have guided men in relation to thi> 
 (piestion. They utter whispers to the effect that the type 
 has been taken in the room of the doctrine. They remind 
 us that even in the days of the old testament, war wa? 
 held to be a crime, except in those instances in which it 
 could plead the sanction, thus saith the Lord. They tell 
 us to explore the pages of the ancient economy in such n 
 manner as to see in Judea the platform of the church, in 
 the hostile tribes that environed it the evil influences to 
 
 I 
 
 ii' I 
 
 i 
 
ni 
 
 evory uini 
 Ml. U l>:i^- 
 
 y were car- 
 
 idcrs «>fth'- 
 ihv crcscc'ui 
 
 lusaelions <>l 
 laiids, the iu- 
 
 llve Common 
 i(To in France 
 ot' t\\e. \'rHici' . 
 ^liffion ha« not 
 le tranKactiimr« 
 
 c that religion 
 ami to rousf 
 
 iitincr (loath m 
 
 \c joys ol" ^^^'^' 
 out the help of 
 the rectituae of 
 1 relation to thi> 
 ;ct that the typo 
 They remiml 
 iiment, war wa? 
 nces in which it 
 ^ord. They tell 
 ■onomy in such n 
 )f the church, it' 
 evil influences to 
 
 >A))irli true rrli-^iini sliall bt^ oxj)o.ve(l .lown to tiie time of 
 iho end; :iud in tlie \var:< of the Jews, the active a^'»,'re5>- 
 f«ive lunnner in wliich \\v ^lumld (Umimmii ourselves toward 
 the do<riiias and practices l)y which Satan endeavours to 
 sap tlie faith. IJeyond (piestioii they ariine justly. To 
 rend the Ohl Testament in tliis manner would h-ad lo re- 
 sults of a very beneficial kind. Much inteHiij[ence wtmld 
 be c;dled forth. The object would be to arrive at a cb'ar 
 iolution of the meanin-r of eacli war that was wajred. 
 New thoti^'hts and doctrines would ^'row out t)f tin* seart'h. 
 lleturnin;; from tiie survey, nuMi would be no louder dis- 
 nosed to iro forth in hostih; iruise atjain.st their fellow be- 
 iii:^^. The observations they had collected would all teach 
 iheni to feck peace and to ensue it. 'I'hey would have 
 discovered that there are worse foes than tlu)se of fle>li 
 and blood, conflicts more terrible than those between coiu- 
 ])anies of aruied men. Instead of collectiii<^ ineitement^ 
 to sally out aud render the earth more hateful than it 
 eonnnonly is, they woidd hav(! found that whicli is fitted 
 to make it rejoiee and blossom. They would discover 
 that the principal part of the conllict to which they are in- 
 vited, concerns their own j)er>5onal vices. Enirrossed with 
 these with what dilferent feelings would tlu^y look fortii 
 upon the doings of others, how far removed would they 
 be from the temper that would induce them to draw the 
 carnal weapon; occupied in carrying on an unsparing 
 war against the foes in their own boso'.is what ditVereni 
 men would thev be from those who leavinij their sins to 
 flourisli, made it their religion to go fortli without a sum- 
 mons, and lo see in their fellow men the Canaanites, or 
 the Philistines, whom it beseemed them to root out of the 
 land. Society begins to own its error in this direction. If 
 faintly declares that men have long been mistaken here. 
 Jt vaguely permits iis to take the :>pirit, rather than the let- 
 
38 
 
 \* 
 
 i. • 
 
 ter of Jew i.sh history. It feebly frivos iis to understand 
 that by adopting this course in the case in question, wc 
 Kh.all come at consequences not adverse, i)ut i)ropitious to 
 the welfare of mankind. We take the admission, and be- 
 lieve that it may be improved into a broad principle. In 
 the course of our remarks, we shall endeavour to make it 
 appear that this is not a solitary instance, but that in ?najij/ 
 cases the letter has been taken for the spirit. We trust 
 also, that the conviction may grow up, that to follow the 
 opposite course in each example, will be attended with as 
 good results as it is admitted would flow from the change 
 in the present question. 
 
 The subject of capital punis/imrnfs stands on the same 
 plane. Men have gone on with deliberation in handing 
 over their fellows to cruel deaths. Until very recently, 
 they have not even suspected that there was any flaw in 
 tJieir viev/ of the matter. The countries that have the 
 credit of cherishing the truth in its greatest i)urity, are not 
 behind the others in their addictsdness to the punishment 
 of death. In the moment in wliich we live, that portion 
 of the public which we call religious, very generally main- 
 tain the incmnbency of the practice. Those who think 
 otherwise, are an inconsiderable number. The opposi- 
 tion that begins to shew itself to the idea, has not taken 
 its ri^e from those who make Theology their study. It 
 sprung up in countries where thinkers generally are under 
 the sway of infidel opinions. In our own nation, it })re- 
 vails almost entirely amongst those who feel very cool in 
 renrard to modes and creeds. What a remarkable fact ! 
 The adoration of the letter detains those who are under 
 its power in a lower state of moral feeling than belongs 
 to those who have thrown off allegiance to religion in the 
 whole c,\tent. To think wrongously on these subjects, 
 appears in its practical consequences a worse evil than 
 
 th 
 in 
 
39 
 
 iicstion,wc 
 ro\)itious to 
 mi, aiul be- 
 iiciplc. In 
 • to make it 
 hat in mcm^f 
 . We trust 
 
 follow tlic 
 iidcd with as 
 
 1 the change 
 
 , on the same 
 n in handini^ 
 ery recently, 
 s any flaw in 
 hat have the 
 purity, are not 
 tie punishment 
 ?, that portion 
 rcnerally main- 
 lose who think 
 The opposi- 
 , has not taken 
 :heir study. It 
 erally are under 
 
 nation, it pre- 
 eel very cool in 
 •markable fact 
 i who are under 
 ng than belongs 
 .0 religion in the 
 n these subjects, 
 
 worse evil than 
 
 not to think at all. To confound two separate ocononne*! 
 seems in some instances to carry with it worse resuhs 
 than to be without a faith. To confess the whole truth, 
 Theoloory very recently has exhibited a faint inclination 
 to second the dictates of sound reason and true philan- 
 thropy in the question. She has been heard to utter faint 
 whisperings that may be regarded as the harbinger of aii 
 important chanire. She has feebly admitted that it may 
 be possible to reconcile the verdict of inspiration with the 
 views that legislators profess to have derived from obser- 
 vation and reason. One or two treatises emanating from 
 professed Theologians, have dared to propound the sen- 
 timent that the old and sanguinary view is the fruit of our 
 not translating the symbol into its spiritual import. One 
 of these works has applied close analysis to the Bil)le. — 
 The conclusion at which it arrives after much calm dis- 
 cussion is this, that the passages commanding the death 
 of criminals, and which we have been in the habit of ap- 
 plying as they stand, are mythological. They belong to 
 the vocabulary of types; they are designed, in conunon 
 with the sacrifice of animals, to shadow forth a fuct of re- 
 demption. Like the other otferings, they are preparatory, 
 anticipative, prospective. Like them they are local, tem- 
 porary, restricted. Like them they fmd their terminus in 
 the death of the Son of God. Thus a circiimstance which, 
 when regarded in its proper philosophical phasis, serves 
 to tell us in a very lively manner of the magnitude of that 
 event tliat required human victims to foreshadow it, taken 
 up in its harsh literality, becomes a means of clothing 
 j)ractices mexpressibly savage and diabolical with the sem- 
 blance of holiness. 
 
 There cannot be a doubt, that in many other instances 
 the Church has derived its doctrine from the Old Testa- 
 ment without transmuting the symbol into the thought. 
 
hi 
 
 «!!• 
 
 ■] 
 
 PI 
 
 I? 
 
 Ih! 
 
 •If 
 
 'hi 
 
 n 
 
 a 
 
 \ 
 
 I 
 
 i 
 
 !'. 
 
 
 40 
 
 'lu assign examples : — The ideas that prevailed so long in 
 regard to the conduct to be pursued toward tliose who 
 dilfer from us in religious sentiments ; the opinions that 
 still exist as to the rightness of retaliation ; the practice 
 of administerincr oaths ; the views that are entertained in 
 regard to the poor, and the blessedness that belongs to those 
 who relieve their necessities ; the notions that subsist re- 
 lative to the interpretation of prophecy ; the expectation 
 that the national Israel shall be restored to their own land: 
 :^he dogma that would teach us to look for a corporeal ma- 
 nifestation of Messiah previous to the end of the world. — 
 These are a specimen of a set of opinions whicli are many 
 in number, which are very inveterate in their nature, 
 which we consider to be very prejudicial in their effects, 
 and all of which we believe to be the product of a slial- 
 low and false theology, that conveys doctrines from one 
 economy to the other without subjecting them to any as- 
 similati'ig process. A more reasonable system of her- 
 menentics would argue thus : *' we have two names ; but 
 why should this be the case unless there are two things 7 
 Christ and the Apostles make frequent comparisons and 
 contrasts between the economies, why should we restricf 
 the difference to the prominent points which they adduce ; 
 is it not much more natural to suppose that each is homo- 
 geneous, and that the diversity which exists between the 
 two at some quarters, runs all the way through ? The 
 writers of the New Testament devote much space in de- 
 tailing t!ie reasons that distinguish between the two dis- 
 pensations, — they al^rm that the distinction is highly ini- 
 jxutnnt — they loudly warn men not to confound the two — 
 they sharply censure those who have forgotten the dis- 
 tinction, and have returned to the rudiments of the worhi 
 — they prophecy of great evils that were to rush in incon- 
 sequence of mixing up. Is it probable that they refer only 
 
 I 
 
 in I 
 hal 
 kii 
 in 
 
41 
 
 30 long in 
 those wIh» 
 iiiions that 
 he practice 
 crtaiued in 
 iicrs to those 
 L subsist re- 
 expectation 
 [Y own land : 
 irporeal ma- 
 he world. — 
 ch are many 
 heir nature, 
 their eftects. 
 ict of a shal- 
 iies from one 
 jm to any a^- 
 •stem of her- 
 
 names ; but 
 ■e two things ! 
 iiparisons and 
 dd we restrict 
 
 1 they adduce ; 
 each is hon\o- 
 s between the 
 hrough? The 
 ch space in de- 
 Bn the two di>- 
 on is Inghly im- 
 pound the two— 
 kVirotten the dis- 
 •nts of the world 
 o rush in in con- 
 it they refer onlv 
 
 to some sections of tlie Old Testament ; would not their 
 lano-ua^e lead you to think that the old economy, beinor of 
 one kind, the principles which they lay down apply to 
 the whole? Can we allege that they refer us to any par- 
 ticular portions, and that they entitle us to say of them 
 that they are exceptions to the general rule? The pro- 
 phecies, in many instances, declare that one economy is 
 to pass away, and that another is to take its place. They 
 make much of this thought. They exhibit it as a cardinal 
 matter. Can it be said that we maintain this idea when 
 we endeavour to retain any part of the old dispensation in 
 its primary form ? The clear reasoner further remarks 
 that direct analysis into the contents of each economy, 
 confirms the opinion at every step, tliat the philosophy of 
 both consists in discerning a formal difference which may 
 be illustrated by the relation that there is between the two 
 sides of an equation. Do we keep up to tlie level of this 
 principle when we allow sentiment, or prejudice, or selfish- 
 ness, or indolence, to carry the thought in the raw state 
 from the Jewish into the Christian system ? Pious com- 
 mentators have loniT heen seekimrto discover tliethouahts 
 that are enclosed within the symbol. It cannot be ques- 
 tioned but that they have succeeded in a large extent. It 
 cannot be denied that their studies have put the Church 
 in pos.session of all the wealth that belongs to her. But 
 they have done good by following an assignable course. — 
 They have conferred advantage exactly in proportion as 
 they have evolved the latent spirit that is couched under 
 the emblem. Does not reason warrant us to expect that 
 future accessions of wealth must proceed from persisting 
 in the same plan? If in every iustance in which they 
 have sunk a shaft they have come at results of the same 
 kind, is it not fair to conclude that there is but one vein 
 in the whole field? If every chapter of the Old Testa- 
 
43 
 
 mcnt contains at lea.st several passages susceptible of a 
 •spiritual meaning, ig it not reasonable to think the direc- 
 tion of true philosophy inusu be along the line which ex- 
 tends this principle ? If in a long course of ages every 
 thing which looks specious or wholesome, has been ex- 
 tracted on the principle of converting the natural into the 
 •spiritual, is it not likely that all the wisdom yet to be dis- 
 covered, will be attained to by prosecuting the same plan f 
 The dialectician further remarks that there are opinions 
 which society now owns to be false, and practices which 
 it now acknowledges to be pernicious, which nevertheless 
 must be considered divine, if we follow the letter. When 
 it is found that these doormas become the reverse of all 
 this, and shew themselves to be reasonable, lovely and be- 
 neficial, on the principle of taking the equivalent, does it 
 not seem likely to consider that high discovery yet awaits 
 us along this track, that incalculable advantages are yet 
 to be found in the direction of comparing type and doc- 
 trine together?" Among the other evils that we consider 
 to have arisen from erroneous views of the relation of the 
 two economies, we deem it not the least that a broad 
 mark has been presented to the sceptical spirit. Those 
 who are acquainted with the writings of tlris school must 
 be aware that a great part of the objections urged against 
 the Christian system, consist of positions taken from the 
 Old Testament. As things now stand it is scarcely pos- 
 sible to reply to them in a cogent manner. The crimes 
 alleged against the saints, or the other actors in Jewish 
 history, are drawn out in long array ; and the question is 
 put, liow can a book which contains such an amount oi 
 impure deeds, pretend to be an inspired code of doctrine 
 and morals. The church cannot rebut the objection by 
 saying that it is not viewed in this light in its literal im- 
 port. It cannot reply, we subject it to a process of trans- 
 
 I 
 
 no 
 
43 
 
 ^)tii)le of n. 
 the direc- 
 
 ; which ox- 
 acres every 
 
 IS been cx- 
 
 ral into the 
 
 )t to be (lis- 
 
 same plan '( 
 
 re opinions 
 
 slices which 
 
 nevertheless 
 
 tter. When 
 e verse of f^U 
 )vely and be- 
 alent, does it 
 ry yet awaits 
 itaojes are yet 
 ype and doc- 
 it we consider 
 relation of the 
 
 that a broad 
 spirit. Those 
 is school must 
 
 urged against 
 taken from the 
 ,s scarcely pos- 
 •. The crimes 
 ctors in Jewish 
 
 the question is 
 \ an amount ol 
 iode of doctrine 
 he objection by 
 in its literal im- 
 process of trans- 
 
 lation l)elore we apply it to these piirj>oses. Were it to 
 use tliis argument, the sceptic coiihl refute it by snyiiiir 
 tluit it Is not so. lie could properly object — you take its 
 form of ecclesiastical administration, its feasts, its tytlies, 
 its holy (lays — you take the Ten Commandments in a li- 
 teral form as the basis of your moral precepts — you ac- 
 cept your doctrines in regard to war, criminal law, oaths, 
 and many other points from its letter and surface. With 
 what reason can you presume to say that the other parts 
 of it are not to be applied in their primary r.;|>ect? Scep- 
 ticism must continue to occupy stronjj ground until a sys- 
 tem be adopted which shall be able to say, the old cjo- 
 nomy is not liiible to flie objections which you allege 
 against it ; for it is from fii /t to last a volume having a 
 d<iul)le construction, and the spiritual version which is to 
 be procured by comparing it with the New Testament, is 
 tiiat sense in which we recoive it as containinor niatter of 
 doctrine, reproof, convicti<)ii and instruction in righteous- 
 ness. 
 
 On the whole, there is a considerable amount of evi- 
 dence to which little objection could be taken to the ef- 
 fect that there really are two economies, and that the line 
 which we draw between them in cert;iin parts, should be 
 })roduced along the whole extent. In conformity with 
 this principle, one part of the Church would admit that 
 the complicated frame-work which Popery set up, and 
 which it defends on the plea that it resembles the Jewish 
 institutio!;.^, is not agreeable to the genius of the Christian 
 system. As far as this goes, we have the consent of tiie 
 most spiritual men to the fact that it will not answer here 
 to imitate the letter ; that enormous evils have resulted 
 from so doing, and that it is essential here to translate the 
 symbol into its thought. Again, the agreement of the best 
 men of the age could be procured to the dogma that men 
 
14 
 
 liavc entirely crrod in STippo5=inrr tlint thoy could fairly do- 
 rive from the old economy, a rule which makes it right to 
 murder a man for his opinions. To this extent all the 
 evanjjelical allow that we must not take the letter, but 
 must be guided by the spirit. Again, we have the best 
 thinkers with us on the (juestion of war. Here, say they, 
 it leads to the worst results to take the superficial or ap- 
 parent idea. In the article of capital punishments, the 
 most intelli<j:ent would concur in believinjj that there must 
 be some defect in our present mode of interpretation, if 
 we can make the bible Sv"'em to give its sanction to a prac- 
 tice so abhorrer.t to feeling and reason. On the subject 
 of tht? objections raised by sceptics, and these principally 
 taken from the letter of the Old Testament, most reason- 
 able persons would concur in pnying that they cannot Ik; 
 answered on the present system — that for us to t.ike our 
 doctrine and morals from the surface of the book in one 
 instance, and to refuse the same privilege to others in dif- 
 ferent directions, shews a want of philosojdiy, and that the 
 only cfTectual reply to objections of this sort, would be a 
 doctrine announced and carried out — that the proper sys- 
 tem of hermenentics goes beneath the surface, and st) 
 comes at the treasure hid in the field. Further, we have 
 the concurrence of all that are spiritual to the following 
 positions, that the mode of interpretation that has been pur- 
 sued by the deepest divines has been to seek for the latent 
 thought concealed beneath the narrative or the symbol, — 
 that all the valuable discoveries made by them were alon<T 
 this track — that whenever they settle any matter in such 
 a way as that it becomes a fixed point, it is when they 
 are on this road — that in most instances where their re- 
 searches are disallowed and upset, they have been wan- 
 dering from this line, and that true believers generally 
 look to this principle for those fuller evolutions of divine 
 
 I 
 
 di. 
 prj 
 
45 
 
 , fairly lic- 
 it right to 
 Qnt all lb<- 
 lettcr, btit 
 
 \!C ibc ^^'^^ 
 e, say lUey, 
 ficial or ai>- 
 iment?, tli^ 
 t there must 
 prctation, if 
 (3n toaprac- 
 1 the subject 
 e principally 
 most reasou- 
 ey cannot b<'. 
 IS to take our 
 - book in one 
 1 others in dif- 
 ^, and that the 
 rt, would be a 
 the proper sys- 
 urface, and so 
 ither, we have 
 o the followinir 
 It has been pur- 
 .k for the latent 
 >r the symbol,— 
 hem were alon- 
 r matter in such 
 it is when they 
 where their re- 
 have been wan- 
 ■lievers generally 
 Dlutions of divine 
 
 iruih by which the i)lan of redompuon i*-; to be unrolk'd 
 nntil the [)iir|)ose9 of God are all disclosed. So then to 
 announce these economies to be difiVrent in character in 
 the wliole extent, i.s not so niiirh to \)vi forth a new 
 ihotiL^it, as to bring forward ((pinions already in existence. 
 It is to give form to what is loose, to give distinctness to 
 what is vague, to collect what is scattered, to ntter what 
 is surmised. It seems plain to us that all the real progress- 
 which theological science is to make, must proceed from 
 these premises, and must keep up the distinction between 
 the two testaments along the whole course of enquiry. — 
 ()ii(i of the preliminaries necessary before such a definite 
 plan can be f((lIowed, will obviously be to examine in what 
 iiegret? this method has been overlooked in past researches. 
 Several very prominent subjects will directly present them- 
 selves as the results of im))erfect analysis and confusion of 
 ideas in the past. These points <;f doctrine, form or pre- 
 rei't being examined, and being set down as matters that 
 have not been sifted, but have been brought over from the 
 Old Testament in the primary form, it will become an 
 object to ascertain their spiritual import, and to avoid in 
 future such imperfect analysis. The equation being clear- 
 ed of unknown quantities, the code of opinions being 
 ptirged of things hostile to honest enquiry, the question 
 being reduced to a simple expression, opportunity would 
 be alforded for a fair start. Men would fmd themselves 
 occupying a more scientific attitude in relation to the 
 vScriptures than they ever held before. They would see 
 tv.'o dispensations of dissimilar form spread out before 
 them, and would perceive that the problem which they 
 were invited to solve was this, liow to compare the two to- 
 gether so as to discern their points of coincidence ; and 
 discerning these, to find in them the doctrine, precept and 
 prophecy that is to regulate the opinions of the Churches. 
 
46 
 
 % 
 
 , 1 l,i« lunl little or nothing 
 
 Uero. <mcl there-have ''^^ "^\ , ,,„u,.a upo.t hy the.r 
 
 ,„teu.,."r".cs as not a h U^e ^^^^^^^^^ ^^ ^,,,.j. j.a 
 
 . lUus ,.veton.ling U. see ^^^^ ^,f f„,ji„g deposits un- 
 
 „o, set forth wtth ^ 'C M c 'o ^^^^^^. ^ ^^_^^^, , , 
 
 >ler every port.o.t of the v^or ^^^^^^^^^ ^^^,^^ ^,,,1^ 
 
 ,„e at une.i«al 'i^^'^'- ^^^ or of a geoglog.cal 
 
 liUo the face of a backgammon bo t ,^ ^^ .^^^^.^^^ ^,,„^^ 
 
 ,„„p, .Uevvs different c^U "- ^ j,.^,, „ew en- 
 
 , -.1 natural, and here . » P - ^^^ ^„j ^.^sents n~^ 
 
 ,ner f.Hows the same arb l^ y ^^ -f ,,e Uu,l 
 
 Learchc. in «uch a '"'"^'\^'^J^J^ „, d.scovern.g pr- 
 
 ,aie,. in with very ..rang .>J - ,,^ , ,„ ,„ ,ooU for 
 
 ,,ecy, or doctru.e, vvbc e he ^^^^^^^^ ^^ __^,^^,^ ,„, 
 
 l,em. I'l'^e '"^ ''<=™ "° l.t it becan.e l>in. to at- 
 
 -"--^" """ f ;""; l^^m :nd to end, on the no- 
 ,entpt to drive a sh t th - > ^ ,^,,j,„ .measure, 
 
 turn that the whole terr.to J ^_^^^__,,^^, ,,,„ 
 
 But that which has been done. ^^.^ ^^^ ^^,. 
 
 ?e performed on accurate pncjs,_l^^^^^^^^^^ ,^ ^^,^.^,,^^ 
 
 reel in our 0P""«" ,''" ."^^ „i.ics of spiritual character 
 Loughout, and provtded ^^^^ ,^,,, The Bible 
 eould be mduced '» f J„^, : e of that mode of invest.- 
 wotdd then come m for ^;'"Yc s^f„„ applied to severa> 
 gation wluch has ^««" ^„~„.„ent d.sposUio.. woul 
 branches of science. ^'^:^°^^„, ,,e to be con.pared 
 
 be heard to say, --^^^X; U ^'- ^"'"''^ '^ '=:;" 
 .vith spiritual, on «1 t methoU ^.^^^ ^^ .^^ ^^ ,,, 
 
 ducted ? They would propose ^^ ^^ ^^^^^^.a ., 
 
 „e Old Te=tament am^^ New ^.^^^^^^^ ^^_^ .^^ „, ft,,, 
 ialleni".es, and does the route 
 
47 
 
 or nothing 
 upon types 
 own disci>- 
 oii l>y tlieir 
 •l-hartly in 
 As they ilhl 
 eposits un- 
 h;ive sunk 
 ,f the Bible, 
 jreoglogi^al 
 hucU, there 
 :ach new eii- 
 l presents hi> 
 as if he hiil 
 coverinir pri>- 
 lit to look for 
 re it nitin ha- 
 me him to nt- 
 Mul, on the no- 
 idden treasure, 
 y munner, will 
 led we are cor- 
 neifit is typical 
 tritual character 
 ja. The Bible 
 mode of investi- 
 )plied to several 
 imposition wouKl 
 to be compared 
 enquiry be cot^- 
 like this at the 
 to be compared: 
 amed us two pa- 
 ry consist in find- 
 
 ing the points at which tliey tourli, — liow iii;uiy such point? 
 li:ive been already ascertained, — on wliat principle wero 
 thev doterniined, and how can thinirs alroadv known and 
 udinitled, be made subservient in leadinrr to t)ie elucida- 
 lion of other subjects that as yet arc unexplored I In pro- 
 secuting these encjuiries, attention would he directrd to 
 Oiich part of the Old Testament in its own order. What 
 are the seven days of creation, woultl of course be one of 
 the lirst (juestions? Is the first day the Edenic period, the 
 secon<l the antediluvian, the third the time of the law, the 
 fourth that of Christ and the completion of the canon, the 
 fifth the rise of Anti-christ, the sixth the Alillennari m pe- 
 riod, the seventh the everlasting rest ? The einpiiry would 
 he made what is the exact relation of Eden to the new 
 economy, what is the value of events from Adam to Noali 
 ill ;i sec«>ndary or spiritual sense, what is the thou:iht con- 
 tained in the deluge, and what is the moral of the j>eriod 
 of the patriarchs. Similar analysis would he directed to 
 the events connected with the captivity in Egypt, with th 
 passage through the wilderness, and the entering into Ca- 
 naan. The portion that would prohably demand and re- 
 ceive the deepest study, is that chapter where God delivers 
 the institutions to Moses. Little as the Bible in general 
 is known, we can scarcely understand how it happens that 
 this momentous section should have been so much ne^rlec- 
 ted. As it at present stands, the weary school-boy drags 
 through it unwillingly, and contracts that dislike to the 
 Bible which continues through life, the proicssional stu- 
 dent gets over it as he best may, the stupid devotee finds 
 in it ample room for his favourite indulgence of blind and 
 ignorant adoration, and the sceptic draws upon it for the 
 chief supply of those plausible sophistries which he fires 
 off at Revelation. It is melancholy that it should thus lie 
 in the way, a stone of stumbling to the honest enquirer, a 
 
 (; 
 
48 
 
 I 
 
 •ruo speccs of '"^•^'^'" """■; „„ehc.. The l.beruaclc 
 
 every piece of the fur lure . ^. ^^ ^^^^_^^^,,, ^,^,„,,, 
 
 ,,ave it* aistiucl m^'"" '^- bclousing to tl.o .erv.co.- 
 ,ouUU,en,n>Ue.ln,each f^bd .^^»^^^^^ ^_^. ^,,^ „ 
 
 ,Uc order of .Ue Pr.e.t , cour^^ ^^^ ^^^^^^^ ^, . 
 
 Vt.est, aud of ll.e l^ovUe. , the r _ , ,,.,i„,o,.\.y of tl.o 
 
 , :Uure of the -^f -"'J«^ "f .^ ,Ltru„,ent of nm- 
 .cvoral festivals-, the '"^ '"^^^ ^,,,i,e of the hou^e of 
 
 ,.c that i-erformcd a ,-. rt " ^^ ^j^.,, volummous 
 
 God. We cot-ld '">"g'";;\^ \,„, H should become mat- 
 .abject to be so canva.» d = th ^^ .^^^ ^^^ ^^^^^^._^^ 
 
 Joi as much >"^t"'"'"' ;;,„,,, the tustituies respect- 
 a,o whole series. In ^^^U, „,,e others w.uch re- 
 in. .lungs clean and u" l-m, " ^^ ^^^.^^^^ ^^,^^^ 
 
 „;uted the condttct of W .,, ,,,« -tpon their de- 
 li life ; as also those others ^^^^^^j, ,„,„. 
 
 lanour toward the '^^^^^^^^.y lead on to great 
 ,..r of deep '^search that voul .^^^^^ .,^ ^,,, ,,ents 
 
 results. Another cbapter ^vouW t ^^^^^^ ^^^^ ^.^^.^.^ . 
 
 tUat befel the chosen jKople « 1 ^^^^^ .^^^^ Canaan •. 
 
 ,„eir journey through thdese' , ^^^^ ^ „,^^i „,, 
 
 ,,.e.r adventures un.^cr » ^ ^^ ,f Sieges,. 
 
 Uer the Kings, would compose^ ^^ ^^^,^,„ j „. 
 
 .,, the Mosaic i"— f J°ii,, so this latter sect.on 
 trine atrd practice fo'J'^ ^ forth the evoltttions anc 
 
 would probably be seen to had .^ ^^^^^^^ 
 
 changes through -'-.^' '"^.y be made to find two 
 l,-urther, an attetr>pt rn.gl P^oba y ^^^ 
 
 >'-n nlrtTSlc? m in- posifon with t.,e 
 phets from Isaiau lo 
 
 
I 
 
 ^es to \»as«. 
 
 3SC, wouUl 
 
 tuber uaclc 
 
 every cur- 
 (T NviiUout — 
 DC slicwn to 
 rate process 
 ,ie t-ervice, — 
 of the Uig^i 
 y upon them ; 
 losophy of the 
 umcni of mu- 
 f the bouse of 
 lis voluminous 
 \ become mat- 
 it present from 
 .tUutes respect- 
 ,tberri \v\iich re- 
 arious relation? 
 upon tlieir dc- 
 uUl furnii^il mat- 
 lead on to great 
 self in tbe events 
 
 ture from "EgyV^ '■ 
 itry into Canaan; 
 
 J Judges, and un- 
 ,bicct of diegesis. 
 ^tl to contain doc- 
 this latter section 
 the evolutions aivi 
 srael is to pass.- 
 e made to find tNVO 
 placing the pTO- 
 position with tbc 
 
 49 
 
 Apocalypse. Su}»posiii!X thut tlio two lines were fouiul i»> 
 corres{)oiiil, ruid \\v\i a few le;i(liM(T i)oints were discovered 
 where tlu;rc was obvious coincidence, a calculus would 
 be procured that would seem aditpted to obtain accurate 
 solutious. luKi'Tiuiiis for ar-niment's sake, that these two 
 lines c»»nsi?ted ot'the same events, the ditlerence between 
 them beiuiT only r»)rmnl, or that winch exists between a 
 work and its ind(>.\, this at liie very outset would fur- 
 nish a scile from whicli the relative size of the inci- 
 dents could b<' ascertained. Each point of agreement us 
 It was successively come at, would render the )»roccss 
 uiorc siuiple. Aud thus, instead of pursuing the unscien- 
 f.ific and unsuccessful course of resortinifto human history 
 for an elucidation of prophecy, a method would be exhi- 
 bited, by which the solution would lie entirely within l!ie 
 record. A co!iiparison between two sets of syndjols, hotli 
 of them divine, would supply a mode of explanation short. 
 >^imple, nnd under proj)er conditions, very certaiu, Tv) 
 turn the Old Testauient to these uses, would bo to br<'ak 
 \\\) what at present is really fallow <rround. It would b«; 
 to vindicate the Scripture, when it says that all these 
 things are types, and were given for our admonition, upoii 
 wliom the ends of tlie world are come. It would verify 
 the assertion that *xi^'es us to believe that the elders min- 
 istered these things less for tiiemselves than for ii^. If. 
 \vould seem to give practical demonstration that the so\cn 
 days of creation are also seven periods in the kingdom oi 
 grace, by shewing us the man o^ the sixth day nourish infr 
 hiuiself on the elements of the third day, feeding on the 
 herbs and the fruit-tree, whose seed is in itself. 
 
 -oo- 
 
 a 
 
m 
 
 50 
 
 CHAPTER III. 
 
 Tin: TE.\ 1 on.^1 A:\DnL\TJ*. 
 
 •' MV" /xmnv thai the Law Is SpirituaL'' — Hum. VU. 11. 
 
 ' ■ I 
 
 ULi: procedin;,' reuiiirks arc to the cHl-ct, ihiiithc g('iiiii> 
 oC the two ocoiu)inies has not hceii t'lilly umlorstood. Tli< 
 road tliat i.-rror lias imrsued, has consisted in lirinirinLr ovci 
 from tlu' old to the now, without translation. A little Icn- 
 ven loa\enth the whole luinj). It i.^ not then surprisinir 
 that the lartro amount in which this has been connnitted. 
 hhoidd have allected the whole problem to a serious extent. 
 11' as Paul informs us, an adherence to the sin<rle rite of 
 circumcision would vitiate the gospel, bring in the leg;il 
 i^|>irit, and make men debtors to do the whole law, how 
 nnich more mu."<t this happen if the system of the ]N'»'\v 
 Testament has been polluted by large infusions from tin 
 (dd economy. If the opinion wliicli wc have expressed 
 th:it the distinction between the two testaments is of such 
 a nature as to separate them in their whole length and 
 Itreadth, if this be correct, then the mere locality of tlii.-' 
 twentieth chapter of Exodus, would determine the viewt(' 
 bt* taken of its contents. The inference would run thus 
 it forms a part of the IMosaical system, but it is throughout 
 typical in its character, therefore this chapter must be oi 
 the same texture. Most men, however, would deny tin 
 premises rather than allow themselves to be shut up totlii- 
 conclusion. Notwithstanding this, the argument appear 
 to us very strong. All the churches admit that there an 
 two testaments. All confess that they arc distinct in tlicir 
 general complexion. The erudite and pious in all woul*- 
 i)robably go so far as to allow, that witli the exception o! 
 tlie decalogue and perhaps a few other portions, the Ok 
 
 .'^av 
 
 to ; 
 
 tJi.'il 
 
 of a 
 
 men 
 
 the 
 
 tJK.'ii 
 
 ••^'UCJ] 
 
 Wo id 
 *-^^\, w 
 the (i 
 clau.d 
 typic 
 of itsi 
 iu'cij 
 meiit,] 
 
 M'C5 (I 
 
 at ifsi 
 IJnd i 
 a iii(>:i 
 
 the a-»| 
 
 answtj 
 
 fled t( 
 •the //J 
 irroun 
 
 y- 1 
 
r»i 
 
 .M. Vil. 11 
 
 rstootl. TU« 
 )r'm<iini| *^^'^''' 
 
 ,cu ^;arpri^i^LI 
 
 eriuus extent 
 siiijrlc rite ol' 
 ig in the leif^l 
 hole liiw, hov. 
 lu of tl»o N»'\v 
 isioiiri iVom the 
 lavc expresscil 
 ^eiils is of such 
 jlc length uuil 
 /ut^/i^i/ of thi^ 
 line the view to 
 ,vould run thu^. 
 it is throughoui 
 ptcr must be oi 
 would deny tlu 
 c shut uplothi" 
 gumeut appetiv^ 
 it that there arc 
 distinct in tlien 
 cus in all woul^ 
 the exception o! 
 lortions, the 01^ 
 
 Tt'J*iiinicnt is to be regarded as one li«ld cf allegory, sym- 
 bol, and typo. But uliy tho>e e\<rptionr» ? >Vin'n the 
 Scri[)tures give out tliat Hioy are niadt! up of two portion?, 
 tiii-^ unnonncenient would warrant tlie oxp'-rtafion limt 
 (' nil portion !•> to l)e infc-rprcteil i«n a priin-iple that will 
 extent! to all it.- j)art-:. Wlun the .>-aered writers refer to 
 the law, ami in so doinu^ ([note in caeh direction fr<.iii tiie 
 Peiitateucl', t»n<' Would ciTtainly supj)o>e that they woull 
 .-^av in >.o 11:1111 V words that the ten connnandinents belonif 
 lo a uitVerent cah srorv. W'iien lluv ufive us to understand 
 that tlie hearinL^of the old testament upon the new, i.- that 
 <>fan alleiTory upon a code of doctrine, wiien they warn 
 men against confounding the two, when they atlirm th;it 
 the li'tter kiileth, when tln'V cen-ure their j-roselytes for 
 t!i(>ir proneiK'ss t«» return to i)ondage, when they make 
 sucii important statcim nis and in so many instance*, one 
 would anticipate that those sections that were not includ- 
 Oil, would have been ex})ress!y labelled. The locality of 
 the decalogue and the absence of any such di'^tingui^hlng 
 clauses, furnish a valid rea.^un why it is to be re;rarded as 
 typical in its character, even previous to the examination 
 of its contents. The prevalent opinion in every age ha.s 
 been that this system is designed to furnish a list of enact- 
 ments which are moral or spiritual in their literal aspect. 
 "NVe. do not stay to enquire i'V what steps tliis idea arrived 
 at its present situation. We are content to take it as we 
 fmd it fully grown. The decalogue being thus viewed ;'s 
 a moral system, a line was forcibly drawn between it and 
 the general contents of the volume in wiiicii it stands. In 
 •answer to all those passages in either testament that speak 
 fif the abolition of the law, theologians were quite satis- 
 fied to say, that refers to the ceremonial, it cannot refer to 
 •the moral law. They did not stop to examine into the 
 ground:! of the distinction, nor to ask whether it was from 
 
r 
 
 
 52 
 
 ''iod, or of men. Tlio mine became to lliciii a liung', the 
 exi.stence of a term was to lliem an arguineiit ;)p;irt from 
 tlie correctness of tliat *enn. Content witli tl'i.s circular 
 mode o4' reasoning, quieting its scruples with a word, a 
 sentiment, i; place of a f;ict, theoloixy li<is gone on for 
 centuries leaiiing on a distinction which it cannot shew to 
 exist in tlu; bihie. lience in llie b(^-t systems of divinity, 
 in the works that were considered the littest for the in- 
 struction of youth, a section is generally set ap irt fur the 
 elucidation of what is called the moral law. Hence als(. 
 of all sulijects in theology, there is j)erhaps not one that 
 lias engrossed so much attention as the Sabbath, in tin 
 form ii>. which it is propounded in this system. From tlu 
 icformation downwards, legislators have been constantly 
 dealiuii with it — countless statutes have been published en- 
 forcing its observance — innumerable treatises liave enlarg- 
 ed upon the goodness of the institution, it has been a 
 standing theme of ekupient declamation, the morality ot 
 nations has been estimated by this test, it has atTected r.ii 
 institutions, it has gone far to bestow upon certain racc-^ 
 the peculiar character that distinguishes them, be it good 
 or bad — it has in many quarters been the chief oi the only 
 tenet that has laid hold upon the mind and inlUicnced tiic 
 practice. The elTect of this code, assumed t(^ be moral, 
 has of course been very great. If one carnal institute 
 would vitiate the gospel in a degree, ten enactments if t: 
 this character, must ternbiy obstruct it. We think thai 
 its -operation may be stated in the following manner. T^ 
 a large class, one that has always included nine-tenths o: 
 the professors of religion, it has stood in the place of a!. 
 theology. In them it has helped to foster the dispositioi 
 which reduces divine things down to tlie level of what un- 
 regenerate man will admit or perform. While it woul' 
 not be possible to devise a system that this arminian tcm- 
 
« 
 
 I iiiing, the 
 apart ffoiB 
 
 ,V\6 civculiir 
 ill a wonl. '<i 
 Tuiio on tor 
 uiiot sUewtu 
 ^ ol" (livinity. 
 ^t lor the iu- 
 apirt lor the 
 llcncc also 
 ,s not one that 
 iabbath, iu tlu * 
 ■m. From tlic 
 K'Cii const aiUlv 
 
 II pnblislicd (^n- 
 ;es have enlar;:- 
 
 it, h;is been a 
 ibc moral It y oi 
 
 has alYected rli 
 on certain racc-^ 
 them, be it good 
 chief or the only 
 (1 inilnenced the 
 ned to be moriil 
 
 carnal institute 
 
 enactments it" *-' 
 We tliink thai 
 in'T manner. 
 
 'V 
 
 1\ 
 
 led nine-tenths u 
 n the plfice of »■ 
 er the disposition 
 ; level of what ii*v 
 While it ^vou^ 
 .hib arminian tci'i' 
 
 53 
 
 per would not pervert, it i? very possible to frame iiietho(N 
 thu will 'lirectiv favour and help it out. We consider 
 that the oj)inions current in regard to a moral law founded 
 nn the Ten Commandments, in their literal form, hav-^ 
 had this etfect. To this source, we refer much of that 
 !ei:a] spirit which, since the beginning of the seventecntli 
 century, has been the most common feature in all the 
 ♦•hurchcs. Men have perceived that a few points of very 
 diluted morality, and a few ceremonies that c;dled for U') 
 morality at all, have composed the capital of the religious 
 coniniMiiitv. 'I'licy have found that it is not peculiarly 
 'liliicnit or unpleasant to assume that much of a (juasi re- 
 ligious ch:iracter. They h ive experienced no irreat dif- 
 ficuhy in {'^aching tiiis nnnh to thot<e within the sphere of 
 their iulhience ; ar.d hence the usual aspect of things for a 
 conxiih'rahle time past, has been a visible Church, almost 
 «'o-exiensive with the poj)uIa.tion of countries. A consi- 
 derable a»nount of Scripture accepted in a natur.il, literal, 
 and unsplritualised version, necessarily produces this el- 
 frct. It causes the oflence of the cross to cease. Tt olFers 
 a way of salvation free from rtigged places. It secm.s to 
 render compatible the service of God and of the workl. 
 in spite <if the inducements hehl out to ado[)t a religion 
 \vholly of human construction, there have been godly men 
 alono' this period. The law which makes nothing perfect, 
 ln-< not succeeded in turning away the eyes of such from 
 the cross of Christ, but it causes them to see it throu^rh a 
 mist. It has not j)revenle(l tliem from escaping from 
 Ivjypt, but it has hindered them IVoin proceeding far on 
 tlieir way. it Ins not kept them from taking the true 
 tbundatir.ti, but it has deterred tluMu from lavin^ much 
 upon it, except hav, wood and stubble. That so iireat a 
 nultitude connect tliemselves witli religion without beino 
 teliofious. that so manv others re?llv sincere, are weak 
 

 I '' I 
 
 <«ill 
 
 
 ' i> 
 
 J 
 
 K 
 
 1 
 
 ^R 
 
 
 54 
 
 «^ickly t'lnd a^leop, we a.<cribe iii a grfat degree to thepovvrr 
 of the letter. Doctrine is presented in sucIj a shape and witli 
 such accompaniments, that it can be embraced without 
 fiith, or if faith does spring up, tlie infusion of old Ifavcn is 
 so strong as to detain it at the lowest conceivable ])«.int. 
 A suspicion has })revailed in some (piarters, that nien 
 were wrong in their views of the moral law, so called. 
 But the susj)icion has been generally advanced iti a man- 
 ner so very illogical and weak, that it has excited atten- 
 tion only to produce contempt. Nothing can be more 
 prejudicial in doctrinal matters than to say of any i)arti- 
 cular subject, I do not like it hcrausr. I do not like it. 
 Tiie argument might be accepted as valid against Dr. 
 Fell, it cannot be received as sufTicient against the Ten 
 Commandments. Now this has been the principal reason 
 that has been urged. A few men, proi)ably [)ious, and 
 certainly weak-minded, have felt tliat there was something 
 wrong in this direction. They have stated their senti- 
 ment — they have backed it with the remark, that our 
 opinions in regard to the decalogue, were not in character 
 or keeping with the Gospel. So far we deem them right. 
 15ut a sentiment can only beget its like. Tt cannot pull 
 down strongholds — it cannot remove rooted convictions — 
 it cannot dis])lace that which has even a show of argument 
 in its favour. The Antinomian school has felt properly, 
 but it has reasoned weakly in this matter. It has scarce- 
 ly advanced the subject. It has probai)ly enn^endered ;i- 
 nuich dislike as it has produced airreoment with its tenets 
 A man on approaching this cpiestion, can hardly feel to- 
 ward his fv)rerunners of this school tliat they liave smootii- 
 ed the way, or facilitated the task. We consider it to he 
 a fair objection to the general opinion in regard to tlic 
 'J'en Commandments, to say of them, that they lie in tlif 
 heart of the old economy. Their latitude proves sonie- 
 
 tion 
 If it I 
 ^11 a| 
 Jtin 
 ♦^crji 
 Con I 
 
 1 
 iu'^fil 
 or 111 
 
 it asl 
 
 The[ 
 
 t}ier( 
 
 «yml 
 
OVJ 
 
 the powrf 
 ipe and wHIi 
 cod witl.out. 
 old lr;iv(>n in 
 vai)le point, 
 r.s that nuiu 
 ^v, HO called. 
 h1 ill a niiui- 
 xcited atten- 
 ?,an be nic^rc 
 of any parti- 
 i> not like it. 
 
 1 'a^rains^t Dr. 
 Vm^t the Ten 
 incipal rea^ion 
 ,lv pious, and 
 wns something 
 cd their scnti- 
 lark, that our 
 ot in character 
 cm thein right. 
 
 Tt cannot pull 
 ] convictions— - 
 ,nv of argument 
 
 s felt properly. 
 It has scarce- 
 cn^endcrcil :i- 
 t Nviih Its tenets 
 u Inrdly feel t'> 
 loy hnve smootli- 
 
 consider it to In 
 in regard to tbf 
 at they lie in tlio 
 
 (k proves som^^- 
 
 •■hiiig. li is a jiood preliminary. It fully wnfranis tur- 
 tlier search itito the sdhject. We likewise regard il rs a 
 >>oIid objection to nrfje, that the ideas which the KiMo 
 gives forili as to the great contrast between the two eco 
 noinie*, — as to the peculiar liberty that belongs to theg«>s- 
 pel — as to the completeness of the work of Christ — .'-<< t.) 
 the plenary manner in which he fulfilled the law, do r.'.i 
 at all coincide with the received views relative to the «{e- 
 calorriie. Either of th'^se aruuments is ffood as an ad- 
 vanced post, neither of them will siiiTice for an army of at- 
 tack. The main reason on which we depend is this, — ilia 
 ' xnmin.Ttion of the contents of the Ten Commandments, 
 When analvsed they fljive forth the same efTects witli tlio 
 rest of the economy in v.hich they are fonnd. They loom 
 •lilt, they throw off a skin. They shew themselves snscep- 
 ?ih!e of a higher or deeper meaning than the apparent one. 
 That deeper, more mystical sense, agrees with the con- 
 text of all Scriptnre, with the general mind c)f the s[.irit. 
 It melts into harmony with the whole colonring of tho 
 Bii»le. The superficial een.se is temporary and local. \t. 
 agrees with Jiuhiism, it does not agree with the dispensa- 
 lion of the spirit. This is the position on which we rely. 
 If it can be made good, the argument does not admit of 
 nn answer. Tt interweaves this portion with all the yc<u 
 It interprets the Ten Commandments by the rule of all 
 i<cri)>ture, and then it interprets all Scripture by the Ten 
 Commandinents. It tries the question back and forward. 
 I. " Thou shalt have no other godr^ before me." This 
 institute is not in the highest form ; it isin the allegorical, 
 or tlgura\ive shape. It has as much of the symbolic rbcat 
 it as the other parts of the volume in which it stand-. — 
 Therefore we consider it to be of the same substance; 
 therefore we regard it as occupying tlic same level. Tt Is 
 eyinbolic, inasmuch as it employs tlie term ^ods in a «eii«e 
 
•1' tall iT« MMiirVftmum^m 
 
 W 
 
 ' t 
 
 i ; 
 
 ! m 
 
 56 
 
 \\iiicli is not actual. It designs to say, no desire must iu' 
 teiiere witli my service, no inclinati«-n must oppose mv 
 autliority ; every feeling must be in subjection to my will. 
 13ut it expresses tliis by implication — this is not the a{)- 
 parent or superficial thought. To come at this, the pr( - 
 cess of digging or diving must be resorted to, as in all 
 other parts of the Old Testament. Like the other portion 
 of the volume to which it belongs, it df • lares itself to be 
 spiritual by this test, that it will not endure to be pushed 
 to the full extent of the letter. Carried out thus far, it 
 ceases to be true .> ')ecause it would then admit the exist- 
 ence of other gods, and by so doing, would contradict thi 
 rest of Scripture. The literal sense cannot be the true or 
 hiL^hest sense, because when urged as far as it will cf,,, it 
 does not agree with the general tenor of the Word of God. 
 The spiritual meaning nmst be the true one, because con- 
 sidered on all sides, it coincides with every thing else in 
 Revelation. The institute intends to say, — you must not 
 act as if there were other gods. But it does not say this : 
 it leaves you to infer it. In order to come at this thought, 
 one must remove the surface. To procure it, that process 
 of comparison by which the value of other types is deter- 
 mined, must be gone through. This sense does not arist 
 directly out of the passage — it is obtained by striking ai; 
 average. But this passage which gives forth an idea in a 
 latent manner, has, like other figurative statements, co- 
 relati\e passages which express the thought in a higher 
 form, and one which is not liable to be mistaken. Then 
 is mysticism here ; there is no mysticism where our Lord 
 says, *'Thou shait love the Lord thy God with all tin 
 "' heart, and with all thy soul, and with all thy mind." — 
 John, too, announces the same doctrine without a metaphor 
 w hen he says, " Little children, keep yourselves from idols." 
 We view this enactment as mythical, — First, because ii 
 
 >■ 
 
 1 
 
57 
 
 ire must hi' 
 , oppose my 
 \ to my will, 
 not the ap- 
 liis, the pvo 
 to, as in all 
 other portion 
 
 !s itself to be 
 to be puj-hed 
 It thu^ far, it 
 Imit the exist- 
 contradict tlu 
 be the true ci 
 ft it wdl gv.', it 
 Word of Cod. 
 , because con- 
 y thing else ii< 
 -you must not 
 !S not say this : 
 at thisthoutrht. 
 it, that proces.- 
 types is deter- 
 e does not arise 
 by striking ai. 
 rth an idea in n 
 statements, co- 
 ight in a higher 
 istaken. Theri 
 where our Lord 
 Jod with all th} 
 all thy mind."— 
 thout a metaphui 
 lelves from idols. 
 -First, because n 
 
 fjccurs in a volume, the other ])arts of whicii arc allowed 
 to be of this texture, — Secondly, becau.«e when taken in 
 its strict literality, it in connnon with all symbols, exhibits 
 weakness, and refuses to be so handled, — Thirdly, be- 
 cause there are many other j)assni^e.s which, standing to 
 this one in the relation of irlosses (tr antitypes, e\pres> 
 what is obviously the same idea, and without a tiirure. 
 11. " Thou shah not make unto thee any graven ima^e. 
 or any likeness of" &,c. This enactment when co!i^tru- 
 ed in the literal sense makes it to l)e an act of treason 
 against the most high, when men carve a statue, or paint 
 a portrait, v-r stamp a coin, or for purposes of science give 
 a representation of any one of all the works of God. It 
 attaches guilt to that which is not in itself a crime. We 
 can understand how for wise purposes such an institution 
 might be clothed with force for a time. We cannot un- 
 derstand how it should be placed on tlie list of tlio.'^e prin- 
 ciples wliich are to be of authority for ever, it is an in- 
 telligible notion that in common with many other similar 
 regidations it should have been imposed uj)()n a particulai 
 nation, which in enduring the yoke was thereby to furnish 
 instruction to the men of an alter j)eriod ; but it is not a 
 reasonable thought that would repre.'^ent it as a rule that 
 was designed to define a course of conduct for the men of 
 all times. One can bear to look upon it as temporary and 
 local — it shocks our reason to suppose it catholic and eter- 
 nal. It is quite otherwise when it is stripped of the sym- 
 bol. It then becomes a beautiful thouiiht. It then i)ear.^ 
 this meaning — a.s the first regulation enjoins that God 
 alone is to be worshipped, so this second ])rosecuting th«^ 
 idea, forbids that any image should be carved upon the 
 lieart, lays down the principle that no being inferior to tlu^ 
 most high, is to take an inseperable hold upon the aftec- 
 tions. Jmages of things and persons, may be allowed \^ 
 
trf 
 
 •w 
 
 v.; 
 
 i ( 
 
 i ¥^ ^ 
 
 tlont tliroiigh tlie nuud, they may even be perniittod to har- 
 ))our there I'or a time, hut they must not be cut into its 
 substance, for in that case thev cannot be rcmove«L No 
 rme can (lis{)ute but that this is a pliilosopliical idea ; as 
 little can it be denied that it is scripturah That passage 
 of Ezekiel whore the liouse of Israel is censured because 
 each man is to be found in " tlie chambers of his imagery," 
 will occur to many minds as expressing a parallel thought. 
 We believe that under the figure in this enactment, there 
 lies a doctrine which enjoins that the heart should be kept 
 with all diligence — tliat no earthly thoughts should be 
 suffered to take root there — that no created objects should 
 be suffered to grave their likeness there — that none of its 
 })owers sliould be thrown away upon the adoration of 
 things temporal — that Jehovah alone is worthy to reign 
 there. So to read the regulation is to adopt a meaning 
 which corresponds thoroughly with its own tenour — wliich 
 coincides with all scripture — which has no local or acci- 
 <lental aspect — which imposes no unreasonable tyranny, 
 and which presents us with a valuable illustration that we 
 had not seen because of the symbol. 
 
 III. " Thou shalt not take the name" &-c. The amount 
 of meaning at present extracted from this institute, is tri- 
 fling ; and on the whole, the influence produced by it is 
 superficial. It tends to austerities and decencies, it does 
 not lead to realities. The rutnic being allowed to stand 
 for the sense that is most apparent, punctiliousness in re- 
 gard to language, is the chief efl*ect contemplated or re- 
 alised. No man sees in the enactment the guilt and the 
 sentence of the hypocrite. No man discerns in it what 
 so much of Scripture vindicates, that it is a serious mat- 
 ter to cover with a covering which is not of God's spirit. 
 Extreme nicety in regard to words, solemnity of demea- 
 uour, endless sermons and tracts upon the sins of cursin<! 
 
 sue] 
 
 feat I 
 
 man 
 
 dee| 
 
 wjioi 
 
 the ( 
 
 lie 
 
 and 
 
 l»aii(i 
 
 siiopl 
 
 to taj 
 
 -A iru i| 
 
 Ciod 
 
 that 
 
 »«i><)n| 
 
 tljat 
 
I 
 
 Lcd 10 har- 
 Mit into its 
 ovea. No 
 il idea ; as 
 lat passage 
 ed because 
 s imagery," 
 Icl thovigbt. 
 mcnt, there 
 )uld be kept 
 5 should be 
 )]ects sliould 
 [ none of it^^ 
 adoration of 
 thy to reign 
 )t a meaning 
 nour — \vhici\ 
 iocal or acci- 
 ible tyranny, 
 ration that ^ve 
 
 The amount 
 stitute, is tri- 
 iluced by it i? 
 encies, it does 
 owed to stand 
 Aousness in re- 
 mplated or re- 
 e guilt and the 
 irns in it what 
 , a serious niat- 
 of God's spirit, 
 unity of dcmea- 
 3 bins of cursin? 
 
 .j9 
 
 nnd bhispheming, as it is termed, such are iho poor re 
 -lilts derived from a statute that contains within it much 
 deejjer thoiiirlUs. It suited the divine purposes to ))h'ic(' 
 before a j)e(>j)le for a time, a reguhuion so framed tliat ii 
 fauirht tlieiii deep reverence in makirjg mention of lii> 
 jiaiucs and titles. What we object to, is tliat wlwit an- 
 swered a temporary end, should be viewed as the final 
 meaning and iuteiuiom When the many passages in Old 
 and New Testament which treat of the tendency in men 
 to take the form in j)lace of the reality, which deal with 
 will worsiiij) in all its shapes, which shew up man's })rone- 
 ness to the external instead of the actual, which detect tiie 
 mclination in men to place godliness in anything else but 
 that in which it reall> consists, which declare that obla- 
 lion and incense are an abomination, except when oti'ered 
 with the true design, that the heart is the seat of vital re- 
 ligion, that God will be satisfied with nothing short of it, 
 that he is a jealous G<id, who will not be mockoi], when 
 such portions, constituting as they do the most frequent 
 features of tlie Bible, are fiillv analvsed, it nmst occur to 
 many minds that this enactment refers to a subject mucii 
 deeper tiian that to which it is usually aj)plie(l. Again, 
 when the many Scriptures that describe God's love toward 
 the Churcii are weighed; when it is borne in mind how 
 he dwells upon the topic, how he illustrates it !)y fiither 
 and cliihireii — by tiie Eh<j,W and its ofisprinrj, bv the hu.s- 
 l)and and the wife, by the rot)t and the l)ranches, by tlic 
 Fhoi)h('rd and the sheep, by the head and the members— 
 to lake his name in vain, becomes an idea full of meaning. 
 Again, when those other Scriptures are canvassed wherein 
 God gives his people a new name — wherein lie declare^, 
 that lie writes them upon His heart, that He piUs a mark 
 upon their fijreheads, that He knows them that are His, 
 that He shall separate between the sheep and the goats-,- 
 
00 
 
 belwet'u llic grain and the chafT, betwoen the wlicat anil 
 t\\Q tares, tlien this comniandnient becomes invested with 
 the thonL^ht tliat it is an impious attempt to call Cod fa- 
 ther when his spirit is not in us. As{ai!5, when those texts 
 that speak of God's jealousy of his own honour, are dis- 
 cussed, texts wherein lansuajre is exhausted in narratini; 
 how impracticable it is to deceive him, how surely this 
 will briiiir down ]nnushment upon the impostor, how much 
 worse it shall i'are with those who put on sheep's clothini:f 
 thai) with those wlio eschew a prolession, then this enact- 
 ment is made to utter its censure upon a crime which 
 even apart from the declarations of scripture, one might 
 have concluded to be among the most devilish that ntan 
 can C(»imnit. Finally, when those many other passages 
 are examined wherein the name of God stands for as much 
 as the fharacia' or person, the subject is still further in- 
 vested with importance. From these reasons we enter- 
 tain no dou!)t that the third commandment mainly refers 
 to false religion, and chiefly contemplates that wicked ten- 
 dency which on some plea or other always induces the 
 ivreat majority of mankind to take the name of Jehovah 
 without being betrothed to him. At present it can only 
 prevent offences of the lips. At present it can affect only 
 the appearance, but can produce no radical change upon 
 iTien. As it is now understood, it only helps to foster for- 
 malists and hypocrites. It makes decencies to pass cur- 
 rent for principles, and assists in giving to a large por- 
 tion of society that constrained, hollow and heartless as- 
 pect, imder which vice thrives with rank luxuriance, and 
 beneath which human nature shews really more hateful 
 than when it stands out in bold undisguised badness. — 
 Clothed with the meaning which we attach to it, this in- 
 stitute will be seen to deal with a subject of vital moment. 
 iiJ^ulerstood in this sense, it will atchieve effects which go 
 
 \'. 
 
i 
 
 e wheat aiul 
 iivested witlv 
 call (jod fu- 
 ll lliose tcxt.^ 
 our, are dis- 
 iu iiarratiiii: 
 yw purely tbir^ 
 DT, how much 
 -e\)'s clothini.' 
 en this enact- 
 crnue which 
 •e, one might 
 ilish that man 
 other passages 
 (Is for as much 
 still further in- 
 sons we enter- 
 It mainly refers 
 uit wicked ten- 
 induces the 
 me of Jehovah 
 ;ent it can only 
 can affect only 
 ,al change upon 
 Ips to foster for- 
 lios to pass cuv- 
 to a large por- 
 |nd heartless as- 
 lluxuriance, and 
 ly more hateful 
 ised badness.— 
 |ch to it, this in- 
 of vital moment, 
 leffects which g'^ 
 
 Gi 
 
 ileeper than tiie surface. It will say to the man disposed 
 ♦i) palter with things eternal, your conduct is at once dan- 
 tferous and fruitless, it will iiccoinpli>ii no i)urp(i;50 hut 
 iliat (tf airgravating your punishiuent, for God views with 
 *'\treiiu' jealousy any attempt to counterfeit his name, 
 'i'liiis, instead of cheri>luu^, it will deter the liypoerlte. 
 To the converted man, on the other hand, it will speak 
 this huinruaL'e. The .Most High has adopted you as a son, 
 lie has baptised you into His name. Vou may so actus 
 that this distinction for all practical purpc^si'S, shall amount 
 to little. Vou may stand so obstinately in the altitude of a 
 hearer, as to lose all the knowledge ami advantage that ac- 
 crties from doing. You may cherish so many weak thoughts, 
 and foster so many pernicious prejudices ; and may render 
 religion a thing pertaining so much to party, and se(M, and 
 ceremony, and sell-aggrandisement, as to make the Christian 
 profession ridicuhms in the eyes of the world. 15y such con- 
 duct you are not hoiK^ring God — you are taking his name 
 in vain. On the contr;iry you may deal so candidly with di- 
 vine iliini;-, you may give them so warm a place in your 
 heart, vou may so consistently follow speculation into ac- 
 tion, vou may comport yourself so singly, so reasonably, in 
 so honourable a manner, as to obtain the richest results 
 within your own soul, and to make godliness seem most 
 respectable to the view of all who come within your rcacli. 
 Debate the alternative, for it is an affair of deep import in 
 which of these paths you conclude to walk. So to consi- 
 der the enactment is to extract from it a truer meaning 
 than when it is understood as telling men to beware how 
 they speak of God, without defining how they are to feel 
 to God. To the regenerate man it is comparatively un- 
 necessary that he should be told that he should mention 
 the divine name with reverence. To the unreo-cnerate 
 man it is unimportant that he should be told how to speak, 
 
0-i 
 
 h ■ 
 
 m\ 
 
 siiico spoak as ho will ho does w*-' //<//i/.' just!\. Hero u> 
 olsewhcre it i^ ii prolitable exch'ihi.ce to talv(,' the titictriiu' 
 ill place of tlie syiuhol. 
 
 i V' . " llen)einl)or tlie Sabbath Day to keep it huly,*' wVc. 
 This Ct)nunan(lineiit is of no more ijitriiisic iinportaiuH.' 
 than any of t!ie others. It has been exaj^L^erated beyond 
 its owji just dijnensions, and during a course of nges ha> 
 been practically dealt with as if it were tlie one ^n"eat 
 Coniniandinent of the Law. Because ol" tlie very promi- 
 nent position which it lias been made t<.> occu[)y, we shall 
 i^ive it a place by itself, and shall reserve our remarks 
 upon it for a se[)arate cliapter. 
 
 V. " Honour thv father and thv mother," &:c. Tin- 
 type is apparent in this instance, likewise. 'J'he spiritual 
 mind perceives tkat an object is prestMited which nui>l 
 conceal somethini,^ else beneath it ; for tliis reason, thiit 
 when taken in the letter, it does not express a coherent 
 thought. Nehher the command, nor tlie promise attached 
 to it, expresses a reasonable idea v/hen viewed in the literal 
 form. The mind becomes aware that there must be a 
 profounder thought concealed beneath the surface, be- 
 cause the superficial idea is scarcely rational. In savin; 
 this, we do not mean to state that there never was any 
 meaning in the type. We believe that at the time of it.> 
 enactment, it was so contrived as to be locally correct,— 
 But what we mean to assert is, that it will not bear to h.' 
 regarded as a Catholic institution in its literal sense, h 
 is not true that it is the duty of all men under all circum- 
 stance.", to honour their parents. To assert the contrary 
 is to impose a rule which leads to immediate and obviou-^ 
 absurdity. A man in virtue of this principle, becomes hi- 
 vested with a sacred character. Because he has propa- 
 gated his species, he is to be regarded with religious ic- 
 ?pect. Because he has obeyed an appetite, he is straigh-* 
 
 <li 
 th 
 an 
 se] 
 ac 
 
 Ol 
 
 all 
 tei 
 i\u 
 
 tWi 
 
 hill 
 
 ■ UK 
 *C01| 
 
 ^i'il 
 
C3 
 
 I 'the ductnuc 
 
 /it holy/' ^Vc. 
 ic import ;iiuH- 
 eratcd i)t'yt>iul 
 •se of ago^ l^;'-- 
 the one great 
 he very proini- 
 xupy, ^ve ^^»'^^^ 
 [i our remarks 
 
 ir, 
 
 ») 
 
 m 
 
 &LC. The 
 The spiritual 
 ted which ^u^^t 
 his reason, that 
 )res.^ a coherent 
 broniise attached 
 ;ea in the literal 
 lliere must be a 
 the surface, ht- 
 anul. In ^^^''r 
 e never was any 
 It the time of n^ 
 ocally correct.- 
 ill not bear to b • 
 literal ^ense. 1' 
 under all circum- 
 isert the contrary 
 diate and obvioir 
 iiple, becomes in- 
 ise be has proi'i' 
 with religious ro- 
 ite, be is struigl^- 
 
 way invested \viih honour. To take tl»i-< [»recopi a.s the 
 letter presents it, would be to make tlie bible in.'-truinental 
 in peri»etuatiijg the wor:*t forms of vice. It aiitliori>e.s eacli 
 parejit to inculcate liis own peculiar wicked i)r()pensities 
 upon his ortVprinir. It makes it wron:| for them to rt'fii^e 
 to receive tlie parental instruction wluitevt^r be tii(; result -^ 
 to which it would conduct. Neitlier is it at all C(UTtcl !■> 
 siiV that there is a necessary connection between the com- 
 mand and the promise. It is futile U) pretend that they stand 
 to one another as cause and ciVect. A man miLdit observe 
 tlie precej)t without reai>iii^ the reward. A man miifht 
 ^1 violate the precept and have the promise in all its fuliies.s. 
 The liistory of any country, of any })eople, of any pro- 
 vince, of any parish, will make this plain enontrh. Who 
 wiHild dream of vic^wing each octagonarian as a notablr 
 e,\anjple of the force of the fifth connnandmeiit ? ^^'ho 
 would form so shallow a view of the worth of liuman life, 
 as to consider extreme <,»ld age a thing so desirable that 
 (jod associates it with the keeping of his commandment '' 
 ISurveved in the letter this precept enjoins a line of con- 
 duct that wonld be ju'ofitable neither to the parent nor to 
 the child. It incnlt.cUes that which would sanction any 
 amount of immorality in the one, any degree of wicked 
 servility in the other. There are no habits of thought and 
 action that might not be handed down from generation to 
 generation on tlie ])lea which this precept .seems to aftord. 
 On the other liand there is no pretext on whicli it can hv 
 alleged that the promise follows the practice. The at- 
 temi)t to establish a link of connection between thein, is 
 fantastic. The attempt to prove invariable connection be- 
 tween the two, would argue monomania on the part of 
 him who made it. The ordinance seems to require a 
 * mode of action that is not reasonable — it appears to re- 
 'commeud it by a promise that is not realised. These 
 
«« 
 
 Uiings U'll u> to look rNt'wlicrc for il»o triio iik ..imi;:j. — 
 'rin*.y apprisr us thai under \\\r siirt'.u'e tlicn; lies iIk 
 Uioujilit wliirli must lie ilu* |)rnui|)al urul llu> ratholir 
 jiioijorlit. WluMi llic aitciuioti is (liiiMMfil to other parts of 
 Scripture, this opuiiou receives tuiieh aecessinii of fnree. 
 I)eri\mi:f >'*>ur ar^unuut from statenieiits titat oeiur hi all 
 (jiiariers, there is no ditlieulty in lixinj^ the meaning of'thr 
 term. I'arther testimonies eume in from e\ery dire* ti(»n. 
 io iiive .tssiirancc^ that the evanm'lical sense oftlie word ha> 
 respect to th(^ Tather of our spirits, to tlial neinir who 
 styles Himself tlu* everlastin;^ I'ather — who enjoms us to 
 i.ddress Him as t)ur Tutlu r in heaven, and who. in tiie de- 
 fmition of the jn'rsons of liie (jodii.Md, places lnms<'lf in 
 ;ii(? forefrcmt, \inder ijje name of tiie Tather. 'I'here can 
 i)e no douht that this is not only a title, l)Ut one of thr 
 uiost rre«pierit titles of Jehovah. 'I'liero can he as little 
 •jUestion that the hiiiliest possihle meanint; is put upon tin.- 
 conunan<lment, wiien it is made to set forth our duty to tin 
 Most llii,'li. It seems alm(>st ctpially clear that the loftie>i 
 MUiso of any portion of 8cri|)ture, is that wltich is to be t.i- 
 ken when Scripture is viewed as a criterion of doctrine. — 
 Moreover, that nten should honour tlicir father in this sense. 
 Iriuiis out a result which is not occationallv, hut univ( r- 
 sally wholesome. Circumstances may fre<iuently occur. 
 in whicli to honour and obey an earthly father, would lea*. 
 to consequences that were pernicious an<l unfjodly. (,'ii- 
 camstances can never occur, in which reverence to tht 
 Deity can lead to any other results but those which ap 
 }ionest, lovely, and of good report. Still further, obedieiici 
 to this enactment in a spiritual acceptation, would inevii- 
 iibly draw the promise along with it. In this sense, tlicn 
 jiever could be any divorce between the order and the pre- 
 mise by which it is sanctioned. The religious man hou- 
 i)ijring his Creator at the promptings of the new naturt 
 
65 
 
 lluMt; lies tin 
 
 •ssioii «»1' (orcr. 
 ^ul «H'«ur III all 
 inisuiiii^ t'l »'>•' 
 ivcry (lir«tH"H. 
 of the wold l»:v> 
 li.it IV'iii^ wli«> 
 ho (Mi)oiiis us l«' 
 wlu), iu tho. (Ic- 
 ilacrs lumscU' in 
 UT. Tlicrc oiiii 
 , \)\\i <>u«- of til' 
 can l)C as litta^ 
 T is \>iit npon ihi- 
 ^h our amy lo tlu 
 r that the U)fti<'>' 
 wiru-liisto bet.i- 
 oii of (loctriue.— 
 ithcr in tins seii'^i"' 
 iiiilly, but iiuivt r- 
 frc<iuontly occur, 
 father, would load 
 1(1 unt^oclly. Cir* 
 I revcrincc to tb 
 t those which ar' 
 further, obetlienci 
 lion, would iucvii- 
 n this sense, then 
 i)rder and the pr(^ 
 cligious man hon- 
 f the new naturt 
 
 r 
 
 whicli he rcrcivrd llir»»ii^h conversion, aiid brronmii; 
 till ri by acert.iin heir of life cU'nial, would cxliibii iiievitible 
 «:oitne\ioii b( tween tlie coiiiniatKliiieiit and liir reward. As 
 a dilliriilty in the way of this inlrrpni.uioii, it will occur 
 to some lliat tln^ inotlur is nientioiKMl here as well as tjic 
 tiiilnT. We a<hint lliat tliis is an unexplored type. We 
 ack!iowled;r(^ fli.it we are not aware of ;iiiy attempt '!i;jt 
 li.i*< bet'ii made lo Mixe to the word mother a sense didereiii 
 ftitiii thai which it literally bears. To an itKpiiriiir^ iiiiiid, 
 iiowcNcr, this objection would not amount to much. It 
 would carry with it (»iily that amount of wei«fht whicii ..i> 
 <'uli(fhteiied man aitaches to the opinion of former j.ijcs. 
 It iii;;y be arj^ued in reply to such supposed ob|ections \\\;X 
 Scripture supplies a sense for the term mother which ijj 
 tiic |)reseni uistance appears much less liable to aniinad- 
 v<'rsi«m than the siiperlicial iiKNininn-. Ii is one of the I ei^l 
 known facts in thcoloiiy that Scripture is wont to (hisi^-- 
 riaie the reliLjiiHis cimimonwralth by the name of the hridc 
 or wife of the redeemer. This is a C(»mmon and it is an 
 adiniilcd lii^Mire. Witli exj)ress reference to this im ;;c 
 each of the sacred writers in succession warns his count ry- 
 nww a^'aiust the sin of adultery, or censures th(Mn because 
 tiiey are continually falliiif^ into the crime. There is nol 
 a more frequent thouoht than this in the vocabulary 'if 
 scripture (K)ctrine. In the book of the Proverbs wlrl^t 
 tlure is a wicked woman who <>ccui)ies a conspicuous ph.cc 
 and whose inlluencc is represented as excecdiufrly baneful, 
 there is a (rood woman wh(» is fully described, who is lie!r| 
 up to notico as e.\ercisin<r many excellent functions, ijid 
 who IS pourtrayed as standinnr in very honourable reJaii'!ii 
 to iier husband and her children. There can be srnail 
 doubt that this personafre is carried forward into the soug 
 of Solomon, and that her feelings and qualities engross a 
 largo portion of that book. There can be no doubt this 
 
m 
 
 it'" 
 
 <:' 
 
 bndo, spou.se, or virtuous womnii is mojuioned by liu-* dif- 
 r.'!e5it pr*>phots. She is as commonly, ami as notably rc- 
 (I'-red to in the discoiirses and parables of our l^ord. Kacjt 
 of the writers of tlie Kpistlos makes mention of tlii,> per- 
 :-.MM:r.-. .Icrusalem is spoken of i»s "the mother of u- aJi." 
 In pddiiion to the p;issa<Tes tliat are commonly ulleire<l m 
 suj)por> of this idea, we would specify theeloct lady spoken 
 (M' bv John ; and if this opinion be just, the idru mii-t I'f 
 all.tucd to become more luminous and brond as revelation 
 .uhince- in it-^ course. In the concliulin;/ book of Scrip- 
 ture, tins woman stands prominently forward. She is see-: 
 clotlied with the sun, and havinif the moon beneuth her 
 f.'Ct. She is beheld coininir down from heaven to met < 
 h<:-r hn.-'band. Ibr n;nn(^ occurs amongst tlie hist of tlir 
 addre->'s which round olVthr volume. Tiu? sj)irit and t!i< 
 i)ri-^r s-\\ come. When the subject is considered apitr: 
 from Scrij)ture, on its ov/n merits, and from a point of siiii- 
 pl'- observation, a similar conclusion is come at. Rea.'^on 
 ;iii<i exj)erience tell us that there is a system of second 
 (•;u;->->. that God communicates with the Churches throii"-!! 
 huiiian agents, that there is nt>t only Father, Son, ani! 
 Holv Ghiist, but visible channels throufrh wliich tlicse uii- 
 seen beings correspond with men. There is the writte:i 
 Vv rrd ; there is that series of means by which its oracle- 
 are transmitted down, expounded iuid aj)plied. Tt may h- 
 said \\itlu>ut profanity, that each believer is the j)roduct oi 
 ;:\\ tlii — he is the result of the lirst cause and the srcoii': 
 cause ci>mbined. We admit that it is not of necessity tha' 
 tlii> distinction siiould be niade. We allow that there is: 
 liitjh ))oint of observ .tion, seen from which the two thin:- 
 coincide and become but one. We own that it is quite i; 
 the spirit of Scripture to speak of both parts of the pr^ 
 cps." as immediately from Go<l. But we likewise maintu: 
 lb It it is possible to draw a line, tliat the Bible frequciitl; 
 
 111 
 
 €•■; 
 
 pn, 
 
 gun 
 
 SC'i] 
 
 A J 
 Whii 
 Of ac 
 
 a jir 
 
 ing t| 
 
 II 
 
hi 
 
 a by Uie (iir- 
 s nntiibly r(>- 
 rLord. VV.icb 
 ,1 of this por- 
 
 her «>i"ii" ''^^'•' 
 ily ulle;ir«l »" 
 ct l:\<ly spoken 
 ; 'u\vA ini\-t 1"' 
 (I us rovolutiou 
 bi><)k of Scrip- 
 a. Sbo is sot^" 
 ,n \)LMioatb b.r 
 leaveii to me- ' 
 the bist <»l' ih'' 
 le spirit :aul t'.'.'' 
 ousiderofl ap.iri 
 infi point of si-.H- 
 inc at. Rcasrn, 
 ;^tein of sccon.l 
 buvcbcs tbrouL'i' 
 atbor, Son, '^i"' 
 wbifli these uu- 
 rc is t\u' writtpu 
 xWxch its oriu-l- 
 |)liea. Tt may 1" 
 is the prochict oi 
 (C ami the sr-.^m-': 
 It of noccssity tba' 
 ow that there i^ 
 ch tiie two thini- 
 that it is quite i: 
 parts of the p^" 
 likewise niaintai 
 c Uiblc frequent': 
 
 aoe> so. .'ui'l trn* wheji t',ie line i.< drawn, the Christian, 
 ilk" thi" Lord Jesii.-, luin.^elf, may be ret,^arded as the o^- 
 <priii'jf of two parents — th*^' one hnman, the oth«r divine. 
 
 Vi.'u-ed in tlM> li^'ht, \.Uv. Coimnan<hneiil ;irive.s forth the 
 {".•III •win:: lesson. It i.s the duty of t)ie be!ie\(^r to rr- 
 vtTenre the sour-er from \vhit:ii he received life: to adore 
 the decree, the (hvine sjicnfieo, and the heavenly teaching 
 that irive ma<ie iiim what he is : t(> hwe those holy men 
 win) line beentiie inc. ins under (jod, of tiringing the king- 
 dom to it- pres.-nf c(!ndiiion. W;- arlmit that it is searee- 
 ;v posvihh' so to >t;iii' this thoniilit ns that there shall not 
 \u' imminent danixor of abuse. A\ c :diow tiiat in every 
 nasi j)eriod. thi- iden hn- hc-n t^iir more irenerally made 
 -!i!»<er\ lent to evil th in to ir,.(,<|. Still, with ail t;u.> ritsi\ 
 ;*)o'i' it., ut' eon>id<'r it ennnently preferable to tlie pre- 
 sent e'lrnul views enteriaiiieil in re:,Mr'l to tiii^ statute. — 
 'J'iie believer hononrinfr th<»se purposes l)y which hi.-, ex- 
 i^^ nee wis determined : hononrinq; also those j)tir{)esfes 
 in tip'ir secondary form. — that is to s.'iy, in all tho.se agev-- 
 Cies that make up etFectunl eallini:, — prosecutiiii,' thet-e 
 seiitnnent.- forth to their proper restilts. will thereby l)e- 
 C'<me one id' that f.nnily, who in virtue of an imperishabi-; 
 prinei:)Ie infnseci into 
 
 4> 
 tliem, shall dwell for ever in the 
 
 good 1 iiid. of which Canaan was tlie symi)ol. By tins 
 sni)-:titnti(>n, a iixed duty i> proenred itistead of a slidii.^ 
 scile. — a catholic in.>tead (d" a p:irti;d truth i.s obtained. 
 A line of conduct which must always profit, ami apromise 
 wiiieii must ever hold i^ood, is procured instend of a courbc 
 of action which will not alway.s lead to good results, and 
 a promise wliicli has no neces.sary relation to tlie duty 
 wliieh it follows. And so is it in each in.^tance. In adopt- 
 ing the spiritual in place of the literal idea, there i.s in 
 each case a similar gain. In each instance a slavish or- 
 dinauce is replaced by a free thou,^ht, a local is oxchanffed 
 
 S 
 
i)S 
 
 tf , 
 
 '•li 
 
 ' I 
 
 ;1 ' 
 
 ; 
 
 for a broad and pliilosopliicnl iiif^titutc, a suporlicial is re- 
 moved l»y a deep tlioiight, that wliicli \i> of donhtt'ul good- 
 jicss is rxclianged for tluit uhot^e excellence is beyond 
 dispute, 
 
 VI. " Tlioii shall not kill," cVc. Most minds would 
 consider that this enactment can bear no other sense than 
 that which is already associated with it. It would be hard 
 to displace the customary view I'roni the mind even oftlu, 
 pions. It apj)oars to fnltil so plain and so useihl an objeci 
 on its j)resent looting. Its locality in the Old Testament, 
 its j)osition in r<'rerence to the other institutes amoiii^ 
 wliich it occurs cause us to believe, that the ajiparent i~ 
 not tlie hiirhest meaning, even before we have sui)j<M:te(i 
 it to analysis. When we leave this remoter ground, and 
 come closer u|) to it, the reasons augment, and our viev, 
 oi' the case looks more natural. It then ])resents its(.'!; 
 among other considerations : can a man properly be sail 
 to obey this precept who connnits no violence ujion the Ix • 
 dies of his fellow beings. c:ni he be said to break it wlicii 
 he sheds human ))lood, is this the sense that a spiritu:. 
 critic would bring l»ack from a wide survey of iIk* bil)k': 
 above all. is it the hiii-h sense that we are entitled : 
 expect in a summary such as this, which is supposed ' 
 comprehend all the princi])les of ethics? The fair n^ 
 would seem to be in the negative. In the pliilo.sopliic. 
 and real view of the matter, hn does not kill who mars tir 
 body of his fellow man. He dissolves a connection, In- 
 he does not destroy a principle. He alters the form and.i; 
 pearance of things, he docs not affect their essence. H 
 causes the soul to alter its relation to matter, but he d" 
 not necessarily affect the soul itself. We allow that this, ; 
 common with the oilier institutes, has a local and earn 
 meaning. We admit that this was the sense which it " 
 intended in general to convey to the men of the olden tin-' 
 
()9 
 
 iico is \)eyoii(l 
 
 itiiiuis would 
 thcr sfiiso thiui 
 : \v(>ul«l be h:inl 
 lind even ol'tlu; 
 useful :m obieet 
 Old Testaniont. 
 ^stitutc'^ lymowi 
 t the nitparciit b 
 e have sul))eciO(i 
 Dior (Tronnd, and 
 nt, and our viev. 
 •n presents il^t'l' 
 
 properly be sau 
 once upon the b' - 
 
 to break it wbt'i 
 ,e that a spiritu; 
 irvey of th'' biblr 
 we are entitled ; 
 ich is supposed i 
 5; ? The fair n^'l 
 1 the philosophic^' 
 t kill who mars tl. 
 ; a connection, 1''^ 
 crs the form and K 
 
 their essence. 1' 
 
 matter, but he il" 
 
 c allow that this, 
 s a loc:d and cam 
 sense which it ^^ 
 
 en of the olden tiH' 
 
 What we comend for is, thaltliis particular sense is not 
 t" be received as the universal and perjjetual, — that tlii* 
 superficial is not to be taken as the liii^li and spiritual 
 meaniuL^ That which we derive from probability and 
 reason scripture contirms. Ju one of its earliest chapters it 
 defuies the question. Adam is informed that in the day 
 tliat he eats of the forbiddrii fruit he shall surely dir. The 
 se(piel sliows what was meant by this warning. It was not 
 realised in a carnal sense. His body did not at the moment 
 of his sin see cr»rruption. The efl'ect was upon the .so///. 
 The deaiii decreed consisted in a change in the character 
 a?)d destiny t)f the iunnortal spirit. It expressed the de- 
 irradation and the ininis'. jut which the fall entailed uj)on 
 it ; when this is the meaning aflixed to death, at surh an 
 early period, find on an occasion so momentous, is t not 
 the likelihood that it will be retained throughout? A\'hen 
 at the tiujc that the event occurred which brouirht ruin 
 upon the sor.I, that fact is distinguished by the term deatii, 
 is it not p/obable that in other instances when the soul is 
 coie'erned similar expressions will be employed? No one 
 who is ac<[uainted with the sacred writings can di.'^prtte 
 but that this happens. We maintain that it is (piite an 
 usual thing. The prophets particularly are in the habit of 
 using this mode of speech throughout their writings. At 
 one time they enjoin the people to wa* h themselves free of 
 the blood with which they are stained. At another thev 
 announce the judgments that are to befal them because of 
 the murders with which they are polluted. Those who 
 are familiar with j oripturc will remember that passages of 
 this sort are an^ong its ordinary thing.s. Tiiey will also 
 tecollect that they occur in such a connection so frequent- 
 as to render it impossible to interpret them in any other 
 kenso than as denouncing the guilt which attaches to him 
 >vho destroys suuls. When it is borne in mind that such 
 
 ■si 
 
u. 
 
 '!!! 
 
 M i 
 
 f N" 
 
 70 
 
 ^•cnpturcs generally ntaiui associated witli priests, shepheril:? 
 >)r teachers orrclijiioii, — that they occur connnouly where 
 f.harges arc brouoht against the leaders of the people P>r cor- 
 rupting the doctrine, — how can it he doubted that the mur- 
 der alledgcd, is of that deep essential sort which alone de- 
 ■•(jrves the name ? Further, in a code which was so obvious- 
 ly (Unsigned to be a suimnary of all that is moral, we believe 
 that no sialciiicnt would occur that was not priniary. H 
 we take the spiritual viewi.f this enactment, we render it at 
 once a leading princi])le. If we t;dve tlie literal sense, we 
 make it only a secondary point. In the one case, the man 
 is Called upon to do no injury toliisown soul, or to those t)l 
 his fellow men. To comply with this, is to solve the grand 
 problem. To keep this law, is to learn the value of the soul. 
 To obey this precept, is to lay hold upon the true faith. In 
 llie other case the results are very ditTcrent. The man be- 
 holds an ordinance confrontimr him in which he is forMd- 
 den to shed blood. If iie be a man of violent passions, 
 he is not able to keep the ordinance. If he be a person 
 of calm nature, he hnds holiness in abstaining from the 
 infraction of the precept. The one man is not restrained 
 from evil, the other is encouraofed to self-rijrhteousness. 
 V^ery '">p{)o>ite are the effects that accrue from the higher 
 meaning. The man isdri\en back upori the thought, tluit 
 to be careless of eternal life, is to be guilty of murder. 
 Impressed with this idea tiie care of his soul becomes to 
 him the one great concern. He values the eternal well- 
 being of others in proportion as he becojiies interested in 
 his own. Even if the statute does not lead to tliose evaii- 
 iTclical consequences it does no harm, it breeds no admi- 
 ration of self, it helps to foster no feeling of ccmscioii- 
 .-trength. It is either the savour of life unto life, or tin 
 savour of death unto death. In either instance the result 
 is wholesome. To attach the hiirh sense to this enact- 
 
 fh 
 
 hi 
 
 h 
 
 it 
 
 up 
 
 th 
 
 tio 
 
 pr( 
 
 ex in 
 
 terl 
 
 
SIS, shepherdr- 
 iiiumly whcro 
 people P.>r cor- 
 
 that the mur- 
 luch aloiic tle- 
 rds so obviour>- 
 i-jil, we believe 
 t \)riniai'y. H 
 we render it at 
 Lenil sense, we 
 ! case, the man 
 il, or to those of 
 solve the grand 
 alueof thesoul. 
 le true faith. In 
 The man be- 
 lch he is for'.id- 
 iolent passions, 
 
 he be a person 
 ainimr from the 
 is not restrained 
 >lf-ri(rhteonsness. 
 
 fron) the higher 
 the thonght, that 
 riiiliy of murder, 
 soul beconjes t<' 
 the eternal wcll- 
 ines interested in 
 -ad to those evau- 
 t breeds no adiin- 
 ling of conscioii- 
 3 unt») life, or tk 
 nstancc the result 
 ise to this enact- 
 
 i 
 
 71 
 
 mem, is iliat winch agrees with {>}ii]oso{)hy, wincli ihe 
 best harmonises with the meaning of Scripture^ wiucli 
 -eems above ail dispute to ensure the most beneficial effect^. 
 Vll. •• Thou shait not commit Adultery.*' Of all the 
 ten, this is the one which it is the most easy to rcconcih^ 
 with the figurative, or spiritual sense. Of them all, tins 
 is the one which tiie religious would the most readily liund 
 uver to us as coincidiuij with the view which we advocate. 
 Scripture has so much in this way. It makes such i're- 
 ([uont use of this image. From Exodus to the end of th(! 
 i\ew Testament, fornication is the most habitual tenn 
 that is used to denote the sin 1' forsakinsr the true G<-g', 
 and worsliip[)ing idols. It is the constant figure, [t is 
 ''uiployed in every variety of manner. It is alluded to — 
 it is expressly stated, or it is drawn out into long dra- 
 matic passages, God as a husband, recalls to the gulhy 
 sj)ouse the abject condition in which he found her at the 
 first, lie reminds her of the loni; continued tenderness 
 which he had shewn towards her, and of tlie nujltitude of 
 instances in which she had proved herself untrue to iinii. 
 Dwelling upon the idea, he threatens that he will repudiate 
 the unfaithfiil wonnni, and that he will espouse another. 
 Passages of this sort are of conmion occurrence in th" 
 Bible. They belong to its standinir thoughts. At the 
 last, when the kingdom of wickedness i.s brought to an end, 
 it is uith an eye to this idea that the description is drawn 
 up. The old whore with her lovers, Babylon alonir w;t!i 
 those who drank of the cup of her sorceries and fornica- 
 tions, is consigned to destruction. Thus we find the rise, 
 progress, consummation and final doom of false reliirio/i 
 exhibited by means of this syiid)ol. So much is thi»? ti;e 
 case, that to the man well acquainted with holy writ, it 
 ceases to be a figure, and .seems to him rather to b(; li- 
 terally correct. Should it be asked what profit there is 
 
 V 
 
MM 
 
 '^ ': 
 
 i I. 
 
 72 
 
 iii associating a mystical sense witli tlie Commandment, 
 we answer that it is the same in detjree and kind as tii.it 
 whicii arises from giving a spiritual meaning to the other 
 precepts. In its apparent and superficial aspect, it is nut 
 cardinal — it does not accomj)lish an ohject of primary force. 
 It gives out that it is contrary to the Divine Will that n 
 man should commit adultery. Jn so doing, it may re- 
 strain those of gentle natures from the sin ; but in restrain- 
 iiig them, it will not exert a religious action. It will (h 
 so l)\ the influence of pressure from without, and not at 
 tiio instigation of principle /rom within. It will assist men 
 in f;dlinu into that confusion of ideas into which thev arc 
 so prone to slide, by which constrained morality become- 
 to them equivalent with vital godliness. The p'lssionatt^ 
 man will break through the re'straint ; the mild pcr.son 
 \\\\\ \nnkc religion of his comj)liance. The one will not 
 be held in, the other will believe himself jmre because lit 
 is able to obey. Those who are conversant with human 
 nature, must be familiar with these two lines of conduct. 
 One class is seen composed of those who do not regard 
 this precej)t, and who, owing to the carnal view that is ta- 
 ken of it, seem stung into a ij>*eater excess of sehsualit\ 
 than they might be supposed to be guilty of were they \cr- 
 uDrant of the existence of the statute. The other consist? 
 of those who, by the aid of a lymphatic character, or tlu 
 iuHuence of strong prudential motives, learn to acquiesce: 
 and on the ground of their conformity, erect a hard and 
 heartless self-righteousness, that is quite as nauseous as the 
 protboacy of the former. In neither instance is the re- 
 sult wholesome, because in neither does it conduct to God 
 On the other hand, when the precept is read in the mys- 
 tical sense, a good effect is within the rancre of likelihood 
 A man in this case learns from the figure that it becomes 
 him to be reconciled, or married to his Maker. The hold 
 
 1 
 
3mman<iinciit. 
 I kind as that 
 rr to the othoi 
 ipcct, it is n(»t 
 pvimnvy force, 
 ue Will that a 
 i(T, it may re- 
 hut inrestruin- 
 on. It will fl<> 
 ,ut, aiul not at 
 will assist mei. 
 which they are 
 orality become.^ 
 The p'»ssionate 
 he n\\\d person 
 lie one will not 
 pure because ht 
 ,ant with human 
 lines of conduct. 
 o do not regard 
 i\ view that is ta- 
 ess of sensualit} 
 
 of were they ig- 
 'he other consist^ 
 character, or tlu 
 am to acquiesce : 
 
 erect a hard ami 
 as nauseous as the 
 iistance is the re 
 it conduct to God 
 
 read in the mys- 
 uige of likelihood. 
 
 re that it beconu- 
 Maker. The boM 
 
 in 
 
 .'iiul faithful metaphor arouses him, by apprising Inm tlmt 
 it is obscene and lewd in him to stand in any other rela- 
 tion than that of a faithful spouse to his God. He is bni 
 to reflection by the idea, and if it once takes bold on him, 
 lie i< kept in this state all bis life long. The law of tlu' 
 Lord reaching his soul in this its spiritual intent, be per- 
 ceives it, like the psalmist, to be perfect, and it converts 
 liiin. It docs more than this. It not only begins, but it 
 licips to carry on the good work. It api>roves itself pro- 
 fitable not merely for correction, but also for instruclioii 
 in righteousness. The person who is once brought under 
 its j)o\ver, feels himself throughout his career perpetually 
 warned by a lively metaphor to comport himself as a cha^^'te 
 :iul faithful wife toward her husband. 
 There is yet another reason why we consider that the sta- 
 e is to be understood in a spiritual sense. In the literal 
 rm, it does not express a complete thought. It interdicts 
 < ue shade (»f the crime, it does not interdict all. It specifies 
 one branch, but it does not lay its axe at the root of the 
 tree. It forbids licentious conduct where the marriag<- 
 tie exists, hut it says nothing of those cases that occur 
 where the tic is not. It recpiires that unwarrantable li- 
 berties be taken with it before it can be supposed that it 
 can be made to extend to all the degrees. In the carnal 
 shape, it is evidently an incomplete statute. It does not 
 forbid every sort of the sin at which it seems pointed. By 
 no fair construction can it be drawn out to this extent. — 
 To take it in its literal aspect, and then to pretend that if 
 can be rendered much wider than the letter, is to attem|>t 
 to make it two things at once. In the .spiritual phasis, there 
 arc no such obstacles. It then expresses a com{)leto 
 thought. It then requires no straining to make it shut in 
 lill which it seems designed to include. In this sense, it 
 tells a man to deal faithfully with the Lord his God. It 
 
•<«—*«**««•»•■.' ■<«*Ji 
 
 
 M 
 
 
 tells iiim this in a manner, uiiich, if tlie injunction be at- 
 tended to, will lead not only to the performance of an ont- 
 ward act, but to the insertion of llie divine life. And it 
 does this in a manner that seems agreeable to the char- 
 acter ol" a code which is supposed to comprehend all the 
 principles of what is moral or divine. It may be alledged 
 that on this construction there is no statute in the deca- 
 logue <^'^ected against licentious vices. Is this really an 
 objectii r 'as such a statute to be looked for in such a 
 
 place f ii> it n '. much more in accordance with a code 
 which is supposed \o be catholic, to read all its articles in 
 such a maimer as to make them cardinal and primary in 
 iheir import? By taking the mystical sense, we have a 
 complete instead of a fractional idea ; we have a profoinui 
 in place of a superficial thought ; we have a statute di- 
 rectly calculated to plant conversion in lieu of one tiiai 
 could only take cognizance of outward conduct. 
 
 VIII. *' Thou shalt not steal." If this institute stood 
 alone, — if it stood in a different vicinity, we should j)ro- 
 !>ably read it in its apparent sense. But it is found in a 
 volume, which in the general men allow to be symbolic, — 
 it occurs in a code which contains other statutes that are 
 obviously double in their intention ; therefore, because ol 
 these reasons, and previous to the analysis of the precept 
 itself, the probability is that it is of the same substance. 
 Such a scripture as the following, might be regarded a> 
 explaining the idea wjiich we think should be associated 
 with the Eighth Connnandment. " Will a man rob God '■ 
 *' yet ye have robbed me. But ye say, wherein have \v( 
 " robbed thee ? In tithes and offerings, ye are cursed witl. 
 " a curse ; for ye havo robbed me, even this whole nation. 
 " Bring ye all the tithes into the storehouse, that there 
 " may be meat in mine house, and prove me now hero- 
 ' with, saith the Lord of hosts, if I will not open you tiic 
 
 ion 
 
 tea 
 bio. 
 
 ■}'• 
 
 Stan 
 
 thef 
 
 an 
 
 wjio 
 
 pn.p 
 
 they 
 
 onlv 
 
 haiKj 
 
 the 
 
 comj 
 
 in lii 
 
 thin! 
 
 pedil 
 
 miic 
 
 in tcl 
 
 theiij 
 
 see III 
 
 the (I 
 
 not 
 
 highi 
 
 thin 
 
 .aJKi^ 
 
t 
 
 I 'J 
 
 iicuou be al- 
 ee of an out- 
 lito. And n 
 
 to the char- 
 i;\i('U(l all tlu' 
 y be alledj^td 
 i in the tleca- 
 this really an 
 I Ibr in such a 
 3 with a code 
 1 its articles in 
 iiid primary in 
 se, Nve have a 
 ave a proton nd 
 e a statute di- 
 .eu of one that 
 iduct. 
 
 institute stood 
 we should pro- 
 it is found in a 
 , be symbolic,— 
 statutes that arc 
 ;fore, because ol 
 is of the precept 
 same substance. 
 : be regarded a? 
 ,ld be associated 
 
 a man rob God ! 
 wherein have wc 
 c are cursed witl 
 this whole nation, 
 house, that there 
 ve me now here- 
 
 not open you tlic 
 
 ' windows of iieivci), and pour y»)u out a blessing, that 
 " tliore sliull jiot 1)0 room enoii^Hi to receive it. And 1 
 •' will rebuke the devourer for your sakes, and he siiall 
 " not destroy the fruits of your ground : neither rihali your 
 " vino cast her fruit before the time in the field, saitli t!ie 
 '* Lord of hosts. And all niilions shall call you blessed : 
 " for ye shall be a delightsome land, saith the Lord (»f 
 <Miosts."— Mai,. III. S— l;J. 
 
 It is well known that other |)assnges of a similar complex- 
 ion occur often in the Bible. In these, the people and their 
 teachers arc reprt)ved for their sins. They are blamed for the 
 blood which they shed, and the thefts of which th y are gnil- 
 u. And these charjxes are brounjlit a<rainst them in - rcum- 
 stances that make it (piitc plain that it is not what nuMi call 
 theft and murder that is the subject of blame. S » then it is 
 an usual thing for Scripture to designate men as robber.-* 
 when it is certain that they have not been plundering the 
 proj)erty of their fellow men. Instances abound wherein 
 they are accused of fraud and theft in situations w here God 
 onlv is concerned. This fortifies the ar(rumeiit — this en- 
 hances the probability that it is spiritual theft that form:?' 
 the capital thonght in the present e.Kample. When we 
 Come .^till closer up to. the que.stion, it may be advanced 
 in further confirmation of this view, that whatever we may 
 think of tiic decalogue, we must regard it as an encyclo- 
 pedia or complete circle. But if it be accepted for this 
 much, if it be allowed to comprehend all saving knowledo-e 
 in ten statutes, each of these must be primary, each of 
 them must present a truth in its most abstract, most tran- 
 scendental, most highly concentrated form. If this is not 
 the case how can ten include all doctrine? If they are 
 not sublimated, or distilled, or generalised up to their 
 highest point, how can they be the principles of all other 
 thing- ? But if this eighth enactment means merely what 
 
76 
 
 !'l 
 
 k ■ ■ 
 
 
 ', M 
 
 mav be irathertMl from the surface, it is not a truth iu its 
 luost rarified sliape. It is thou sinij)!} a couuuom luoral 
 |)rcce()l that will express uo luore than any other adnioni- 
 Jion that has regard to a particular branch of external con- 
 duct. Instead of ranking as one of ten, it will in that 
 case stand in a parallel line with almost any other precept 
 that niijrht bo named. On the other hand, if the mystical 
 sense be taken ; and if the statute be understood to say 
 tliat a man nmsl not rob God, its ran<;e becomes ^rreater 
 in a degree that is not easily appreciated. lustead of mere- 
 ly pointing a censure at one infraction of man's duty to 
 ! IS neiglibour, it is made by this substitution to ex[)res^ 
 the fitness that there is that we should maintain thorough 
 probity in all our relations to the Most High. In thi> 
 view, it denotes a great deal more, and it lias regard to 
 things much more intimate and lofty. \\\ this sense, ii 
 expresses all that is contained in keeping the heart wilii 
 all diligence, all that is implied in the phrase si)eaking tin 
 truth in the lieart, and probably a great deal of what i> 
 meant in the comprehensive saying, which commands ib 
 to love the Lord with our whole heart, and soul, and mind, 
 and strength. Understood in its superficial import, \b 
 scope is limited, and its effect is not thorough. It take:' 
 cognizance of but one branch, and even in this liniitcii 
 extent, it has not the force to compel obedience. It iiiii} 
 induce a man of a very open, calm, prudent, or uncovct- 
 ous temper to abstain from the sin, and it may lead bin 
 to think tliat in refraining he is moral or holy. In tiii- 
 case, the good that it docs is half counterbalanced by tli' 
 evil that it sanctions. Where the disposition is greedy o: 
 careless, it has not even this influence. In this latter ca>' 
 the passion that incites is stronger than the check tJKi; 
 seeks to repel. When the spiritual meaning is adopted 
 one feels that he is in possession of a high thought that i- 
 
 iv 
 
 ns( 
 id.l 
 
 coi 
 bel 
 
77 
 
 n trutli in \\- 
 
 jthor mlinotii- 
 
 extcriKil coii- 
 t will in thui 
 
 other i)recei)l 
 it' the iu}>ticiil 
 crsttMHl t»> ^'ny 
 iconu's ^rreater 
 nstead of niere- 
 
 inaii's duty to 
 tioii to cxprc^j 
 iiifciin thorouj^fli 
 Hi(rh. Ill ^l»i- 
 it hiis regiird to 
 In this sense, ii 
 r the heart with 
 ^ase speaking tlu 
 , deal of what i^ 
 c.h coniiiiand:^ ib 
 dsoul, andmiiul. 
 ftcial import, it- 
 Kough. It take^ 
 n iu this limited 
 )edience. U w^) 
 dent, or uncovci- 
 d it may lead hin 
 
 or holy. In tin- 
 terbalanced by tb 
 .sition is greedy o: 
 In this latter caje 
 an the check th^^i 
 leaning is adopted 
 
 11 
 
 i(Th thought that 
 
 v.oriliv to rate as one often. To receive it, will certain- 
 Iv ensiir(* coinpliiince with all that is contained in tlio e\- 
 tirnal idea ; r«)r it cannot he douhted tlmt the man wlm 
 will not rol) (lod, will not plinider ins fellow man. But 
 It will carry with it a great deal more tliiin this. It will 
 walk into the interior of the heart, and will enjoin upon it a 
 fiiiniessol'thoiiifhtJind feeling that must tell powortidly upon 
 tilt' whole life. In <lomg this it w ill he exerting a sanctitying 
 iniliiencc, instead of encoiiragini«: men to suj)])ose that they 
 h.ivt' a riLrht('(»ii>ii('ss of their own. U( liuion, with thisprc- 
 (•( |»i received as a very important part of its aj)paratu?, 
 would begin to esteem honesty. It woidd be estimated ;i> 
 nne<»f ten tliiiu's. The whole W(irld knows that it has never 
 vet enjoyed this degree of cre<lil. All men are aware that 
 it has been usnal to consider it as a plant of a tcircstrial 
 iiiiiire. It is matter of nott)riety that the term is rarely 
 n■^'•(| bv ri'ligioni>ts, and that when emj)loyed it is general- 
 ly HI cases when tlu; design is to mask the evil intent more 
 coiiipli.icly. A change of opinion in regard to this one 
 si unite would do nuich to alter all this. Men woidd fmd ii 
 hard to e>cape from the strong argument that would be 
 raised iu favour of integrity of soul. The deity ijives us all 
 the principles of morality in a code of ten articles. Hut one 
 of these treats of probity, it nmst therefore be a cardinal 
 virtue. Men who at present easily escape from such con- 
 clusions nnd who build up extensive systems in which 
 truth iu the spirit scarcely has a i>lace, would fmd it ne- 
 cessary to open their categories and admit a new statute. 
 Much of the duplicity that pre\ails at present may be 
 ascribed to ignorance. Men. really have not well delined 
 ideas as to what integrity means in reliirion. If the ei<rhth 
 conunandment were opened up, and applied in what we 
 believe to be its spiritual import, Cod would be seen to 
 give so clear a deliverance on this article, as to leave fraud 
 .without excuse. 
 
4 
 
 1 
 
 'ii.' 
 
 i: 
 
 i I; 
 
 !■ *. 
 
 1\. "'I'liou >linltiiot l)oai' fiilst' witness ngiiiiistiliy wrl'^lt- 
 Ijour.' This statute jrivos tortli tin- fjumc cfft'ols that u*-* 
 have observed in tliuse wliirh precede it. It drchirc' thi> 
 necessity tliat there is that we sliouhl have recoiir-i' to a 
 >j)iritual meaiiiii;_r, hy rcvealiiii^ the fact that the litv^ra! 
 sense is not canonical. The exact iileu vvhicli it i.nM'^ 
 out, is that (iod forbids false testiinonv arrainst our nc'mli- 
 hnur. 'I'hc inference vvliich it seems to alh)\v, \-. that 
 here are, or niav he, cases in uliicli fil>e witness ina^ 
 he permitted. In a literal sense, the term onr iieiLfhhciii 
 comprehends hut a limited i."iiid)er of individual*. <)ii 
 the strictest view, il includes onlv those who reside at a 
 very moderate distance from our dweliinir. By the helj) 
 of some Ktrainin'i, it may he made to refer to tho>e wIim 
 ire connected with ns hy the ties of hlood. With a litti • 
 more latitu(h; it may he f )rced to comprehend ai! tho-e A 
 our nation. 15v no con.siruction consistent with literalit; 
 can it he made to include more than a very small ]»ar: 
 of mankind. Now this produces an idea which i- in •. 
 <'.utholic, or even m(»ral. Acccuding tt) this statute, :i 
 mere accident of situati*)n gives the cliaraclerto an action 
 I'alsity assumes a moral or an inunoral complexion, in vir- 
 tue of circiunstances of a kimi (piite adventitious. A m:in 
 is led to regard himself as good or had, not accordii.;j; t' 
 the intrinsic <[uality of his conduct, but accordinij to th" 
 legree of latitude of the person with whom he had t<' if'. 
 There oni^ht to be sometiiini{ more universal than thl>.— 
 The statute understood in its very letter, shews discre- 
 pancy, is of private interpretation, and is contradicted b 
 other passages of Scripture. We ha\cthe .solution \\\ nu»n' 
 than one of those passages, wherein our Lord exponivl- 
 the law, thus: Matt. V. 43. — " Ve have heard tiiat r 
 " hatli been said, Thou shalt love thv neitrhbour, and hit.' 
 " thine enemy. But I sav unto you, Love your enoinieN 
 " blcs.s them that curse vou, do :'aod to them thit lr.i:e 
 
 < 
 
:\»c,ts that wt'' 
 , declare- i^»'' 
 recour-t' tn ;t 
 ;it tho litv^ra! 
 ,-liich it u"«vo^ 
 list «uir ndi:!'- 
 llow, i'. 'li'i' 
 \\itiio>- ni;»; 
 our ii('i«iUli<'''i 
 riviilual-. On 
 ,li() rcsiik' !>t a 
 By tli<^ Uolj) 
 r to tlu»'' \^'^'" 
 With n litt!" 
 UMld till tlior-f >'f 
 t Nvhh lit<'V;ilit} 
 lyerv sniuil pii'' 
 a v.liich i^ i'' • 
 tlii:^ stiiiutc. :• 
 lerto nil action 
 uplexiou. m vii- 
 ititious. A ni' '•' 
 u)l accoriliiia ^' 
 r cording; to tli" 
 n hc^iad to a... 
 v..al tiuui till-.- 
 shows disc re- 
 contradicted b; 
 .s.diition in laor^' 
 I.ord expoun<;- 
 e heard that i 
 ;hboi\r, aiul hi*-' 
 ]e your enemies- 
 , tiiem thit b'tt-^ 
 
 >' Voii. ami |»rnv for them which (h'spitefiilly ii««e yon, and 
 " |MTsecute vou ; That ye may he tho children of your !':«- 
 " ther wlii<'h i^ in heaven; tor he niaketh liis snn to ri:*e 
 " oil the evil and on the i?ood, and sench'tli rain on tli-' 
 ••just anil nn th«' unjiwi. Kor if yo love tlieni which lovf 
 •' yon. what reward have ye .' Do not oven tlio puhlican-* 
 " the Name ' And if ye salnle your brethren oidy, what 
 * do ve hior*' than other.s ? do not oven the publicans so ? 
 •' He u' tlnr^'lbre perfect, (nen as your father which i- 
 '* in luavrn is perfect !" In tliese words, our Lord ;ul- 
 !))its tlu' int'erence to which we p<»int. lie allows tlint 
 iiini wen* wont to derive from the letter of the l:iw the di>- 
 linction of «'nemy and neiirlilxmr. He does n. t say. (^r 
 ;illou us t<t -iippose th;it it was the ohjrvt ol' th«' law \n 
 rrect this distinction; but lie does admit that tliin<.!:s wen- 
 so urrauL^ed as that ibis cnuclnsion was that at wiiich men 
 habituallv arrived, — tliat which they 'rathered from tin' 
 surface. The scope of his laniruasre is to the cfVect that a 
 di'eper and iarj^er meanintr is to hv foumi, — that while tin* 
 h'tter oi'the enactments seemed to justify such narrow dis- 
 tinctions, their spirit marks t)Ut a very dilVerent line ot 
 conduct. We do injustice to the Mosaic economy and to 
 (ii^l, when wo derive from the Ci^nments of Je.sus thedoc- 
 triiu', that there is essential variance between the C)ld '!\>s- 
 tament and the New. The dilVerence is in the form, the 
 appearance, and not in the e>sence. When Messiah briii;/^ 
 out a thr-MirJi! Contrary to that which men derived from 
 tlie Law o "Moses, he does not erect anew statute — he 
 . sliews the m* aning of the old. fn these cases, he np{)en(is 
 his i,doss, he withdraw.s tlie veil, he puts aside the into- 
 guments, he exhibits the dift'erencc between the letter ami 
 the spirit of the commandment, hi another pas.<ia^^e, oui 
 Lord blieds additional light upon tliis statute. A Lawyer 
 takes advantage of the ambiguity of terms to put the qu<,'^- 
 
■wnHHBHaMHHKaiili 
 
 -—"-''-■" 
 
 ,' '• 
 
 ii 
 
 *. 
 
 80 "f 
 
 tion, but wliu IS our iiciirhbour ? Tho qucslion is an- 
 «vverr(l by :i tale. TIk; story of the Good S.imaritaji is 
 telated ; ami the moral is extracted from it, that it become^i 
 us to con:sider that tlie law of love demands that we should 
 iook upon all mniilvind as standing to us in this relation, 
 and that they never have so strong a claim upon us as 
 uhen there is sometljinir in their situation that renders 
 them objects of compassion. In this scripture, also, .lesuL^ 
 may be regar<led as freeing this statute iVom doubt, as set- 
 TiniT the canonical meaniuL*" <»f the word neij/hbour. This 
 connnandment, then, betrays the same (juality that we 
 found in those which precede it. its letter kills. It war- 
 rants a distinction whicli is not moral. It ju.^tilies a doc- 
 trine that teaches us to divide mankind into two classes. 
 It induced the Jewish people to commit this error, it would 
 lead us, if we received it in the lettt^r, t(j be gudty of the 
 same fault. Jt has a higher sense, which is holy, just, aiui 
 good, and which tallies with all scri{)lure. That higher 
 meaning is to be procured l)y comparing it with other 
 j>arts of the Bible. But that which admits of a higher si;:- 
 nihcati()n, is not in its highest form. That which coii- pe 
 tains error on tlic surface, nuist be reconciled with what i- lol 
 divine, by penetrating to the subsoil. That which is .m- 
 pable of further distillation, is not brought up to its puresi 
 state. An enactment is not proj)erly spiritual until .: 
 exists in that form which cannot be exalted. 
 
 X. " Thou shaltnot covet thy neighbours house," &.'' 
 It seems to us probable that the preceding statute e^' 
 plains this, — that the points in which they are figurajiv^ 
 are alike in both. If this judgment best»and, the typicalit) 
 «)feach consists in the way in which the term neigfil»'^ 
 is employed. As the ninth implies that false witness is on.' 
 wrong when it points at our neighbour, so the tenth ai 
 pears to say that covetor.sness is criminal only when 
 
i 
 
 r^ucsuon ii^ 'in- 
 1 Sanrantaii is 
 thai It becomes: 
 5 that we shoulu 
 in lhi« relalion, 
 iiir.i up*)!! u^ '^^ 
 ,„i ihiit reinU'rr= 
 ture, also, Jofu-j 
 )in tlou\)t, as?tM- 
 [leigiibour. Tlii?^ 
 (luality that wf 
 Ler kills. It war- 
 It justihcs a doc- 
 
 into two classo;^. 
 his error, it wouUl 
 o be guilty of ihe 
 [lirt holy, just, ami 
 „rc. Tlial lu{.^licT 
 riiiii it witli otlitr 
 iits of a hiirher si;:- 
 
 That which cuii- 
 nciledwith what i- 
 
 Tluit which is :> 
 irht up to its puree 
 
 y spiritual until ^ 
 
 altcd. 
 
 ii)ouvs house," »!^' 
 ccediuiT statute tv 
 , th-y are figurative 
 sound, the typiC'il'': 
 the term neighf'"^ 
 • udse witness is tm.; 
 mr, so the tenth ^' 
 innuul only wh^i 
 
 81 
 
 ^hows itself under the same conditions. The dead letter 
 wonid allow a man to conclude that he was justirialde in 
 slandcrinir the character and covetinir the property of 
 those who were not his neighiionrs. To arrive at a virw 
 broader and trner, one nmst lind the philo^ophy or spirit 
 of the statnte. By ado|)tinL^ this conrse we discover ni 
 both these instances that other part.s of llevelation extend 
 the meaninir of the word neiirhbc>ur, and render it coex- 
 tensive with the human race, Tims an enactment from be- 
 miT <tr >eemin<i local and conventional, is converted so as to 
 become catholic an<l spiritual. It appears to us more than 
 likeiv that the tenth connnanduient m;iy be ficrurative to an 
 <xtem ijeyoiid that which we have staled. It will be sul- 
 licieJit for our purj>ose that it be admitted tube so in thede- 
 jrreo which we have specified. That it is so in lliLs amount 
 wr regard as to<, ,'i)vious to recjuire a lengthened proof. 
 
 To reraiMtnlate then whiit we have advanced on the 
 subject of the decalogue, it is our opiinon that <omo 
 of the capital errors of the churches arise out of the 
 circumstance that this code is received by them in its su- 
 perfuKil ;ind literal .sense. That it is susceptible of a more 
 loity int<'rj»retation, we consider to be at once an evident 
 and an important fact. It is rendered prooable by the po- 
 siiion whlcii it occupies in the midst of a system of five 
 bu.'ivs that were set forth by one man, that appear to be 
 hc»iu(»ii<'iiecus in their nature, that are spoken of under 
 one !i;une, that are described as if they were of one le.x- 
 turc. It is further recommended to our miml.«i in tiiis iiirht 
 by the fact that it is expre.s>ly allirmed to be .spiritual, aiid 
 thai proceeding on this definition, Christ and his Apostles, 
 in <hll". itiii instances, deal with its articles as though tliey 
 nee(h'd exposition, and settle those liiglier meanings that 
 they ^vmboiise and shadow forth. Above all, it identifies 
 iteeifto the mind as a spiritual system when its sev( ral 
 
■!i* 
 .1 
 
 'hi 
 
 111 > 
 
 m> > 
 
 ii' |. 
 
 '' IHI, 
 
 82 
 
 Ftatiiles arc criticised, nnd raitlifiilly inspcclfMJ. We tlioii 
 c/ccoine luvare tiiat, we have been under a coiisi<lerabl(.' de- 
 lu-iioji in regard to tliis code. We perceive that tiu 
 Ciiurcli has already, and without avowal, sj)iritualii5ed 
 !!U!re than one of the article.-?. We remark that its tex- 
 ture irs so obviously lii^urative, that the very sects which 
 incorporate it in their standards in its literal version, have 
 ibund it necessary in practice to (h^part iVoin their own 
 tlieory, and to interpret it with a considerable detrrce ot 
 latitude, Pursuintr the argument from analooy, we derive 
 the inference, as are these two or three statutes which tln 
 church alreadv understands in the mvstical sense, so must 
 tlie rest be. Jleducing this d()gn>a to practice we find 
 tliat there is not one of all the ten but corresponds witli 
 i!. Each in its turn looms out and shows that there is a 
 larj^rer thought concealed beneath the letter. We cannot 
 imngine a series of general and special arguments thi' 
 form a more connected chain than those which dechi-i. 
 the ten conniiandments to be spiritual in their scope. Wt 
 are sure that the day cannot be far distant when the sin- 
 cere portion of the churches will perceive and avow thi.-. 
 What danjxer or evil can accrue from the chanire i)f oni- 
 nion ? In every other direction it has been found that l- 
 discover the antitype to any symbol, has l)een to aiii^- 
 ment the capital — has been to enlarge the circle of tin 
 doctrine, and ethics ol ^lie church. So will it be in tin- 
 case. Indeed it seems likely that the conversion woiili; 
 have taken })lace, perhaps long before this, but for one fact 
 In the centre of the code there stands a dav, a cerenioiiv 
 an ordinance. To confess the system to be alleirorici. 
 was to lose this piece of scaffolding and police. ^Vll 
 shall say but that the march of sentiment may have been 
 greatly retarded by this lion in the path I 
 
 f 
 
 b(( 
 
 tiltM 
 
 mas- 
 
 thi 
 
 Ftuim 
 
 CUjji- 
 
 Pilar! 
 
 teadl 
 trivr 
 root 
 The 
 
(I. We thoii 
 isi<lenil)le de- 
 eivc Uiul tli< 
 
 k that Its icv 
 y sects which 
 i vefsion, h-ivn- 
 lom their own 
 ■able degree v\ 
 lojiy, we derive 
 tiites which thi 
 I sense, so mu>t 
 ractice we find 
 ()rre«p»H^ds widi 
 rs that there i^ i'- 
 ,er. We ctiimot 
 ariiuineiits tlia'- 
 se which dechi-o 
 tlieir scope. ^^* 
 nt when the >ui- 
 
 and avowtiii^ 
 ic chaiiire of opi- 
 >cn found thai I 
 has been to aui- 
 
 the circle of i^i' 
 3 wril it be in tin- 
 
 conversion woul<i 
 is, butforonefaci 
 
 1 day, a ceremo.iy 
 to be allegoriciil 
 
 and police. ^Vlv 
 ent may have been 
 
 f^:i 
 
 CHAPTER IV. 
 TIIL >^1KU VI 91. 
 
 " Thtrc rcnun'nrth t/trrtforr, a rrsf ( llir Lnp/n^' of a 
 ISabhath) to tin pioplc of Gitfl." — lli:i;. IV'. 9. 
 
 A fact whicli is level to tlie capacity of a whole people, 
 IS a fact which it seems almost hopeless to resist, for in 
 jucli a case tlie objections consist of sentiments ratlier llian 
 t>f reasons. A man uf a lorrical mind, v.ould consider it 
 a liar<l matter by dint of ])ure reason, to persuade tlie ij.- 
 liiibitants of tlie South Sea Islands not to tattoo tlieir ^kln5. 
 He wt)uld find that his most c<tuent arjiuments fell with ludi- 
 crous weakness upon tlie strong entrenchments of inclina- 
 tion and custom. A man who wi. . .^s to explode a thought 
 that has taken possession of all classes, nmst allow a luncf 
 time to argument, to work its way through the mass. Af- 
 ter all it will not be reasoning at the last tliat will efiect 
 tlie change. Arguinejit will convince a f'w of flic most 
 accurate thinkers, the others will abandon their opinion 
 because of the authority of these men of intellect, wliom 
 they are in the habit of blindly following. As far as the 
 mass is concerned, a man might star\e, or be knocked on 
 tilc hea(i u hundred times over before he could product.' 
 Wiy change on their seHtimeiu< m reirard to thuiirs to 
 Wiich they were fimiliarized and attached bv custom. — 
 Brom the days of Je.>us Christ downwards, we see tlii.-? eir- 
 cum-tance alVordmg great advantage to the interested 
 Pharisees who lead the pe(»ple. They step in between the 
 teacher of new truths and the mindless rabhle. Tliey Cf.n- 
 tlive to persuade them that the new idea strikes at the 
 Wot of Some strong interest, some dearly cherished habit. 
 *he poison does its work, and the infuriated nmltitudc 
 
MMMMHW 
 
 \lM 
 
 J. I 
 
 i:'M! 
 
 ■fjr-ws it'^r'if ns un»'onson;il)lo and ns clanf:r('r(in.s us mc : x- 
 nsoorafcd wild bciij-t in tlio madnos.s of its otist^t. When we 
 T'lnsidcr iiow hirgc ;i [.' oportion of CMcrv coinnmnity con- 
 ':i>ts oi" mere rnl)l)l(', we are snri)risc'd to find that know- 
 lodgf and truth liave nia(hi the j)roirro«s thai \vc perceive 
 tliem to have nnide. When the j)ruvidence oi'Uod is (h'- 
 dueted iVoiu the j)rohltMn, ue can innjixine no stroncrer c<in- 
 trast tlian that which exists between tiie weapon and tin- 
 power to he 'nerconio, in contests of opinion. A weak 
 man springs np in some vilhiiro or corner of a countrv. 
 'ind he tells liis leHow citizens that lie has discovered n 
 trnth. Here is tlie we;ipon or instrument. On the other 
 hand, j)ersons clotlied with j)ower, vested with anthoritv. 
 fiirnisheil witli wealth, in possession of the prestiifo which 
 custom and superstition supply, take; advant!;i/c f»f everv 
 circumstance ; distort facts in must plausible and subth 
 methods; appeal to the dirtiest passions of low men, aii'i 
 h)W wonuMi, and manage to circidate the delusion throu^l. 
 the whole land, that the idea which claims attention i- 
 just that which is the iuost hostile to the peculiar inrii- 
 riation of each one o; ,i!l the inhabitants. The merchaii' 
 is jriven to understand tnat it will affect the interests <! 
 trade : the farmer is led to believe that it will tlirow agri 
 cuhuro back ; the devotee is lashed into fury bv beiii. 
 .'•(Iroitly convinced of the fatal blasi)hemy that lurks in ti)' 
 new thought — passions even lower and baser than the^! 
 are {)iit in motion, and all under the colour of patriotisi: 
 reliirion, and orood morals. This is the resistance to b 
 overcome. The forces are so very unecpial, as to reiuli' 
 It matter of marvel how the victory should ever, in any n 
 stance, be on the side of the truth. The wonder beccni' 
 less when we take into consideration a principle tliat s,C'-' 
 erally enters where there are great changes in public -^i' 
 timeuis. Cod renews the miracle which he performed^' 
 
 ■■M^m 
 
,1ft- ^,f«** 
 
 i 
 
 crv community con- 
 
 I to iiiHl th;it know- 
 ■pcs thai Nvc perceive 
 vldenceol•Uud■l^tl^- 
 vtriiic no stronger con- 
 ^tlie Nvoupon and \\\r 
 
 oropnne.n. A weak 
 corner of a country. 
 ;t he has (liscovercd a 
 rument. On the other 
 
 vested NVith authority. 
 ,^,,niic pvc.-t,»Lre which 
 ,l,c. ndvaui:^-e of everv 
 St phiUsihU^ and subtl. 
 ,ssions oflow men, aiui 
 f,te the deh-i.sion through 
 ^,,c\x chiuus attention i- 
 
 lo to the peculiar mch- 
 amants. Tlie merchau' 
 
 II affect the interests v\ 
 that it will throw agn- 
 .shed into fury by bcm:' 
 ,.phemy that lurks in tiK 
 ,er and baser tlian these 
 
 the coh)urofpatrlotl^lv. 
 ,1, is the resistance to o 
 ,ry unecpial, as to reiide: 
 ,,rv should ever, in any n- 
 ^; The wonder heconv 
 :,t.on a principle that gH- 
 eat changes m public ^^i 
 „.ie which he pcrfonnea^.' 
 
 85 
 
 liabi'l. 11.' divides their toii'riies. lie rriids the i«;)i) ).-iii:i 
 j)hu!:ui\ bv Introducinsi; some new passion. Hi- <:aiise> 
 "' tilt' carih t<» liclp the woniaji." lie et)iii[)els some* worhily 
 mlluriuM.' to believe that its own mercenary views will be 
 j)rom()ted by means of the new idea. Thus (ireek meets 
 ijreek, and that tiie truth of iun] may not be stilltMl, Sa- 
 tan's kiiiirdoin is divided against itself. 
 
 Wiien we take a j)artial view of vast revoluti(^n.> in hnmau 
 atfairs, w<> are disposed to refer the great events to soinctbiiiL' 
 ])ortentous and preternatural in the courage, the talent and 
 the piety of the chief airents. More minute inquiry eimviii- 
 ces us that these w(M-e not tlic only, that they were not evrn 
 ])rincii)al eleiients. It was couraue, ability and virtue 
 that \entiired to obtrmh^ the new thoughts uptMi the atten- 
 tion of mankind. It was rf^venge, and enpiditv, and lust, 
 and love of novelty, tliat allowed the thon^iits to live, aud 
 that forced for them a wav into the iireat, nntbinkiii'r 
 masses ol' human society, '{'he reformation spread ind'er- 
 inany not merely because the ii<nv opinions wen* intriii- 
 sicady superior to the old, but because that country had 
 long felt je;dous tlial a foreiLrn power should exercise :iu- 
 tiiority in all matters of religion. It gained entrance iiuo 
 3'higland not so much because Luther's homilies were ex- 
 cellent in j)oint of piety and argument, as that ll.-iry found 
 in the new state of things a means by vvhieh to we'd the 
 Moman of his choice, and to gratify his love of absoi.;.e 
 power. It prospered in Scotland not simply on aecon-af 
 ol the sterling (pialities of Knox, and the other rcdormers. 
 but because of this other fart that there were vast domains 
 in possession of the Popi>h Church, and that the alieu;!- 
 ti«Hi of these from their original owners, ai)[)ea!ed powrr- 
 ftilly to the cuj)idity of the nobles. This pec idiaritv, re:i- 
 to-ini with religious changes, has been [)erfeived, l:;ii 
 «*•' la 1 > lull magnitude. The proj.nr amount of iafluerT.r 
 
•#NiiMr-~'<lMH 
 
 ■HMUHtt 
 
 lite 
 
 80 
 
 
 
 i ^': 
 
 I 
 
 i: 
 i. 
 
 :i 
 
 j 
 
 
 ■1' 
 ■ 
 
 ' f 
 
 
 lias not liccn nttril>Mto(l to it. Men have l)f'fMi afraid to 
 siipjjo.se, or to admit that it entered solartrelv into transac- 
 tions whicli it is lasliiona!>hj to believe moved purely ujjon 
 the pivc.tsof prineij)Ie and piety. It is very necessary, liow- 
 ever, thattlio wliole truth shoidd he discK)sed in this (pics- 
 lion. It is heller tiiat we should see thiiiiis Jis they are. 
 than iliat ue .sliould conjure up unreal condjiuations, and 
 sj)orl ourselves with our own deceivinj^s. To s<;(» throu«;li 
 tlip )U( clianisni ol' these movements, to discern in what 
 dco-ree they jrrew out of hii,di principle, and in what cx- 
 tr-nt tiuy were the product of accident and worldliness, is 
 to ifive attention to (jU(!stions of moment. As a result of 
 such analysis, a man nuirht learn to reckon iii the very 
 lowest deirree uj)on any thin/^r pure or lofty, as the instru- 
 ments hy which his views were to be advanced. He miixlit 
 learn, therefore, in no measure to conmut his cause int«i 
 til' hands oi" iiumi ; and when he canvassed the subject, 
 ho'.v nuich his ideas were to be propcdled forward by tlit 
 worst passions (,f human nature, hemi;rht lind nmch cau>( 
 
 to woiidtT at tiie wisdom which can extract so nmch ixon(! 
 out < I (vil. 'J'he opinion will, without (juestion, yet pri- 
 \ai' on the eartii, that the Sabbath of the new economy i^ 
 a (fiifrinr, and not a dai/ : but by whatmeaiis will it g;uii 
 . redit ; in liov/ few instances will it be the suix^i'stiiMi nl 
 tree fiitli, how often >vill it be refrar<l(Hi as a mer(» inlcl- 
 Jc^tu,.) doiX'na, how frcpiently will it be end)rac(Ml at tli' 
 prompliiig td" mere authority, at the in.><tiiration of the luiinl- 
 loss iiilluence which teaches one mar to imitate anotiicr' 
 Ojie circmnstance which in every aofv' of the church In* 
 led to an exorbit^inl amount of attention to t(»jdcs of an tv 
 tcrnal and ceremonial nature is the fact, that they furiii- 
 ihe principal means by which one man in tinners pertain- 
 
 \uir |.) rrliirion can (wercise inlluence over his 
 
 fello"" 
 
 ev( 
 
 ovc 
 
 |)oi 
 
 mai 
 ^nial 
 
 <»tl 
 
 i<l 
 
 and 
 
 ti 
 
 oiil 
 
 as> 
 
 pil; 
 
 i.s u\ 
 
 mi 
 
 ol 
 
 lS'«) <ioubl there are other ujethodij by which this oI>j<'*^^ iii'iJ 
 
87 
 
 con iifraid to 
 intotriinsac- 
 
 l purely u\>«>i' 
 .ccssiivy, l>'^^^'- 
 ,1 in this i\\\c>- 
 s us tlicy 5^»"^'- 
 |)i\ialions, Hud 
 L'o st;c throuizl'. 
 scorn ill ^vhut 
 ;i(l in Nvh'.it <'\- 
 xvurUirnicss, is 
 As II result cd" 
 on in tl\c very 
 -, ;is tlie inslru- 
 ^.(hI. lIoinii?l>t 
 t liis c:msc into 
 scd the snbjccl. 
 I torward l»y tlu 
 Innl nnich cuum 
 ct so nuich ^'o(>(! 
 nestiou, yet \m'- 
 new econon\y t^ 
 ^^e;ln^^vlU it iZnin 
 he- su.ir;;^estion -l 
 iis II laere intol- 
 euibraceil '.it tli- 
 ,;Uuui of the luin^l- 
 o imitate unotlu>r' 
 ,1- the church In- 
 to topics of :uii'^ 
 t, th;it tliey iurni ' 
 m tilings IH^rtuiii- 
 , over his fcll'^^^'^ 
 svhich this ohjoc 
 
 1*1' 
 
 ran 1)0 attaiiUMl. A man by means of an inieJicci ihai 
 eminently overtops tliat of otiicrs, may command innuence 
 and respect. He may ccmipass the same ends by the re- 
 putation uliicii attends vast and varied ac(juir<'ments. He 
 iuay arrive at ijreat name and power hy perseverincr for a 
 term of years in a course of undeniable piety and sinjikv 
 noss, Hut all of these roads arc arduous — a weak man 
 cannot travel aloni; them, a double-minded person \v<'uld 
 wi>h to come at his objcci at less expence of time and el- 
 Jort. Cnumonicii put the matter within his reach. It re- 
 <|uires neither talent nor iroinlness to excel in this dep.;rt- 
 meiit. A j)erson who is only not imbecile, may acjuire 
 notoriety alon;i^ this route. A smaller ex[)enditure of men- 
 ial and physical labour than will purchase celebrity as a 
 dancincr master may etfect the j)urpose. Since rites tiieu, 
 without talent, learninir, or jroodness, will procure t^r a 
 man what these other things often fail to compass, since 
 they will enable him to seem what he is not, since they 
 will earn for him a station in the absence of almost 
 every tliin<r else, since they exert a considerable power 
 over the minds of all men, and an overwhelminir inlhienco 
 over nil who are unlearned, since they supply a system of 
 j)olice by which the most accurate surveillance; maybe 
 maintained over the actions of men, since they furnish a 
 ^Mr.iiTo which is so much more easily managed than .';ny 
 4>iher, — for reasons of this sort no warfare is so inveterate 
 and acrimonious as that wliich arises when they are (lues- 
 tioned. An attack upon doctrines mifrjit be foririven, an 
 assault uj)on ceremonies cannot be borne. It is to im- 
 pugn privilege, it is to disfranchise old close borough;?, it 
 is todestr»)y the right of sanctuary, it is to open up the lur- 
 king placfw of coiners and thieves, it is to perpetrate tiie 
 intolerable act of excluding men from the means of acquir- 
 iiig power, place and the name of sanctity, when they have 
 
! ;r 
 
 U'vi'( 
 
 
 88 
 
 no title to tlu'iii. Tlioro is ariotluT obvious re.isoii v/liy 
 (liinjrs ritual arc not sul)jocte(l to narrow scrutiny, and 
 wliy tliey arc j)errnitt('(l to retain inlluoncc lonir alter tlie 
 time that it might he supposed tl)at society was iar enouirh 
 advanced to see throuuli them, — tliat reason is, they are 
 convenient not only for tlioso wl>o achiiinister, but for 
 those wlio are ministered unto. If tliey profued only tlu- 
 one class, there would be a greater willingness to examine 
 their claims: but answering as they do the purposes of 
 both, helping in both instances to prop up a bad cause, 
 to whiten sepulchres lull of dead men's bones, there is a 
 formidai)le combiiu'tion in every instance that an at- 
 temj)! is made to canvass their j)retensions. If it is very 
 convenient for those who are vo teach to be able without 
 mind and without lieart to procure station, inlluence, and 
 tlie reputation of godliness, it is no less comfortable for 
 tliosc who are to be taught. If a few externals enable tin 
 cleriryman to have his rank, character and income, they 
 enable the layman also to irratify liis own wislies in niaiiv 
 ways. The Lawyer and Physician, the Merchant, Sol- 
 dier and Farmer, without j)erhaps acknowledging the fiict 
 to their own minds, feel that this is an easy road to hea- 
 ven. It is but to hallow certain days, to ))ractice certain 
 rites, to bt)w the head on certain occasiojis. Bodily ex- 
 ercise, if it profits little, does not cost nuicli. It is ea.^ior 
 to submit to such small munnneries than to surrender the 
 heart. Ilcfice tliere are none to {}uestion and impuirii 
 except that very small class who prefer specidation ain: 
 truth to solid pudding — who would rather look into tlu 
 re;isons of things than hypocritically go with the nudtitud' 
 who keep holy day. It is no hard matter to convince tlu 
 greater number that these cavillers are actuated by cvi 
 intentions, and that the arguments which they advaiici 
 are unworthv of notice. Bv these meuns the chief furc' 
 
 r 
 
 ill 
 
 to I 
 
 a d(] 
 
 to fi 
 
 the 
 
 »lii| 
 
 y 
 
 m 
 
80 
 
 re.iscMi v'hy 
 icruiiny, and 
 ;>n<i Jit tor tlu- 
 as l;ir cnoui^h 
 1 is, thoy arc 
 j;t(>r, but tor 
 filLMl only tlu' 
 ;ss to extimine 
 e purposes ot 
 ) :i hinl cause, 
 les, there is a 
 e til at an at- 
 If it ir; very 
 ,e able witliout 
 inlluence, and 
 coniturtable lor 
 rnals enable tlu 
 fd income, thoy 
 wishes in niaiiv 
 Merchant, Sol- 
 ledging the tVt 
 isy road to hc;i- 
 practice cerfciin 
 »,is. Bodily cv 
 ch. It is easier 
 to surrender tlit 
 Dii and inipuL'ii 
 speculation an< 
 rr look into th' 
 Uh the niultitiul. 
 to convince lli' 
 actuated by evi 
 ich they advance 
 isthe chief fora 
 
 ul" IJH' attack is evaded, and the coninuiiuty moves on un- 
 «1< r llw yoke of ceremonies, \vhi<:h, it" the intorests ot' men 
 stH'Uied to them to run in the ()pj)()site direction, would 
 be scrutinised with all that scientific precision that is so 
 constantly applied to tiiinirs terrestrial, and so very rarely 
 to tljiuLTs divine. It re<piires all this to explain the posture 
 ot' atl'airs. It needs all this to render intelliirihle the 
 stran<;(j ct)ntrasts that are seen to exist. 'J'o survey so- 
 cicity in Britain, I''rance, Germany and Holland; to ob- 
 serve the amount ot* knowledLre that prevails in many 
 classes; to perceive the minuto and accurate manner in 
 which each subject is measured and analysed, and then to 
 notice tln)se j)ersons who have sh(;wn themselves capabj(^ 
 of so much precision in some topics, so incapable of it in 
 certain others ; to see them actinia like scholars of the 
 nineteenth century in the one case, and like Persian 
 fakeers or monks of the seventh century in the other case ; 
 this demands all the exj)lanation that we have adduced, it 
 needs the supposition that there must be interest, and a 
 <:ombination of interests to sustain the bii; frrotesfjUf* im- 
 posture ; it reipiires that we keep in mind the scripture 
 which says, that evil men and seducers wax worse and 
 worse, (iicririnsr and bcini^ f/rcrirrf/. Otber reasons inav 
 be adduced in solution of this prt)blem. That the clerfry 
 have cause in ^roneral to feel an interest in the contimiancc 
 of ceremonies, that the larire number who tind their reli- 
 gion in them, are unwilling to let them jxo, — this accounts 
 for a part of the dilliculiy, it does not explain the whole. 
 In further chicidation, it may be added that they appeal 
 to minds of all grades. To un<lerstand a doctrine, exacts 
 a degree of thought and study that all men do not pos-eM; 
 to feel the intluence of a ceremony, recjuires no more than 
 the use of the eyes. Commending themselves to faculti(»s 
 which all men enjov, ceremonies are analysed with dit- 
 
1 •»• 'il 
 
 iu 
 
 4l| 
 
 if^W(' 
 
 90 
 
 ficuliy and dancrcr, because of llio iinmousc ainouiU of 
 physical iiilliiciicc that can bo iiKbicod to resent the pro- 
 posed iimovalion. i'urlher, tbey are frecjueiitly siiscep- 
 ii\)\v iA' f/aorntinn, and on this aec«)unt can be rend<'red 
 subs(!rvient lotliat hjve of (bsplay uliich is u strong feebnir 
 in most natnr<!s. How can we jiart with that v.hicli is so 
 beantifnl ; iiow can we suppose t!iat a practice that ha^ 
 excited our admiration so often, can ))e otiierwisc than a 
 canon of scripture, such are the emotions that at once rise 
 in arni.> v.ljen the propriety of any obi ritual practice is 
 disputed. The inlbience of tlie past, the admitted virtues 
 of our forefathers are another stron<j affrumeut that is al- 
 ways a(b-oitly urired in (juestions of tliis kind. Men are 
 reminded that the venerable dead thou<rht favourably of 
 the practice, that minds which wc allow to have been o| 
 the stron<rest grasj), set it ft)rtli and enforced it; that per- 
 sons whose purity of purpose has become i)roverbial, were 
 vvilliuir to bleed in its behalf. Vollies of such small mus- 
 ^juelry are discharired on (Uich occasion that the authen- 
 ticity of any ceremony is called in cpiestion. Men who 
 shrink from the ideaof debatinj^ thesul)j«ct on the (rrounci 
 of truth and reason, often exhibit unconniioii skill in deal- 
 ing with it as a cpiestion of sentiment. They shew it iij' 
 in the most picturesque aspects. Tiioy stand over it like 
 Anthony by the dead hotly of Caesar, and make most touch- 
 inir appeals to liifc feelings of the people. They evoke a 
 thousand associations which become ekxpience in tlie way 
 in which they are used. This sort of dexterous s^jphistrv 
 has been eniploycd in each instance tliat the authority (»f 
 llie Sabbath a.s a day to be observed has been questioned: 
 and a great deal more of .such small and mischievous tac- 
 tics may be looked for before the question shall fmally he 
 set at rest. 
 Taking our reckoning within the last three liundie<l 
 
 shoii 
 ract( 
 an (I 
 ;ui 4 1 
 a (jiK 
 man' 
 
 it. i- 
 nes.N 
 
 bath 
 
 day 
 
 com 
 
 not <• 
 
 betti 
 
 vent] 
 
 hboi 
 
01 
 
 junount of 
 'III \\u\ i)r(v 
 itly suscoj)- 
 i)C rc'ixhrc'l 
 roni^ rrcliiis: 
 which is ^'*> 
 lice tliat h:i^ 
 rwisc lliaii a 
 
 at once rise 
 il practice is 
 \iUe(l virtues 
 nt tliat is ul- 
 1(1. Mm arc 
 i'avourably of 
 have Ik'CU »'t 
 I it ; tliat per- 
 )verbial, were 
 ph t^irtall Miu^ 
 t tlio autlien- 
 M(Mi wlio 
 on tho grouiui 
 ;kill in <l^"l- 
 loy shew it up 
 11(1 over it like 
 
 U! most touch- 
 They evoke a 
 ice in the way 
 
 rous sophistry 
 je authority of 
 
 11 questioned ; 
 
 ischievous tac- 
 
 shall tiually be 
 
 three lumche<l 
 
 yeav.^, llie Sabl)aih is that fact in Theoloory wliich has 
 conmicnch'd itself to the trroatest nuini)er of minds, lii- 
 (loctl, it may be pronounced to l)e the circumstimcj; con- 
 nected with religion thiit ha.s nnule itself co-extensive Mitii 
 the ))()piil;ition of countries. Other })oints in sacr(>d li- 
 terature may have arrested the attention of the profounti, 
 the acute, or the devout ; this fact l»as iia<l a fiU- wider 
 ran^'e, fijr it has en'MLrecl the notice of almost ail who have 
 the live senses. Such topics as the 'I'rinity, the Incarna- 
 ln>n, the Work of the Sjuril, the Inspiration of Scripture, 
 beiu^ hii^h, holy and marvellous, have their chartus for the 
 studious and the saintly, this subject demands no such 
 |)eculiar ijifts on the part of those who come under its in- 
 jlucuce. Some (jiiestions en;:ifross the att(!nlion of th«>>o 
 who study them during the whole of their lives, an<I after 
 all the deep matter is not fathomed ; to particip.U*? in the 
 tliini^s connected with the Sabbath, little more is needed 
 but the ordinary sensations, lieiiiij thus wide and ireneral 
 in its bearinirs, ii demands all the more loudly that we 
 sliotild examine the elfcH'ts wliich it })roduces upon cha- 
 racter, and the claims which it possesses to be considered 
 an ordinance of (jiod. It is a dillicult task to pronounce 
 an opinion that shall be just, on the whole, in rel'erenee to 
 a ([ueslion that con>ists of many parts, and that presents 
 many aspects. 'J'o iind the middle point and to a(ilierc to 
 It, is, in such a ca.se, u thing that recjiiires trreat correct- 
 ness of hand and eye. It is nt- to be denied that the Sa!»- 
 bath, in every period of the Christian era, has secured one 
 day in seven as a season of rest, for the people of those 
 countries in which it is observed. Even this however, is 
 not a simple equation, even this has several phases. Is it 
 better fur body luul mind that they should repose each se- 
 venth day, or that each day they should undergo no more 
 libour than they are able to sustain durino- a term of 
 
sTVj 
 
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 IMAGE EVALUATION 
 TEST TARGET (MT-S) 
 
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 U IIIIII.6 
 
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 Photographic 
 
 Sciences 
 Corporation 
 
 33 WEST MAIN STREET 
 
 WEBSTER, NY. 14580 
 
 (716) 872-4503 
 
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 'tn 
 
 9-2 
 
 \c;ii< I 111 which ca-o r.re tht'y the most .-^pverely tJixod, 
 when the) are subjticted to toil of an exce.^.-sive kind lor 
 jsix (lays, and permitted to take re.><t on the seventh, or 
 wiien they are retjuired to labour in a more moderate man- 
 ner tln'outrh the whole seven? No one can hesitate as to 
 which side of the dilennna is to be preferred. Now wc; 
 are not sure but tliat this is the (juestion witli wliicli we 
 ouirht to deal. IVIucli has been said l)otli in prose and 
 verse as to the beneiicenceof the institution which secures 
 one day in seven for tlie repose of the wearied creation. 
 Masters of rhetoric iiave j)ut to<xether elociuent and beau- 
 tiful, and apparently holy dis([uisitiims on the subject. But 
 it should be borne in mind tliat it is as possible to write 
 splendidly upon that which is the creature of our own sen- 
 timents as upon that which is founded on reason and eter- 
 nal trutii. Eloquent declamation, whether in the case of 
 the Paradise Lost, or any other mere Work of fancy, 
 proves nothing. It may seem to prove nmcli to those soft- 
 minded persons to whom an argument is a very harsh auu 
 impertinent thing, and who regard an emotion as the only 
 thing that has a rightful claim up<ni tlie intellect. To 
 those on the contrary, wIk^ consider that reason should act 
 the part of pioneer, and that conviction should precede 
 feeliUiT such thinjrs go for very little ; tor wiuired words 
 for sentences well constructed, for periods in which tlu 
 laws of sound and melody have been thoroughl} appre- 
 ciated, and fully realised Allowing to rhetoric, eloc(ueucf 
 and poetry, their own i)lace and merits, it might be con- 
 tended that men in laudincj the benevolence and wisdom 
 of this provision, are prejudging the (piestion. It miijhi 
 be urged that they first assume it to be divine, and then 
 praise its utility. It might be argued that they beg tlv 
 most important part of the subject, and then proceed t ' 
 adorn it with their own comments. If a topic be assumci 
 
 by r( 
 
 alloM 
 
 t(.llp 
 
 dilcri 
 
 a gr;i 
 
 cessi 
 
 becdi 
 
 gion. 
 
I 
 
 evely taxotl, 
 ivo kin<l tor 
 seventh, <>v 
 xlerate mnn- 
 lesitate lis to 
 (1. N(iw we 
 ith wliicli \ve 
 in \>r()sc aiitl 
 vhich secure^ 
 •ied creiiliou. 
 lit and beaii- 
 ?sul)ject. But 
 .sible to write 
 f our own sen- 
 nson and cter- 
 iii the case oi 
 /'ork of laiicy, 
 h to those soft- 
 very harsli ami 
 ion as the only 
 intellect. Tu 
 ison shouhl act 
 r^houhl precede 
 wiiiijred word:^. 
 Is in which tlu 
 )ioughl\ appr^^- 
 oric, elo(iueuc(' 
 niicrht be con- 
 ,ce and wisdom 
 Ition. It miii"'^' 
 ivine, and then 
 lit they beLl tlv 
 then procee.l i- 
 Ipic be assumo'i 
 
 0:3 
 
 to be of heavenly oriLnn without any attempt to [»ruve this 
 iimch, all tiie rest will follow. Poets will nt>t be wanting 
 to decorate it with all the lustrous colours of warm fancy, 
 and to those who accent rhyme as arcrinnent, and metrt^ 
 w"- proof, to miike it seem doubly divine. Nor will men of 
 vcit-nce be lackiuLf; who ekinir out reason with a toler- 
 ablt? amount of imiiijination, wdl lay it down with axioma- 
 tic, precision that there are deep recondite causes in the 
 \erv essence of ihinfrs, that render one day in seven just 
 that which constitutes the irreatest happiness principle lor 
 man and l)t"ist. Givincr to these thino-s their own value, 
 v.e -till think that there is room for the empiiry whether 
 tiiis arrangement be the best that could be devised. Dur- 
 ing the middle aires when wars became so iVeciuent as to 
 ihre;iten to depopuhite the earth, men were induced to 
 make a covenani which provided that every tenth year 
 they shouhl Jibsfain from lends. This was a ( omparnlicr, 
 but it cotild scarcelv be termed an ahsolntr liood. It 
 would certainly have been a Ln-eatcr benefit if they had 
 «'ome to an airreement to live at jjcacc all the time. And 
 perhaps tlie covenant helped to leiritimisc and justify the 
 wicked practice. Perhaps the year of repose went to ren- 
 der tlu^ warfare that succeeded, more sanguinary and 
 herce. If we are shut up to the necessity either to labour 
 seven days, in siicli ;i manner as that tlesh and blood will 
 LMve way under the pressure, or else to recruit our strenofth 
 by resting on the seventh day, then the provision w Inch 
 allows us this periodical repose cannot be too highly ex- 
 tolled. Btit who shall alledge that we are reduced to this 
 dilemma. The true alternative is this, shall we work in 
 a gradual manner everyday; or shall we work in so ex- 
 cessive a manner six days, as that the rest of the seventh 
 becomes much more a (piestion of medicine than of reli- 
 gion. Detaining the subject before the mind in this parti- 
 
IfTE 
 
 04 
 
 ¥'t 
 
 :I.M, 
 
 ' ' lal 
 
 J<<, 
 
 cular lii^lit, the following queries .se(.'in to urow ualiirally 
 out of it. Is not this the ni!Uin<^r in which the sabbatical 
 re.st lias been used ? Has it not been made the instrument 
 to i)rovoke a greater amount ol'toil than would have been 
 gone tlirough had it not existed ? Are there any countries 
 on the whole earth in which a larger proportion of the p'> 
 pulation groans beneath the burden of absolutely killiu'^f 
 exertion, than those in which this dav is the aiost striii!:- 
 ently observed t Has the observance nothing to do witli 
 this state of things ? Is it not perhtips because it is count- 
 ed upon and estimated for more than is fair, that the la- 
 bour on the other days is so beyowd reason ? Might not as 
 iTood an arranorement as now subsists, be introduced with- 
 out this day of repose ? Might not hibour be so adjusted 
 as that men might work all the time, and yet feel tlie pre.>- 
 sure much less severely than they do at present ? This is 
 a view of the subject that is not often taken — yet many 
 reasons and many statistical facts inii'^ht be broujilit for- 
 ward to shew that it is not devoid of arirumcnts in its fa- 
 vour. The cliief toj/ic in any theological cpiestion, ii 
 whether it be ordained or no. Whenever it can be clear- 
 ly proved that an enactment is from Heaven, we invaria- 
 bly lind that there arc sul)stantial benefits connected willi 
 its observance. In the present case we believe that tlii> 
 circumstance has not been proved, and therefore we IW. 
 all the more sceptical about the benefits that are su})posed 
 to be associated with it. Another tact much insisted on. 
 is that this institution greatly helps the cause of religion. 
 If, as we believe it to be, it is a type whose antitype, o': 
 fulfilment has taken place, we cannot understand how such 
 an anomaly should promote religion. In what sense cai: 
 it be said to effect this purpose ? Is it because it afford^ 
 one day for things connected with the teaching of reli- 
 gion ? This would be well were there no better provision 
 
 the 
 
 and 
 
 cen( 
 
 our 
 
 ceas 
 
 uhd 
 
 that 
 
 l«'r J] 
 
 I>i"ty 
 
 dfuTfi 
 
 Wl s 
 ■'^taten 
 be to 
 tliat t] 
 religjc 
 to bo 
 those 
 inarJv 
 out oil 
 the ])j| 
 
 vahie 
 f"rm ;| 
 
 iity oil 
 
 prevaJ 
 
 iieve ij 
 
 'Jgiou.> 
 
 judge 
 
 t^hich 
 
 Re vol J 
 
95 
 
 ,' iiuiuviilly 
 
 siibbHticul 
 iustrunit'iit. 
 luivc been 
 y couiitiies 
 11 of t'no \vi- 
 itely kiHin'4 
 most striiiL^- 
 
 r ti) tlo Nvitli 
 
 3 it is count- 
 tliut liie la- 
 Migbl iu>t ns 
 oduced witli- 
 e so adjuslLMl 
 feci the pre.-^- 
 seiit ? Tills i. 
 
 pji — yet lilJiliy 
 
 } brougbt for- 
 leuis in its ta- 
 1 (iLiestiou, 1^ 
 can be cle;ir- 
 ni, ^ve invuni- 
 ;onnccted ^vl'^il 
 licve that tli'i> 
 Ircforc \ve feel 
 |it are supposed 
 ,cU insisted on. 
 .ise of rclii^i^'"' 
 ,sc antitype, or 
 stand how sucli 
 what sense can 
 ■cause it afTorJ^ 
 leaching of reli- 
 ,etter provision 
 
 But we contend that a* it now stands it interferes with tliat 
 which is better. AVc iiniintain tliat the letter excki(h's tin- 
 view of tlie plhlosopliy of the institute ; that tlu; nt^tioii of 
 i'orniallv ohserving one diiy, shuts out the idea of (h'(Hcat- 
 inn all time ; that the opinion tliat the: keepiiiir a d;iy is 
 the keepinir of the Sabbath, comes in the way of the hi^^h 
 nnd holy thoiiirht which pronounces it to nuvui ac«piies- 
 cence in the riirliteousncss of the Saviour, ceasing fron\ 
 our own works as the Lord, after six days of creation, 
 ceased from his. We do not aver that the present thouirht 
 and practice in regard to this (|uestion, is the very wor?t 
 til, It, could exist ; what we alledge is, that there; is room 
 fur much better ihouLdits. It has been slated that the 
 j)i''ty of nations has shewn itself ct>mmensurate with the 
 decree (d" reo-ard that thev have evinced for this enactment. 
 We susp(H!t that there is same coidiision of i(]eas in this 
 statement. Jfthe fact be assnmed that to observe the day 
 be to comply with a divine injunction, of course it follows 
 that those who are obevinir the command are actimr in a 
 religious manner. It is rather illogical to assume the act 
 to be religious, and then to derive as a conclusion, that 
 those are religious who j)erforin it. In reply to the re- 
 mark so nuicli reiterated, that great moral results spring- 
 out of this observance, we put the (piestions, — What does 
 the i)harasaical chara'Uer imply ; what is the intrinsic 
 value of that semblance of irodliness which adores the 
 form ; what opinions are to be entertained of the mora- 
 lity of nations, when this mode of character is the 7N0.<t 
 prevalent ; what do reason and scripture entitle us to be- 
 lieve is the character of those who consider themselves re- 
 ligious without being so ; in what condition are we to 
 judge that nations are when this state of feelinir is that 
 rhich is most general among them ? The answer which 
 Revelation would give to such queries is, that few things 
 
\ ii'll 
 
 jji jMil ; 1^ j 
 
 !■■*. 
 
 90 
 
 ran be morally worse than liiis y)0!sture of mind and lecl- 
 ing, that it indicates that the uonnd has been healed 
 OiLditly, that the wall has been bnilt with untenipered mor- 
 tar, that men have passed into a. condition which is in- 
 so tar worse than a state of nature, that there is no pos- 
 ibility of arousini^ them out of it. Indeed, Scripture 
 speaks in tlie most punircnt lanixuajro of tins mode of feel- 
 ings characterizinn- it as one oi' tlie greatest insults that 
 can be oftcred to truth. Yet few will deny that this com- 
 plexion of mind is very common. Many would assent to 
 our remark, were we to declare that it is by far the 7/<r;.s/ 
 common ehiment that is to be found in Protestant coun- 
 tries. l']very second man at the least, is an example of ii. 
 He belongs to a sect; he has a creed that he can conju- 
 ij-ate, — without beino; converted he deems himself a Chris- 
 tian ; lie cherishes the j)eculiar idiosyncrasy whicJi nature 
 bestowed upon him ; he justifies it by the argument that 
 others do the same; he is licentious, or violent, or artful, 
 or rapacious, or mean, or ambitious; he is one or more of 
 these, without supposing that religion is at all affronted by 
 his clierishing such vices, — almost invariably there is a 
 bend in liis demeanour — a wheel within the wlieel of lii- 
 transactions; and so much is this the case, that by a sort 
 of fare and trit process, society with one consent calcu- 
 lates upon, and allows for this, in its dealings with all it- 
 members. Not only do we fnid few or no instances of that 
 style of man who is quite single, sincere and thorough, 
 we find the opposite in the tendency which there is to deny 
 that we have any right to look for such a personage. To 
 .issert that such men ouffht to exist, thj'l reli(£ion ouslit v 
 produce them, would be to draw upon yourself the remark 
 from some quarters, that you are very extravagant in yoiu 
 expectations, that you must be very ignorant of the })riii- 
 ciples of human nature, that things have never been bet- 
 
 
 Mill 
 
 -nc 
 ^.pi 
 frill 
 ' 'Wr 
 
 /IT'S.. 
 
 ndva 
 
 !>• IjJi 
 
 '■'MISI 
 "W!l 
 ' d 1)1 
 
 file w 
 'i/an 
 'd by 
 J'eflncii 
 'tJpti< 
 
 I'icati; 
 
 r;il 
 
 1"^ lit oj 
 
 Hcsn 
 
 fire m;t 
 
 truth a 
 be ran 
 
 pea ran 
 , son. 
 hod if 
 our |i.(i 
 
 screen. 
 «ii.s its 
 
i 
 
 'X 
 
 •and tcel- 
 
 ;u heulcd 
 
 ,cred moT- 
 
 licli is in- 
 
 is no IH>^- 
 Scripturi: 
 
 ode of leel- 
 in;;uUs th^t 
 Hi tiiis corn- 
 Id a^^^cnt Ut 
 far the w'^'"^^ 
 estant conn- 
 ;xmnple of ii. 
 ,e cun conju- 
 nr^elf a Chri^- 
 whicU nature 
 trauinent tliat 
 It^nt, or artful. 
 :)ue or more ot 
 \\ aiYrontea I'V 
 Lbly there IS '^ 
 le wheel of hi^ 
 that by a sort 
 consent calcu- 
 iigs with all it^ 
 distances of thai 
 and thorough 
 [there is to deiu 
 ^)ersonage. '^' 
 [elision ougbt t^^ 
 ,rselfthe^e^ul^'^ 
 avagantinyou' 
 ,rant of the vrui- 
 never been bei- 
 
 ;.:r, and ni\<r\viUh(>; uhil.-t from nther (!l^{•(•tl()ll^ liu 
 .•hsorv.iiion uil! r(tni«' rodohMit otful^iiv. timt thrrc is too 
 iiUH'h nfilie crt';ituro in this, that your wishes disfovrr an 
 ■ ii'-liiiation to s(i up tlic ri'ihtt'ousnrss ot' man, that voiiv 
 ^.j)inions doiioto a very iiu'Iauchoiy i^noranco of \\\c ^Ino 
 trino of salvation hv ijrace. And ^^o society revolve-; ('n its 
 <i\vn axis, ijivinjjj rise to U) character of eminent >-i)ii:le- 
 Hf'ss : and Ic-t it s'lonhl he tem|>ted to a(lol>t a better hrie. 
 r,f conduct, tlieolojry ste{»s in to declare that for a n;an t<^ 
 advance I)evo,n<l a certain di'i^ree in practical uodiine^-. 
 is li)Ld\iy arro;,raiit, and exposes his motives to the u(Mst 
 fonstructions. And thus mankind, carried oii by tiieir 
 ow!i native «lepravity. atnl a.fsisted rather than ciieck- 
 t (1 bv the tiu'oloiry wliich o'Dlains anu^i^j tliem, are .iii 
 the uhile j>ro<h)cinir forne^ of character as d!St(H-ted uiul 
 lizavu' a-: a.re i]\c shap»'S iiiio which their Ijodies are tw.t^t- 
 • d by the fasliions aiul foMies incident to a b.iirh slai-e oj 
 rcfmeine'Ut. 'Pbi.'-*' liyl)ri.t- bc^irotten betwe^ni jiuiural cv- 
 iuptioii and -■j)uriou-: reiiifion, a})pearini£ r.s they <'o m 
 \ ast numbers, irivc ful! occupation to tlie pencil of the c:- 
 ric;itiirist, to tlie uvii of the satirist, and speculator on n)o- 
 
 ra 
 
 lie 
 
 in observer marvc 
 
 Is 1 
 
 low it can he tnat n 
 
 :ne p 
 
 r- li^lion which claims to be I'roin heaven, can be 
 tent of such (uirii.us hypocrisy, or such heartless t^eih^h- 
 ncss ; ami the scoHer exidts to see that such am]>le rr^CuUs 
 arc supniied hnn for circulatin<T his invectives nf^aiiist ih(^ 
 
 4 1 o r? 
 
 For eiVccts tlms large, there r!u:>J. 
 
 n amount of i.j'- 
 
 trml 
 
 I as it is ill Jcsii 
 
 be causes no less- potential ; for such a 
 pearanco without reality, there must be an ellicie 
 
 n: 
 
 aoi 
 
 n. It c;mnot spring np of itself, it could not last 
 
 r.'T'fr 
 
 had it notiiing beneath which it found shelter. N.v/ :n 
 our judirnient, ordiKanrrs, as they are termed, furiiish that 
 screen. The Sabbath us it is understood and pruclised, 
 te its own share in these results. It is said to produce 
 
I 
 
 08 
 
 . „ ,, i, i, dPscribca as spreading a 
 
 ■:„„.ln..f decency over -«- J ;-' ^^ V J ,., pouu. 
 ,„„,„v,„g and l.nr.fym? "'cn. ^^^^ ^^^^^^^^^ ^.^,_^,^ ,„,,. 
 
 ,,. .„• worse l.y each ""1"™ ^ ^ p,,,.uve.y '-'•-'• 
 ■-'■ ''■ "'^ "^'"'1' thIo i -d yet .ecn. u. do tin, 
 ""-' '^ """ " " N ; it" believe, .. U.e elTcC, w.uc 
 "'"^■"' ' r'"u,.n"/u :,nK.tWn,g Uke vel.g.on u, eac 
 
 „,,,,. .U,or. U >'Pl--; ; r,nen ave wdUng to per- 
 r.,ble to ll.e level ol wL. m . ^^.,,i^,, ,, „.„ 
 
 ,-,vn^ It I'flP* '" '"'"' .1 ,l,iMk vntnous. It as- 
 
 „,.:. u large fo^on o( .o e ) ^ ^^^ . ^.^^ ,^ „„„ 
 
 .,,,,,,, .vlncl,, once begun, re . e ^^^ ^ ^^^^^^^,^ 
 
 --^^r"'1l::;;l::^c— d\v''''-''^--''';' 
 
 to one side, and m lun„ ^^,,,,a. 
 
 ^'•"-^'--""•-'-ttrof-"''''"''---'^''^^"''''^^^ 
 
 in,-:..a\ng men n.to >'''>';;, „f education, a"' 
 
 •-■- '^"-^-'^ "'" ': . ; W c™',.- falsity both in tl.: 
 ,i..ici. unparl t„ "«-'''■ ,i,, ,,, ,„„ed from the m«^: 
 ,.,,o,y and in tl.eit P>»^^ '=' ' „j^ ^ „,c visage to 
 ,„.,der years each »-" \ ^^ „ ' .o'.estrain the hu.l 
 ,,,.un,o.lel, to repress t><^ ■'"';, ,^,,i,„,ied thus rapiJ: 
 I. ie.., the free —men ,--to c h ^^ ^^^^ ^^^_^^, 
 
 - -•-'•' ^"<= ^^^■'^' " '"'^o cl'::ron.ed to\ake up .k 
 e,„nge the "^■"<^''''';:"'7, " „„ioJical godliness, nuislba- 
 c.>...ve-nl>onal moraht y, -'^_ " ° J^, elasticity ofc 
 
 ,,, own «hare in '-'»>"« ^'f-^^ ,,„„,, ,. ,norc . 
 
 ,c:,ence, to a ^<f «; f ^7„'„, ^re false. It may be . 
 
 ,.ot.s of things t"- - ^' ";„;„„„e3 that look so star.h. 
 
 ,„.d on that some "f tl'ose an i„„,, cable, ^o. 
 
09 
 
 ,okeu oV a^ 
 
 the points 
 [ cit\ier \)ei' 
 lire Hibjo^-t- 
 ely convn't> 
 j^is to do tbi^ 
 
 effect which 
 gion to each 
 emcnts of t\vi^ 
 
 r Nvhicli iri iu)i 
 
 •Uioii^- 1^ ''^=' 
 ..vmoilcof ch> 
 
 ,sv for u mail 
 
 , "to lay 1^^''^^^'" 
 ^ ^.pligiDU to h' 
 its part towarih 
 pocrisies whicli 
 education, aiu: 
 ity botii in thci: 
 .d from the nior 
 
 t\ic vi^^g^ ^^ 
 ,tra\n tlic laug| 
 ■atcd thus rapuii 
 vary the tone, i 
 
 \ to take up ^>>' 
 llhicss, luvi^tha^ 
 elasticity of co: 
 icvcs in more :^- 
 ;e. It may be : 
 t look so startlu.. 
 nexplicablc, ?^^' 
 d and the coudi^ 
 
 I 
 
 ill it SI) perplex the observer, arise ruit of the habil early in- 
 diu'cd of conjuring up fe('liii.r at the word of commaiidi, 
 of ^ettinii up reliijfion for one; day in st-veu. Hut it is near- 
 Iv impossihle to write on this stil)ject in such a nianncr a5 
 to attract any cre(h;iice, tlie Church lias been so h)ni.' in 
 the hahit of a(hnirin<x lier own views, — siie has been s>o 
 unich used to call crooked >traiirlit, and l)itter 5wect. A 
 roiiru-i«tn of i(le;is prevails that renders it necessary m n^ 
 *pecl of professors of religion, not only that a subject sliouln 
 he demonstrated to tlioin, but that new iaculties should 
 be ^ivon to them, to enable them to understand the proof 
 if those cpialities alone were admitted to be virtuous (>n 
 whieii the I'ihle lays stress, — thus it' it was clearly seen 
 and frank!} ivowed, that he is riglitcous who do{\s jiL>tl\ , 
 \\\h) loves mercy, and Mho walks humbly with his (iod ; 
 or that t!ie main proof of love to Ciod consists in the keej>- 
 uii: of hi.- commandments, if first principles of this sori 
 were admitted, tlu> road would l>eslu)rt and evident. Bui 
 It is Hut so. Dilliculties exist as to what are the elements 
 of right and wrong. The very circumstances to M'hica 
 we have been referring as symi)toms of lh(> low state of re- 
 ligion, wt>uld bo adduced as tokens of the o{)positc fact l»v 
 I Lneat majority of proiessors. It is not received us ai- 
 axiom that piety consists iu faith wlii<-h is of the formation 
 of the spirit, and in those acts of clear probity, kindness 
 and self-denial on which the Jiible dwells so much. There 
 i> not one of the sects that entertains such a view. It is 
 understood to consist in great devotion to the partv, in 
 liberal contributions to its projects, in rigid observance of 
 its (lays, and rites, and practices. To refer to such fea- 
 tures as indicative of a want of sincere or deep sentiment, 
 so far from carrying conviction, would be received as an 
 incontestable proof of the irreligion of him who brought 
 llic charge. It is not allowed that a solemn carriacre 
 
 ii? 
 
100 
 
 "■ J' .;•. 1 
 
 \ti I,::,; 
 
 j»rov»'s ]u,[UiU'r. it IS iioi .'ulmittod llmt tlifrc isjr.i inlriii 
 
 vie fooduoss in '" ixxlilv oxvrrisc." It i> ijol hdicvcd 
 
 tl;;it (•( rciiicnirs li;rvc lu) csMMitiiil virtue within iIkmi^cIvo- 
 
 'riic maxim of Mrs. Trimro'^t'. " li;iii(i<<.m«' is tliit linmf- 
 
 M)inM (iocs,"' ^<>li(l MS it .'.|)|if' avs, woiihl lie ri })r("-< utrd a- 
 
 rarn-ii 1>V tiio imi-tcrs nf a^iscmljlics. Thc! discropaiicii'* hc- 
 
 tuocii the proi'cssioii ami t!ic life to which we have ;i(lvcrte(i. 
 
 .oidtl scarcely l>n rniidcrcd iiit<'ilijrihh' tn mo-t miiuls coii- 
 
 iieclL'd witii wliat is calhMl the visiiJ." Church. 'I'hc vil' 
 
 .-late of practice to which we have rci'.rrrti could >i(;l h^ 
 
 <nl)staiitialed to th«^ (e,i(d:ers of rclii^ioii, unh'>- il cmil.' 
 
 he siieuii to coexist with informality in rciMid to rii'- 
 
 and seasons. 'J'he Church is n( I m( val. 'V\\>- worhl (.!• 
 
 ten excels it in practical oooduess. 'I'lie de!inilions .i: 
 
 religion are n(it settled and anfeed in. Scripttiri' i)iitsili' 
 
 (juestion, il'tlK? iriindations he destroyed w h'it ?;liall t!,. 
 
 ri^^hteoiLS do? This is wliat we alhide to. Piim-iry trih:, 
 
 are not estahlished ; there is controversy aiieut th<.'v.r. 
 
 jixioms. ]t would serve litth^ pnrpcse that we ^dlnl)ld pr(\ 
 
 that the Sabbath as it jiow st.'uuls, is prodnctive, not' 
 
 truth inteoritv aiid love, but ot' ansterilv. of wi!!-wt)rsliii 
 
 (if duplicity and tyranny ; I'or it woidd he lirst neccssr.r. 
 
 to demonstrate that these things are irron<^. In a peri" 
 
 m1" the world in which a iaro-e part of tlu? Ciuirch shew- 
 
 Itself inclitied to revert to IN^pery by name, and in wLi' 
 
 every part i.s steeped and saturated in Popery l)y fact fii. 
 
 ieelinii-, it is no easy matter to clear up these J)oillt^.-- 
 
 Where there is so great a tendency in professors to c\t' 
 
 the very modes and practices which we regard as iii'- 
 
 idioininable, it is scarcely practicable so to make a slait 
 
 ment as to obtain a hearing. In place, tlien, of dwellii. 
 
 on tlie fact that wc consider the ideas which obtain in' 
 
 gard to the seventh day, to be productive of what is men 
 
 ritual — it may probably be more useful that wesheuhlp' 
 
 i'c 
 
 .\e 
 
 u-jti 
 dre 
 'hit 
 prim 
 '•l"t)i 
 wliei] 
 
 /'<s|^ 
 ■l"IJ 
 
 ill.!? J; 
 
 ■^cic'iil 
 
 •-^peaiv 
 
 li.lL.v. 
 
 i-al ar: 
 
 Vlncid 
 
 Mi:i ini 
 
 tional 
 
 ▼•'diiali 
 
 &t Oll'-j 
 
 wJiic), 
 ture, 
 
 strujju-l 
 enjuiivj 
 
 8U])eri;| 
 mean. 
 tlli.s ru\ 
 
ini 
 
 sif.» iniriii- 
 ^ \U\\ li'-ni'!- 
 
 cmlil in it i" 
 •'iptmi' ])'it> ill' 
 
 ;il\<'Ut tlio v.'r> 
 
 Kluctive, not* 
 )f ^v\U-^^•ov^^hi! 
 e first in'cest^nr; 
 ,f,. In a peri" 
 rimroli sliov.- 
 ic, and in wli' 
 pcry by fact Hi. 
 :, these points' 
 )rofcssors to cm 
 e rof^anl as ni'- 
 to nrako a stai' 
 tlien,of(lwelli>- 
 liich obtain in ' 
 . (,f what is nu'f 
 hat wcshcuUll' 
 
 ••fH'il In >i.iii.' \]\.' rens(Ui> ilrit <Nnist: u> lo Ik licvo ilj;ii .'i 
 ilortrinr iwid not ii (hiy^ coii>lituics lli.; Siihh.ilh oI' tiic 
 
 N''\\ Tr, t.'lillf'lll. 
 
 I. 'J'iir i.r\\v\ iji\i n to <.!..( rvf u diy, (.ccur.^ m ili.' OK! 
 rcst;n:irnt. — ho inw will pi\lcii(l lliai, il is repeated in the 
 '^''"'^■- l''»t it is I lie general opinion ol" th(> ehurehe.--, t!iaf 
 'he (>I(! ']'( sianient is ol' Mich a te.\tnr(> that ii:-> cont-'ni- 
 re(|iiire to iinihT<jo a proce>s hel'ore they can as>imilat.' 
 with the (Ioctiin( < of th* Neu. A Iar;jf(.' portion of il i- 
 di'<Mdv interprete.i njh-n this notion. All the heneth- 
 Hii.i are derived iVoni it, are procured hv t'oJJowiiic- ont tlii.» 
 j)rineiph'. It is already ackno\vh'di>-ed hv larn; section.- 
 '>t the ehri^iian eounniniity, that serions evils have aris(Mi 
 \vlieu the opj)osite prineiple h is been adojjted. Now it ;- 
 •I i.:reat doetrine whieh asserts in ihe ifenerrd that the i)h\ 
 Pestaiiient is a iiia-> of type, and that a method oi'con\er- 
 •lon ninsi hr eniploscl helnre it can assume the shape 
 that makes it catholic and evan^relical. h (pjadrate.-; with 
 M-n-iuirie views, and wil!i the laii-aja(^re ol' ih/; IJihle, whieh 
 si)e;ik.-. of '• eoniparini; spiritual tinnizs with :i)iritnal," i*. 
 follow lliis j>lan. It i-. a powerful eonfirniation of th.is gene- 
 ra! arunuicnt, that ihe e.\positi(-ns of the Old Te^tanieni. 
 Uhu-h ue have from tlie iiands of Christ and the Apostles, 
 run in this line, and pursue this systeui. It is an addi- 
 tional reason in favour of th.e i)rinciple, that all the trulv 
 ▼aluahletheoloiry of which we are possessed, all that whieh 
 at on':o apjH.,!. to the feeiiu-s of every crood nian, all thai 
 wlueh corresponds with the ueueral doctrines of Scrip- 
 tur.-, hasheen [>rocured hy tids u.eihod. h is anoil,. r 
 slum, argument that if there he anv doiruia that occasion^ 
 ennnty and strife, any one that produces results that are 
 sup rhenl and formal, any one that Inis led to lu.oted 
 mean <.r violent conduct, that ca.e has occurred where 
 this run- has not been loJlowed, where the tvpe h.. been 
 

 I V 
 
 Vl J 
 
 Jl ifl 
 
 it- 
 
 H'l'I 
 
 This last ri^ason has c.ii-i- 
 pro^rvcl m U.e rm. staio. l _^^__, ^,, „„^, , 
 
 ',,.,,,,e forco, '^-'"''"•^", \;"t.o .l.-.-l.'-' "''- 
 ^,„.i,.,y „i- ,„«.uiices m «1.H „,„,,,„.„ „f tMu.v. 
 
 -'' '-''-''^ ''"'''"; rT, n ;--••'••- --•"''''■■'''''^ 
 ,,,„ ,,u,.r m l-luc. ..1 t '.. ^1 • ,' ^„ „,•,,„ bolore, m.v 
 
 .—'-in. l''""^'""':r. ;::,,, views mr..r,.....: 
 
 ,,„ ,„ ,„„vcl 1.0W "'•■.;•"■.,,„,,„ Low ll.ey l.'..l 1- 
 IV ,.l-.-s, m,.l vesUncntN J ^ j,-,,„,i„,:,s..., w;,r. 
 
 ,...liM-.,>n, und the l-.'-'""" ) ;' J,,;,,. ,„.„y .ncl, 
 V-U.1 lV..m -1-- -"^'""t ; u »ch n.Wht rc:..so„=,hh 
 
 ,,_,,,^^^,.,,,,,unn. hut li^ ^^^^^,^,^^,^ 
 
 n-ply t...hc.o reasons, sh t r. ^^ ._^^ _^^^ ^^,^^^^.,,,^,„„ 
 
 ,ln. •■■■""■aHy eNen,i.ttU. ..<■ ' . ,j_^,.^. ,, „„ ^.s;,.;.'.: 
 
 -"•>"""" '■""" ^'" '':""; - nuu.v words. tUatwlnl- 
 
 U -hat says, or seen.s o s, ^ ,„. „.;,„,,u,ve characa- 
 
 ''-•'■''•^^'' "'''';•''• 'nsUwhuharetoheUW,U.4.> 
 
 ,Ucro are si-echc 1'"'^""'"" '' ^ ,, „ .voul.l need * 
 ,„ their raera! and apprent-^^- 
 
 „,„„e„t that points to th. ' ;. ,„, uhieluv 
 :„H.e of such, the reason ^' l-'^ ^^^ , ,„,, u.e late, :■: 
 „„,.,,,, .hat parttcnlar i'" '" ^^ ' ^^ ,^, „„, „l,ieh .^ 
 
 '-"-'""I^IoT: ee:aisys.en,u.« 
 toriously appUc.ahlc to W „ 
 
 ... Another argument wotdd pe. 
 
\m 
 
 I has rnii'i- 
 
 L'o of taUin J 
 in thinUin'i 
 l,(>tore, i"'»y 
 li(>NV *^ur t^ii- 
 s in rcli'^"**'" • 
 p u liicrarc^i} 
 tliey Uad b-- 
 ^,(. tool asto- 
 
 in many ^'i^'^' 
 .irht rcasoi\ai)l\ 
 ^ to adopt nov 
 il not bo a nov 
 
 of an old. I; 
 rt the IViblo siu;- 
 s no staienUMii- 
 the lout til cow 
 
 jsnopat^sagoii 
 
 .ords.tlialwW-' 
 ir;Hiv(' charactif 
 to ho under-^to' 
 wo.uhl need ^u( 
 , to the strong •• 
 
 :tn>n. ^^ ^^^^ " 
 iniod vvhiob'' 
 
 have the fate, ^i' 
 ,that \vh'u-Ui^> 
 m HI Nvldcb ^ 
 
 [0 
 
 \n 
 
 the iV.Uo^^' 
 
 hn'^uacfo, you conclude the fourtli coinniandnient to i>v 4. 1 
 a fiyurativo import, because it stands in the old to-t:iri\eni. 
 there is n closer reason than thi>, it is one often that \\« 
 can detnonf-trate to ho tvpical. It iui;_dit pos.Ml»ly v'-r[\\> 
 from tlie jfenn'ul ar^Miment — nothini' can seem nior*' un- 
 likely than that it shouhi he an exception to tlu^ stndtil 
 oircumstance. One nnirht hold the very broad |>rim-iph 
 ih'it the old economy is typical, and at the same time «m»( 
 imirht fau'-y that thedoctrine nuL,dit have sli<rht exception^. 
 But it does not .'ippear reasonable or supposablo that in tht 
 o'-ntro of the old econoniv there should be a vorv limited 
 portion, and that while nine i)arts of this little IraLnaon' 
 part»)ok of the character of the volume in which tht\ 
 stand, the tenth part should have a texture of its own. 'I'o 
 imuirine this seems to re<niir(! a vorv weak inielloot, «'r ;t 
 vorv extravagant fancy. 'I\) justify the notion, roasoh 
 wouhl say that express clauses should be alledgod, excopt- 
 inir the Sabbath at once from the volume in which it i-- 
 found, and the sjx-cial code of which it is an article. 'I'hos- 
 *^lioul(l not ho of an infereiitial sort, but shouhi oxpit?.- 
 their thouirht with all the plainness and directness of which 
 words are cai)al)le. This second ar<rument holds thislari- 
 iiuaite. The decaloiriie has boon analysed. It has hrr/. 
 seen to consist of ten enactments. It has been shewn thin 
 in the ironeral it is of the texture of the voluiuo wIkt' ot 
 11 t'orms a part — when the examination has taken iiii tin 
 several institutes the like conclusi»)n has been attained to. 
 Each of these has been found to be susceptible of a dou- 
 ble sense. It has heen demonstrated in each cast; that r., 
 follow the letter is to take a course which conducts to rmi- 
 fe«juences that are pernicious or absurd. What is the a- 
 inouut of likelihood that one of the ten is to be interprete«! 
 in a dilt'orent style ? What is the degree of probability ol 
 this being the case in the absence of any direct statemen: 
 
n;4 
 
 Jliai iiiiuht (Tivc it likeliliooil i To luki' iiiiie of tiiose article.- 
 ui ihcir turn, to ^^uhject c:u'li to closo scruliny, to liMtl thnt 
 ilw.Yc i.-^ more than one ol'tlu'in wliicli men already virtuall\ 
 i:(;nless to be embieniatic, that there are others on \vlii<"!i 
 their sentimeiits are divided ; to perceive tlial there is noi 
 uiic ol' th(nii w liich exiiibits a catholic thouoht until it iinder- 
 Lfoe.> the process ot" conversion ; to o])serve that there an' 
 ilii- strongest reasons for tliinkincr iliat Jesus or tlie Apo>- 
 th's ii'ive us the spiritual phasis of these enactincnis, to 
 I'xliihit this much in regard to nine is surely to alledire an 
 arirament of first-rate power why we should consider th;i! 
 ihe tenth is to be estinuiled bv the same rule. Is it :i codi' 
 singularly succinct, synnrietrical, consecutive, — is it to all 
 -tppearance peculiarly homogeneous: and are we to h- 
 gu'lly of such illogical coiuhict as to render nine <d' ii> 
 >t:itutes in one manner, and to construe the tenth in tin 
 very opposite tenour ? 
 
 ->. A third ar<Tuinent would alledife in reixard to t!i' 
 Sal)!>atJ!, that it belongs to the Old Testament by nioii 
 titles til in those which we have nauicd. It not only oc- 
 curs in the volume, and forms part of a code plainly ty- 
 pical in its complexion, it is also one lin/c in a chain "i 
 regulations which all the churches maintain to be j>eculi:i! 
 to the (li.si)cnsation of IMoses. There is a complicated sy.->- 
 UMu of days of which the Sabbath seems to be only a liarr 
 Tliis [)lin took cognisance not only of the seventh da}', '' 
 had regard also iu<.der certain circumstances, to the to- 
 ventli irri /:. The lir.st intimation of this fact occurs— 
 ll.Kod. XXI 11. 14, i:,~'' Three times thou shalt keep ■- 
 '' least unto me in the year ; Three times in the year a! 
 '• thv males shall appear before the Lord God.'' In lik' 
 manner— Exod. XXXIV. '22, i>;J,— " And thou shalt c!-- 
 •' serve tiie feast of weeks, of the first-fruits of wheat li;«f- 
 - vest, and the feast of ingathering at the year's cni 
 
 (i 
 
 J.. 
 
 « > 
 
 
10.1 
 
 ,y, to rmd that 
 ready virtuall> 
 Llier.s on which 
 lat there is uoi 
 t until it uuder- 
 c tiiat thorp arr 
 IS or the Apo-- 
 ciiactiiicnis, tv 
 ■ly to allcdgc an 
 lUl co^i^ider th;U 
 ;\o. is it a cod.' ^ 
 ^jy(^. — -is it to ah 
 d arc we to br 
 endcr nine ol i^^ 
 ihc tenth in t'm 
 
 in regard to th 
 ^stanieut by nn^n 
 U not only uc- 
 ■V code pUiinly i)- 
 \lhik in a chain --i 
 iiin to be peculiar 
 ;» c()mplicatcd >y^- 
 lo be only a pan 
 Ihc sevenlii day, '' 
 ,tanccy, to the ^e- 
 [this fact occurs- 
 Ihou sliaU keei) -^ 
 liies in the year a'. 
 ,rdGod/" Inlil^' 
 
 ,1,. 
 
 ,ud thou shah ^ 
 Liits of wheat Uai- 
 [at the ycar'5 cu' 
 
 " Tlnice in the year s^liall all your nu-n cliildren apjiear 
 " before tlie Lord (jod, the God of Israel." D(Mit. XVI. 
 \), JO, lo, 11), — '' Seven wcek.s tshak thou number unto 
 •' thee : besin to number the srven weeks IVom ^uch time 
 '* as lliou beifinnest to j)ut the - kle to ihe corn. And 
 " thou shall kcej) the feast of weeks nnto tiu; Lord thy 
 " God with a tribute of a free-will offering of tliinc hand. 
 ■' which thou shalt ijive nnto the Lord thv God aceordinix 
 •' as the hold thv God iiath blessed thee. Seven diiv- 
 " shall thou kee[) a solemn feast unto t'le Lord thy God 
 '• in the place which the Lord shall choose ; because the 
 " Lord thy God shall bless thee in all thine increase, and 
 " in all the works of thine hands, tiierefore thou sh;:.'it sure- 
 " ly rejoice. Three times in a year shall .all thy jnalt'- 
 " aj)})ear before the Lord thy G(k1 in the place whicii iic 
 " shall choose: in the feast of unleavened bread, and in 
 " the feast of weeks, and in the fe-ist of tabernacles ; and 
 '* they shall ntst aj)i)ear before tlie Lord empty." 
 
 in th(! account criven of the order whicii Solomon ol)- 
 >er\ed in the offerings whic'h he presented in the Temph-, 
 the festival of weeks is sj)ecitied as one of the slated si- 
 K'inn occasions— 2 Cliron. VllL \^, L^,— " Then Solo- 
 •' mull otfered burnt offerings luito th(^ Lord on the altar 
 •' of the Lord, which he had built before tiie porch ; even 
 '' after a certain rate every day, offering according to the 
 ■' commandment of Moses, on the Sabbaths, and on the 
 '■ new moons, and on the .<olenni feasts, three times in 
 '* the year, even in the feast of unleavened bread, and in 
 *' the feast of weeks, and in the feast of tabernacles." 
 
 It is as little a matter of doubt that this system liad regard 
 
 UMnunt/is, and that the seveiith month was a solemn feast, 
 
 Ia'\. XVI. •»<), aO, ;U— '' And this shall be a slatuir 
 
 ;" for ever unto you ; that in ilic seventh month, on tlif 
 
 ^** tenth day of the month, ye .shall aflhct your souls, and 
 
 
a 
 
 Mm 
 
 It* 
 
 rii 1 !l 
 
 E'l 'I 
 
 
 106 
 
 " do no work at all, whether it be one of your own coun- 
 ** try, or a stranger that sojourneth among you ; for on 
 " that day shall the priest make an atonement for you, to 
 " cleanse you, that ye may be clean from all your sins be- 
 " fore the Lord. It shall be a Sabbath of rest unto you, 
 " and ye shall afHict your souls by a statute for ever." We 
 cousider that our argument receives material aid from iIk^ 
 clause last cited. Here the seventh month is not only en- 
 joined but is designated by the name Sahbath, just as il 
 the term was equally applicable to it as to the seventh day. 
 Lev. XXIIL 23, 24 — " And the Lord spake unto Moses. 
 " saying ; speak unto the children of Israel, saying, In 
 *' the seventh month, in the first day of the month, shall 
 " ye have a Sabbath, a memorial of blowing of trumpets. 
 ** an holy convocation." Numbers XXIX. ], 12: ''And 
 '* in the seventh month, on the first day of the month, ye 
 '* shall have an holy convocation ; ye shall do no servilt 
 " work ; it is a day of blowing the trumpets unto you."— 
 " And on the fifteenth day of the seventh month ye siiall 
 " have an holy convocation ; ye shall do no servile work. 
 '* and ye shall keep a feast unto the Lord seven days. 
 Besides these pa ages we find references to the festival o! 
 the seventh month, forming a continuous line down as far 
 us the prophet Zechariah. 
 
 We have as valid evidence of the fact that the se- 
 venth year was observed as a solemn festival. Exod 
 XXIII. 10, 11 : " And six years thou shall sow tli. 
 '* land, and shalt gather in the fruits thereof; but tli 
 " seventh year ihou shalt let it rest and lie still ; tha 
 *' the poor of thy people may eat ; and what they le;iv^ 
 '* the beasts of the field shall eat. In like manner tlio 
 '' shalt deal with thy vineyard, and with thy olive-yard. 
 In Lev. XXV. 3 — 8, the same enactment is repeat»'t: 
 und more at large. In the book of Nehemiah il ' 
 
 i< 
 
 <4 
 
 ii 
 
 real 
 " it \ 
 
 '' OU! 
 
 •' turl 
 
 " 1)mI 
 
 " in. 
 
 •' bip 
 
 *' of 
 
 '* to 
 
 " thel 
 
 ..jm^ 
 
107 
 
 own coim- 
 ou ; tor on 
 for you, to 
 our sins be- 
 ii unto you, 
 ■ever." We 
 aid from the 
 not only eu- 
 j/j, just as it 
 seventh diiy. 
 unto Moses. 
 
 nionth, shall 
 
 of trumpets 
 1, \1: "Ami 
 the month, ye 
 
 do no servil. 
 
 unto you."— 
 ^onth ye slinl! 
 ) servile work. 
 d seven days. 
 > the festival u! 
 ue down as tiu 
 
 ,t that the se- 
 >stival. Exot! 
 
 shall sow til; 
 lereof; but tli 
 lie still ; tha: 
 
 ,hat they le^v^ 
 Ive manner tbo 
 
 thy olive-yaiJ- 
 ent is repeat'^c 
 
 Nehemiah it ' 
 
 related as one of the symptoms of holiness which the poo- 
 |)le exhibited, that they resolved to respect this statute. 
 Neh. X. 81 : " And if the people of the land bring ware, 
 '• or any victuals on the Sabbath day to sell, that v/e would 
 •' not buy it of them on the Sabbath, or on the holy day ; 
 " and that we would leave the seventh year, and the exac- 
 " tion of every debt." 
 
 The system proceeded still further, seven nuiltiplied 
 by seven rendered the forti/-ninth year also a solemn 
 occa.sion. Lev. XXV. 8 — 18 : " And thou shalt num- 
 ''ber scvrn Sahbath:i of years unto thee, seven time? 
 ** seven years; and the space of the seven sabbaths of 
 " years shall be unto thee forty and nine years. Then 
 '• shalt thou cause the trumpet of the Jubilee to sound on 
 " the tenth day of the seventh month, in the day of atone- 
 " ment shall you make the trumpet sound throutrhout all 
 ** your land. And ye shall hallow the fiftieth year, and 
 '' proclaim liberty throughout all the land unto all the in- 
 '' habitants thereof; it shall be a jubilee unto you ; and 
 '' ye shall return every man unto his possession, and ye 
 •• shall return every man unto his family. A jubilee shall 
 •' that fiftieth year be unto you : ye shall not sow, neither 
 ■' reap that which groweth of Itself in it, nor gather the' 
 '* grapes in it of thy vine undressed. For it is the jubilee : 
 " it shall be holy unto you, ye shall eat the increa.se thereof 
 '' out of the field. In the year of this jubilee ye shall re- 
 •' turn every man unto his possession, And if thou sell 
 " ought unto thy neighbour, or buyest ought of thy neigh- 
 " hour's hand, ye shall not oppress one another. Accord- 
 " ing to the number of years after the jubilee thou shalt 
 •' buy of thy neighbour, and according unto the nnndjer 
 " of years of the fruits he shall sell unto thee: accordino- 
 '* to the multitude of years thou shalt increa.se the pricf^ 
 " thereof, and according to the fewness of years thou shalt 
 
108 
 
 the ])ri('e of it : for according to tli(^ iiumbev (-I" 
 of the fruits doth ho sell unto tlioo. Ye shall 
 '* not tijcreforc oj)pross one another, but tiiou slialt fear 
 " thy God ; fv>r 1 am the Lord your God," 
 
 These several iiassaoes seem to form a chain with fire 
 links — a day, a week, a niontli, a year, a term of years. 
 !>ut it is freely a(hnitted h} all, tliat four out of the five 
 belonu" to the old economy. Why retain the fifth \ Is it 
 possible to separate them I Does it not appear a probable 
 inference, tiiat if tlie greater part of the sy.>tem l)elonge(l 
 to Judaism the whole belonged to it ? Ls there that about 
 the seventh day which essentially disting-uishes it from the 
 other j)eriods of time that were observed as solemn occ;)- 
 sions ? Is it essentially doctrinal while they txrcfonnal / 
 Or are there distinct passages tliat draw a line between it 
 and the other holy days? Does not Paul seem to put all 
 upon the same level when he makes it matter of accusu- 
 tion a^^ainst the Galatians, that they observed " days, and 
 months, and times, and years?"' Does he not in another 
 instance appear to justify the same conclusion when Ik 
 says to tlie Colossians, " Let no man therefore judin' 
 " you in meat, or in drink, or in respect of an holy day, 
 "■ or of the new n)oon, or of the Sabbath (days), whi'.li 
 "area shadow of things to come: but the body (is) ol 
 *' Christ?" lie who cahnly considers that it was a pan 
 of the old economy to exhibit evangelical thoughts under 
 the emblem o( jjcrioc/s of time, — he who bears in miinl 
 that the seventh day was, in one way at least, a member "t 
 this piece of mechanism, will demand strong evidence t • 
 convince him that if nuich of this was typical, there shoul i 
 
 )(! any part exempted and endowed with a ciiaracter dii- 
 
 erent from the other terms of the series. 
 
 re are passages in the Old Testament that nr- 
 declare the Fourth Commandment to be of a /'/• 
 
 ly 
 
 CI 
 
 Sa 
 Sii 
 ('In 
 (Ir, 
 i';l»r 
 li:;io 
 Ciij; 
 gar, 
 per.- 
 ne<'( 
 T 
 that 
 
100 
 
 nuiv.l>ev «'l' 
 Yc shall 
 
 }>itnl iiaUirt' 
 
 Kxiul. XXXI. 1-2. V.\ 
 
 And the fiOrd 
 
 ^ 
 
 uu with five 
 nil of years 
 It of the hv(.' 
 hfth ! l^ ■" 
 ar a probabU" 
 tern belonged 
 ^re thut abont 
 les it iVom the 
 solemn occn- 
 ;y urc formal.' 
 ine between it 
 Bceni to put all 
 ttcr of accus.i- 
 ed '' Jays, ana 
 not in another 
 usion when h' 
 .herefore judi^' 
 of an holy day, 
 1 (days), whi'.h 
 he body (is) ol 
 at it was a pan 
 thoughts under 
 bears in niiiul 
 ivst, a member 'M 
 rong evidence to 
 ical, thereshouli 
 a ciiavacter di'- 
 
 ;tan\eut that nr- 
 .n\ to be of a fH' 
 
 ' spake Miito Ab»-^es sayiii;.:, speak thou also unto the Chil- 
 '' (ire?i «:d' l-rael, sayinn-, Vf^rily my Sabbaths yo sliall kee]) : 
 " for /' is a si.<:n betwocn liif and you throughout your 
 '' n(Mier;itions : lliat ye may K'uow th;it 1 ain tlie f^ord tliat 
 -doth sanrtity you." Ez(>k. XX. 1*2, '2!): ''Moreover 
 " also 1 i^ave ihoiu my Sahhf/f/is, to 'oe a sii^n between \\\v 
 •' and then, tliat thev iidaht know that I am tlir liord thit 
 "sanctity them. * * Hallow luy Sahhrf lis ; and thc-y 
 " sliall be a sitjn between n)e and you, that ye may know 
 " that 1 am th(^ Lord vour God." In statinji thi.s to he 
 ihe meanimr and ob;e('t of the Sabbath, Scripture seem.- 
 \ .-ry j)laiidv to put it nj)()n a hnel with the thin^sf.s which 
 we call tv!)i's. If it desirrncd to set forth this tluuKrht, \\v 
 <!m not knew hew it could have been expressed more cx- 
 i)licitlv than by usinix the Www which is actually empliived : 
 a si^n. JiUt if a siirn and a tyj)e are ol' tli(^ siun^^ nature, 
 v.c; know thai types are thiuirs which belong t<> the old 
 economy. There is no point in Theology inore fre(|uent- 
 ly adranced and more g(Miernlly allowed than this, that the 
 system of types was superseded by the advent (>f Jesus 
 Christ, and the manifestation of the holy spirit. Tlu 
 Sabbath is spoken of as a sign. But of what is it a siirn ' 
 Surely of that which is its princij)al idea, rr.sf. IJut is nt^t 
 Christ described as the rest prepared for the people ol 
 (iod ? In that case he is the atititype, and beino-come he 
 abrogates the ty})e. If he not only observed the ir.w, but 
 :ina<i;nificd it and made it honourable ; if in other parti- 
 culars ho is considered to have siven an answer to the fi- 
 gures, why not in this? Is it not very disparaging to \\\<- 
 person, and to the ollice of the .'■pirit, to maintain, that we 
 Heed a ceremony to be a sign between us and God ? 
 
 The pa.ssages which we have cited, say of the Sabbath 
 thai it is a siirii,~thereare others in the Old Testament thai 
 
110 
 
 •\f 
 
 !«com to tell us what it signifuis. Ps. CXV'III. 20 — 'io : 
 *' This gate of the Lord, into which tlie righteous sliall 
 ** enter. I will praise thee : for thou hast heard me, and 
 " art become my salvation. The stone which the build- 
 '' ers refused is become the head stone of the corner. 
 •' This is the Lord's doing : it is marvellous in our eyes. 
 " This is the day wliich tae Lord hath made : we will re- 
 ''joieeand be glad in it." This passage hangs well to- 
 Sfcther when it is regarded as a series of fiirures pointini: 
 to one subject. It is already admitted that the thought 
 expressed in the term gate, is applicable to Messiah, — it i,^ 
 allowed that he himself insists upon the appositeness (»l 
 the image and says, " I am the door of the sheep," In 
 regard to the next expression, the sfonr, the evidence is 
 still more direct that Christ is intended by it. He ap})li( s 
 the term to himself more th in once, the pro})het Danit I 
 dwells upon the thought and renders it emphatic — the A- 
 postles in two or three instances inform us that the Son vi 
 (iod was the stone despised by the builders. But imiw- 
 diately after that mention is made of the stone, is added, 
 " thi.s is the daj/ wWich the Lord hath made." Unless tlih 
 be a continuation of the preceding thought, unless it> 
 meaning be that the same person who is called the gal' 
 and the stone is also the day, unless this l)e desigrit'; 
 to bring forward a third image descriptive of the per- 
 son who is pourtrayed by the two that precede, tli 
 paragraph ceases to have connection and regularity ' 
 structure. To suppose that after Messiah has becii i • 
 ferred to as a gate and a stone, and when he is .si)okcn * 
 in the verse., that follow as the blessed personage "tlia 
 cometh in the name of the Lord," the small intermedia: 
 space should be denoted to the Sabbath day in a senses- 
 reign to what precedes and what succeeds, is to imagine- 
 sentence constructed upon principles in which nietlw- 
 
 iigij] 
 
 '& 
 
Ill 
 
 " la 
 
 1. 20— ^■'> •• 
 
 teous t^^i^l^ 
 rd mc, ^nii 
 ii the hu\U\- 
 thc corner, 
 ill our eyes. 
 •. we will re- 
 iiigs well to- 
 mes poiutin:^ 
 L the tliougUi 
 lcssiah,—it i^ 
 pi)ositenes 
 
 e sheep 
 xc evi<lei»cc i> 
 t. lie applu^^ 
 prophet Diiuu 1 
 ph-cUic— the A- 
 that the Son oi 
 rs. But inmif 
 ilone, i^ added, 
 p." Unless tlib 
 ight, unless n* 
 5 called thegiU'^ 
 his he designt'^ 
 ,t-ivc of the p^:- 
 lat precede, tl'" 
 ud regularity ' 
 siah has heeii i- 
 u he is spolv^n ^ 
 personage "^^"' 
 ::ivdll intermedia: 
 day in a sense iv 
 ds, is to imagine. 
 in which meili^' 
 
 lofic and connnon sense have no share. Rut tliere is a- 
 notlier scripture which does not allow us lo iiijir this trutli 
 but expresses it in so many words. Isa, LVIII. 1;{, 14 : 
 '' If thou turn away thy foot from the Sahbath ; ironi do- 
 '• inii thy pleasure on my holy day; and call tlie Sabbath 
 " a delight, the hohj of t/tc Lord honourable ; und s halt 
 •' honour II JM, not doing thine own ways, nor fniding 
 • thine own pleasure, nor speaking thine own words ; {hen 
 " iihalt thou (kUirht thyself in the Lord'' Tiie bible some- 
 linies gives ns a thought in its two forms, literal and spi- 
 ritual. (^)f this we liave a striking illustration in the fol- 
 lowing passage. Isa. XLIV. '? : "I will pour water upon 
 " liim that is tiiirsty, and Hoods upon tiie dry ground ; 
 ■• I will pour my spirit upon thy seed, and my hlessin^- 
 " upon tliine otVspriug." Here the first part of the sen- 
 tence is occupied in expressing by an image what are the 
 intentions of God, the second half gives the doctrinal form 
 (d'the thought, it explains the image. We liave no doul>t 
 that this is what is done in reference to the Sabbath in the 
 j>assage we have quoted. The idea is first given out in it* 
 lirurative version, our attention is drawn to the Sabbath in 
 its literal form, after this is achieved we are invited to re- 
 gard the Sabbath as the holy of the Lord and honourable, 
 we are enjoined to honour him, we arc informed that in so 
 doing we shew that we delight ourselves in the Lord. The 
 liord is a jealous God, his glory he will not give to ano- 
 ilier. But, in this juassage this institution is named the 
 holy of the Lord, it is designed by the personal pronoun 
 hhiiy — is not this equivalent to an assertion that the day 
 being the type of Christ it is competent to speak of it in 
 language that properly belongs to the antitype ? When 
 we consider that we have this passage at the hands of trans- 
 ^ lators who had no design, and could have none, to brinor 
 , out this idea, it looks very convincing. 
 

 11-2 
 
 ."). TIk' next -''f of •ircumst'incrs tli:it ?(i;iy ho wddnccd 
 iii coiuioction with lliis topic, is doiivod from the !ittitu<i(^ 
 uhicli our Lor<l took in r('L'"'ir«l. to it. To -^ny tiKit he obsor- 
 mmI this dnv, is to s-iy iili-^olutcly in'-tliinii; iii f;ivt)ur of tlv 
 opinion ot" tliosc wlio consider tlint il is still hindinsj. Tos.'iv 
 that he kept the ordinance, is simply to r(>peat what none 
 deny, that a<!cordini»- to tlie tlesh ho was a Jew : that it hc- 
 loni^ed to his mission, ami was r>s/,v//V//to it that hesiionh' 
 take upon him the whole ol'tlu! hand-writini' of ordinance--, 
 rmd n:iil it to his cros-;. To make it an arLfunjent that tlu 
 Sal)hatli-I)av is still to he ob-er\ed, thai the Lord Jcsii^ 
 ke])t it in the days of his I'csli, is to einj)loy a reason nn 
 mor<^ co.'Tcnt tlian to s.sy, that every .knv kept it whilst tli( 
 Mosaic ec*)nomv was in fvdl vin;onr. 'IMie arn;inuent th:ii 
 Tesiis li.'dlowed t!ie s(>venth day, hasnomt)re necessary re- 
 lation to our conduct than that he was circutncised, that 
 lie repaired to the teinj)le, and that he observed the P:is^- 
 
 ver. To make our liord's conduct tell in th.is (jiiestioii. 
 il wciild he requisite to prove tliat he did more than t!ii- 
 U W(-»d.d be necessary to shew that in addition to keej)in. 
 rlie day liimself, he issued some decree that had the eil'cc 
 of distiniruishing between the Sabbath iind the oth.er in- 
 stitutes that were in use under the lav/. lias he done so' 
 Frankly, we consider that lie has not. He kept the d;i\ 
 but lie (hies not jj^ivc it perpetuity by any precept. 11' 
 
 lid what it was indispensil)le that he should perform ns 
 surety ie.r the Church; but lie did no more. If tlien ^ 
 were any occasions that he seemed to honour more tJKii 
 others, the seventh day was not in that list. There m.i' 
 be some little ])Iea in favour of the notion that he \n>' 
 honour upon the first day of the week, since it was the (!..' 
 
 n which h<^ rose from the dead, and that on wliic!) 'i 
 shewed himself in more than one instance to the discin!« - 
 Hut tlie first day is certainly not the seventh. We c^^' 
 
 that 
 proc( 
 is th( 
 J>ithc| 
 be trj 
 
 16? 
 
 inten 
 
113 
 
 )0 iui(lucf'(l 
 \xc ;iUUii«l< 
 :vt he o\>scr- 
 vonr <>l' ^h'- 
 
 t wlr.it, iioHc 
 : : that it W- 
 lat hoshonh' 
 
 n, out that th( {| 
 e Lord .Tc^u- 
 J,. ■! vcas(ui nn 
 't it, whibt thi 
 n-o;unuMU thr* 
 . necessary r»- 
 :un\c\^eil, that 
 Prvod the l';'*^^- 
 |i iliis (luestion. 
 iiurc than ihi- 
 tion to kecinn. 
 tt had the elVcc' 
 id the oth.cr m- 
 lushe done so' 
 le kept the da;- 
 ly precept. 1'' 
 lUI perforni "^ 
 'more, li ther*^ 
 ,i\our more tlrai 
 ist. 'rhere ma^ 
 Ion that he p^'' 
 ace it was the il ) 
 [liat on which lu 
 ^ to the disciolf- 
 leventh. Wc c- 
 
 understand how some should think that became of these cif- 
 cumstances it is very suitable that the first day should be pre- 
 ferred for religious conventions. We can follow the rea- 
 soning in this case, although we consider it decidedly fiim- 
 sy. But how the fact that the first day seems to have been 
 somewhut distinguished, should be made a reason for the 
 perpetual observance of the Jewish Sabbath, is a point 
 which we cannot see to be agreeable to any rules of reason- 
 ing. When Paul alledges it as a proof that the priesthood is 
 changed, that Christ sprar^^ from Judah and not from 
 Levi, he commends himself to our intelligence as speak- 
 ing sanely. What would we think of his logic did he as- 
 sign this historical fact to prove that things are designed 
 to move on as before? In like manner, were a theologian 
 to advance it as a proof that we do not live under tlic 
 law, that Christ rose on the first day of the week, and se- 
 lected that day to meet with tlie disciples, we might think 
 the argument, although not convincing, carried some like- 
 lihood with it. But what would be our idea of his sanity 
 were he to bring forward these points in connection with 
 the first day, as serious arguments why the seventh day 
 was to be held sacred after the Jewish manner ? Absurd 
 
 .y^ as such a mode of reasoning may look when distinctly 
 stated, this is nothing more than one of the favourite ar- 
 guments used in support of Sabbatical sentnnents. There 
 is a plea, though a particularly small one, for believing 
 
 . /that the first day had honour put upon it ; but by what 
 j)rocess is the first day made to merge into the seventh ; 
 is there an express statute which affirms that the practices 
 hitherto connected with the Sabbath are henceforward to 
 |»e transferred to the first day ? Who can say that there 
 ps ? Our Lord enters into many discussions in regard to 
 le Sabbath. Can we collect from any of these that he 
 itended it to continue? As far as they favour any view - 
 
IK 
 
 Hi 
 
 
 ih».'V justify tlic contrary opinion. Ho jirovcs tliat it is 
 Insinl to j)crlbrni good ' ^eds on the Saljbiitli, tliat David, 
 lii.> type, ate the shc\v-bi on the Sahhatli, tliat the priests 
 in tlie teini)le profane it and are hhuncless, tliat the Son 
 nf Man is Lord even of the Sabhnth. We do not alled^r( 
 tliat any, or that all of these statements amount to a de- 
 claration that he is the antitype of this day ; l)Ut we af- 
 firm lliat in the extent they point any way, they point in 
 tiiis direction. It cannot he looked lor that our I^urd 
 s>liould have roundly said tiiis, — had he done so, thert 
 wtnild have been no place for our present discussion, ;i.- 
 the [)<)iut would have been settled long ago — what we dd 
 assert is that such was the tendency and spirit of his re- 
 marks. The Jewish* teachers surely understand him in 
 this manner. Had his observations run in a contrary il:- 
 rcctioii they certainly would not have proved so unplea- 
 ni'j, to the leaders of the people. Could he have said an [ 
 thinix more con(rcnial to the feelinrrs of these formalist- ' 
 than if he had enforced the obliijations of the seventh dav ; 
 Was it not because his comments virtually went to abro- 
 gate the ordinance, and instead of the ceremony to briii. 
 ill the morale that they were so very distasteful to the Jc^v- 
 ish doctors ? The practice of our Lord in regard to tli 
 Sabbath, says no more than that he complied with a rii 
 which was quite peremptory upon him as the scape-ffoa: 
 i)aschal lamb, or sacrifice for his church. Had he do.'] 
 anything less in this way than he did, he would not liav 
 made a plenary atonement. As to his language, win. 
 \re would not say of it that it is thoroughly explicit, r 
 that of itself it decides the question in our fLivoiir, w 
 would affirm without any hesitation that it inclines tli. 
 way. It harmonises completely with the spiritual, it dor 
 not coincide with the formal view. It contains semiii2' 
 within it the thoughts that are more broadly exposed toU' 
 
 « 
 
nr, 
 
 tico HI tljc ci)istles. It is as plniii as our Lord cini)li)ys in 
 rcard to otiier oidinaiicos tliat liave been uiluwed to |)a>s 
 away. It i> ;<■' transparent as we can expect from iiim 
 uiio lived under tlic law, and who on :d! occasion.-j was in 
 ilie liabit ut'sp(;.'ikinif to the people in parables. It is na 
 distinct as upon an c priori view of the subject \vc are en- 
 titled to expect, wlit.'ii we considt-r that duriuLr -'dl the lit'"' 
 of Christ tln^ law existed by divine riglit ; tliat it was not 
 our Lord's wish to lead his disciples to piiss^jfr su/t:tni into 
 the modes and ideas oLa new dispensation ; that a certaui 
 atnnunt of twilight was Jillowed to hover over tlie erirtli, 
 unti! it should i)e removed in its own time, and after the 
 revelation of the third person of the Godhead. 
 
 (5. 'J'hcre are passages in the New 'J'estameiit that ap- 
 
 ])ear to say expressly that the Sabl)ath day beloiij^ed to the 
 
 old dispensation, and that it is the doctrine arising out of 
 
 it that appertains to the present economy. We consider 
 
 of course, tliat all those scriptures which compare the law 
 
 and the gosj)el, Mhicii contrast the bondage of the one 
 
 with til" freedom of the other; all those, whicli speak of 
 
 hypes and ordinances as things that were abrogated by the 
 
 [coming of Jesus Christ ; all those which describe rites as 
 
 niatters incompatible with true liberty ; all those which 
 
 )oint out the distinction between an economy that is seii- 
 
 kual and carnal, with another that is mental or spiritual, — 
 
 hose likewise whicli censure men for their proneness to 
 
 le letter and will-worship, we arc of opinion that all such 
 
 issages concern this question, and might properly be 
 
 Iduced in support of our argument. We abstain from 
 
 Ivancing them, because they are general. We believe 
 
 fat they prove the point beyond a doubt ; but as they do 
 
 in \U 2jhiloso2)hi/, rather than in hs letter, men would 
 
 ^ke advantage of this to deny their bearing on the subject. 
 
 i addition to these general statevnents, there are two or 
 
 
'; M 
 
 ■1 
 
 y^.M 
 
 
 
 
 UG 
 
 ilircc pf\ssngc« that apponr to anno\ince our view in express 
 tonus. That Scripture winch occurs Rom. XIV, />,«!, 
 certainly seems to make all (piestions connected witli 
 times and seasons to be matters indiiVerent and tliinnrs 
 which each man is to decide for hinisclf. " One man e.s- 
 ** teemeth one day above another ; another esteemeth evr- 
 •' ry day (alike.) Let every man be rnliy persuaded in 
 '* his o\tn mind. He that regardeth the day, regardcth ii 
 '* unto the Lord, and he that regardeth not the day, to tlio 
 '* Lord he doth not regard it." This text if it stood alone. 
 would appear to prove this nmch, that there Is i\o day en- 
 joined in such a manner, as that the non-observance of ii 
 can expose a man to the imputation of guilt. But if it h 
 good for this much, it is good for more. There is no in- 
 stitution in the Bible that stands on the footing of a mat- 
 ter of taste. Wherever there is an- ordinance, the injunc- [■ 
 tion is peremptory, and the obligation to comply with i! 
 cannot be put aside. It would be to introduce ideas Iiof-j 
 tile to the dignity and completeness of the divine nature 
 to suppose any thing else. An ordinance which may U' 
 observed or left undone, is not from heaven. It is usua, 
 enough in the old testament to allow an alternative, to pro- 
 pose one of two things, and to leave it to circumstance | 
 * to decide which of the two is to be preferred. But this 
 not to represent a divine ordinance in the light of a tliiii:| 
 indifferent, — this is to exhibit a proper regard for the dir 
 similar situations in which men may be placed, and i 
 make the institution binding in one or other aspect. \ 
 do not hesitate to say that in the whole bible there is r; 
 one example of an ordinance that is left to man's choi' 
 whether to perform or to omit it. Each of them is enju 
 ed in the most express language, and each circumsta;i 
 of time, place and manner, is determined with vigilant ;: 
 huteness. Those theologians mistake the drift of P^' 
 
u 
 
 vv in express 
 XIV, 5,0, 
 
 inccU'd Willi 
 
 ()u<' lU''^" ^'^' 
 'stocmcUi cvr- 
 
 • pcrs»ii"^tMl in 
 y, re|Tardctb ii 
 the ally, to tiic 
 
 • it stood alone, 
 ■e Is i\o day en- 
 )bscrvauce of i» 
 i\t. But if it i' 
 
 There is no in- 
 looting of a mav 
 auce, the injunc , 
 o comply with it 
 iroduce ideas bos- 
 he divine nature. 
 
 ce which may l)f 
 
 avcB. Itisusu. 
 
 iUernative,toprc- 
 to circumstance; I 
 
 ,rred. But this i^|^ 
 
 he light of atluKi/^l 
 regard for the <1.^ 
 be placed, and; 
 other aspect. \ 
 bible there is ^■ 
 ,ft to man's choif 
 •h of them is enjo'' 
 each circumstai" 
 .edwithvigila^^;; 
 e the drift of ^^' 
 
 Jvri»uinont wlio derive from tliis passage the notion tliut 
 there is any such thing in the bible as an inf<tituto on 
 wiiicli there mai/ be two opinions. He docs not, as many 
 .>uppo.se, asseit that there may be two men holding oppo- 
 site view;^ of a sacred sn))ject, and both of these correct. 
 The object of his nr^rument is to establish this t)ther prin- 
 ciple, that a young convert is not to be rejected because 
 of his weakness, — that he may have legal ideas, that lie 
 may be under the influence of scruples about <lays and 
 meats and drinks, — that these although they prove him to 
 be weak in the faith, do not point him out as one who is 
 to be regarded as an unbeliever. Paul does not bring be- 
 fore us two persons eipially sound whilst they take oppo- 
 site vie\vs of these matters, but he depicts a strong and a 
 weak man, — he exhibits a person whose weakness consists 
 in this, that he believes in certain days to be observed, 
 and in certain meats and drinks that are to be avoided, — 
 and he shews the deportment that the strong man is to pur- 
 sue toward his weak and prejudiced brother. One cannot 
 [extract from the reasoning of the Apostle, either of the 
 [two following propositions, that the gospel enjoins days to 
 )C kept, or that it allows us to follow our inclinations as 
 fo whether one day is to be preferred to another. The 
 )nly construction that it will endure is this, — that the gos- 
 )el does not take cognisance of days and meats, — that it 
 foes not justify the believer in drawing distinctions in 
 ich things, — that it does wo/ represent the man wlio scru- 
 |cs, as equally respectable and sound with the man wh(i 
 jruples not — ^l)ut that havinor a tender regard for human 
 firailty, it enjoins the man who is strong to deal gently 
 ^th his neighbour who is legal, ceremonious, and weak. 
 ^0. allow any one to derive from this passage the infer- 
 . ^ce, that we are not entitled to deem a man an injidcl 
 ■ause he is sabbatical in his tenets — but we do not be- 
 
118 
 
 ■l!.r li 
 
 srr- 
 
 I ■ 
 
 lievc ihfit it will sustain a conclusion more favouriible thnn 
 thi=:, in rccrard to distinctions in meats and days. 
 
 The passage to which we have already referred in the 
 epistle to the Galatians is still more express, — and the lo- 
 cality in which it occurs adds to its emphasis. The ob- 
 ject of the whole letter is to exhibit the dilTerence between 
 the two covenants. In the course of it the allusions are 
 frequent and severe to those who sought to introduce the 
 bondage of the old testument into the liberty of the new • 
 In the very centre of this train of reasoning, the Apostle 
 brings the charge against the members of this churcli, 
 " ye observe days, and months, and times, and years." 
 He considers this fact ;i sufhcicnt reason why he should 
 say to them, " I am afraid of you, lest I have bestowed 
 " upon you labour in vain." Do the advocates of the sa- 
 credncss of the seventh day mean to deny tliat this text 
 arraiijns their ordinance amonffst others? Has not Paul 
 exhausted words in order to include every practice tiiat at- 
 taches reverence to any one season, lias he not erni)](n(ii 
 four terms where one nuglit have seemed to suffice, if In 
 had wished to leave Sabbat^Trians without excuse, coiik 
 he have denounced their views more expressly within tin 
 same compa'ss — do they pretend that the ceremony iij 
 which they cling is not a day nor a time — can any tliiii.j 
 i'uable them to escape the shock of this scripture except-] 
 ])assage or passages in the new testament, declaring ilijj 
 the seventh day is not intended, and can they alledge an j 
 such justification of their ideas ? 
 
 That other scripture in the epistle to the Colossianstij 
 which we have also referred, is even more explicit. 1-j 
 the passage wiiere it occurs, the Apostle exhibits the 
 j)ort of many Jewish rites. Thus he gives the doctrii 
 shadowed forth in circumcision, when he says, " In uli' 
 " also ye are circumcised with the circumcision n'^ • 
 
119 
 
 "' without hand^-, in putting olTtlie body of the sins of tlic 
 '' tlcsh by the circumcision of Clirist." In like manner 
 he explains the idea veiled under the ceremony of bapti>m 
 l)y water, when he says, " Buried with him in baptism, 
 '' wherein also ye are risen with him tln-ough the faiih ol 
 •' the operation of God, \\^o hath raised him from the 
 " dead." Continuing in the same strain, he shews that 
 the eflect of the death of Ciirist was to take out of the way 
 :md nail to the cross, the handwriting of ordinances t!int, 
 was against us. Not contented with this general state- 
 ment, Paul proceeds to specify what these ordinances 
 were ; what purpose they originally served, and what is 
 the relation in which the man of the new economy stands 
 toward them. They are such points as meats, drinks, 
 holy-days, the new moon, and the Sabbath. The purpose 
 w hich these things fulfilled, whilst they continued in force, 
 was to bo the sliadoiv of thino-s to come. The position 
 which the Christian is to occupy in respect to them, is to 
 be of such thorough freedom that no man is entitled to 
 judge him. Could any thing be stronger than the chain 
 tluit is made up of these several links? Christ, in the 
 icourse of his mission, fulfilled the ordinances ; and by ful- 
 [fiUing, annulled them. The object of these types while 
 they lasted, was to predict coming events. These things 
 )eing come, the shadow expires. But among these har- 
 >ingers of the Gospel was the Sabbath day. Being deii- 
 [ered from the yoke of these rites, let no man interfere 
 fith your liberty. We ask again if our opinion be not 
 lily justified by the reasoning of this passage ? 
 There is anp^her scripture wbich is more convincing 
 lan any of these, not because its language is more ex- 
 ress, but because the argument is more fully drawii out, 
 -we refer to the third and fourth chapters of the epistle 
 the Hebrews. One object of these chapters is to shew 
 
120 
 
 the spiritual aspect of the wilderness and its events. In 
 the third chapter the argument is completed, insofar as 
 the historical portion of it is concerned. From the se- 
 venth verse to the end of that chapter, an induction of par- 
 ticulars is brought together, the purport of which is to the 
 effect, that in the days of the jOld Testament, the people 
 tempted God, that as a punishment they did not enter into 
 the land of promise, but that their carcases fell in the wil- 
 , derness. The fourth chapter is principally engaged in 
 applying these facts. In doing so, the following motives 
 and reasons are brought forward. The example of the 
 elders is adduced as a warning why we should fear, lest a 
 promise being left us of entering into rest, any of us should 
 seem to come short of it. We are reminded that it is the 
 privilege of those who believe to enter into rest, — in con- 
 firmation of which a clause is advanced taken from the 
 ninety fifth Psalm : *' As I have sworn in my wrath, if 
 " they shall enter into my rest." Our attention is direct- 
 ed to the fact that this threat was made, " although the 
 works were finished from the foundation of the world ; in 
 other words, we are invited to ruminate on the circum- 
 stance that people who were in possession of the ritual 
 Sabbath, are debarred from entering into God's rest.— 
 This rest, then, must be something different from the mere 
 outward rest of the seventh day. This point is rendered 
 still more apparent by another scripture, which ^ill further 
 specifies the nature of the rest. In this passage, a certain 
 day is limited, for it is said, ** to-day, if ye will hear hi: 
 voice, harden not your hearts." But this passage occurs 
 in David; it cannot, therefore, have regard to the re?; 
 which Joshua was appointed to give the people who f<^i 
 lowed him into the land of Canaan. The rest did not al- 
 lude to the seventh day, because it referred to something | 
 yet to come, and this was present. It did not relate to the | 
 
 u 
 
 i( 
 
 PI( 
 
I 
 
 121 
 
 2vents. In 
 , insofar as 
 rom the se- 
 ction of par- 
 ich is to the 
 , the people 
 ot enter into 
 '11 in the wil- 
 engaged in 
 A'ing motives 
 tample of the 
 Id fear, lest a 
 ly of us should 
 1 that it is the 
 rest, — in con- 
 iken from the 
 L my wrath, if 
 intion is direct- 
 «' although the 
 • the world ; in 
 on the circum- 
 n of the ritual 
 ) God's rest.- 
 it from the mere 
 )int is rendered 
 hich ^ill further ^ 
 Lssage, a certain f 
 ye will hear hb 
 3 passage occur- 
 jard to the re^ 
 ; people who f' 
 e rest did not a 
 •ed to somethin: 
 not relate to ili^ 
 
 entering of Canaan, for that was past, whereas this had 
 reference to some future event. From these premises, 
 Paul derives the conclusion, " there remaineth, therefore, 
 a rest (or keeping of a Sabbath) to the people of God." 
 Since the rest referred to, was not the Jewish Sabbath, 
 was not the going into the land of promise, was not any 
 other carnal fact of the old economy, it is something ca- 
 tholic, something spiritual, something which continues to 
 subsist for the people of God. Having brought us so fa/, 
 the apostle describes the characteristics of this rest. It is 
 of a mental, or moral, nature ; it is that of which the ex- 
 ternal sabbath is an emblem; it consists in the ciicum- 
 stance that the man who enters into it, " hath ceased from 
 his own works, as God did ftom his." The ceasing to work 
 for one's-self, the willingness to lean upon another, the pas- 
 sing from a scene of struggle, into one of acquiescence, 
 is the thought or philosophy of this sabbath of the mind. 
 The expression that follows, makes it all the clearer that 
 it is a condition of the soul, that is intended, *' let us la- 
 " hour, therefore, to enter into that rest, lest any man fall 
 *' after the same example of unbelief y Above all, the 
 ideas that succeed, render it most plain, that the person of 
 Christ is tlie object under discussion. In this sense, the 
 succeeding context will give forth this idea, which is palpa- 
 ble and coherent : labour to enter into this rest ; accept 
 what Jesus has done for his people ; beware of insulting 
 him with unbelief ; seek to become one with him ; kiss 
 the son lest he be angry — " for the word of God is quick, 
 " and powerful, and sharper than any two-edged sword, 
 " piercing even to the dividing asunder of soul and spirit, 
 " and of the joints and marrow, and is a discerner of the 
 " thoughts and intents of the heart — neither is there any 
 " creature that is not manifest in his sight : bat all things 
 " are naked and opened unto the eyes of him with whom 
 
1 
 
 
 lf. 
 
 '* we have to do." In what connection does this notice of 
 the word, or Son of God, come in ; is it not in that which 
 we have developed ; and would not this last sentence be 
 without relation to the preceding context, unless our view 
 be taken of the whole ? How natural and scriptural, then, 
 seems the argument which we have attempted to dissect ; 
 God says of old time to some of the people, that they 
 should not enter into his rest — but in so speaking, he did 
 not refer to the seventh day, for it was come ; nor to Jo- 
 shua and Canaan, for they were past ; but to something that 
 was yet future ; therefore, there remains a rest for the 
 people of God ; and it is the genius of that rCst, that the 
 man who partakes of it reposes from his works, as the Lord 
 did from his ; let us, therefore, labour to enter upon this 
 rest, which is Christ — for the word will not suffer himself 
 to be mocked ; he will take signal vengeance upon those 
 who deny him ; he will dash in pieces those upon whom 
 he shall fall. We consider this passage the rpost complete 
 in the New Testament, upon the question of the Christian 
 Sabbath. It dwells upon the subject, it deliberately dis- 
 cusses it, — it shows what it is not, and what it is. It is 
 not the seventh day ; but it is to be buried in baptism, or 
 crucified together with Christ. It is to abjure self, and to 
 put on Christ. It is to cease from self-righteousness, and 
 to resign ourselves over to God, that he may work in us, 
 both to will and to do of his good pleasure. 
 
 7. The reason of the thing would seem to supply se- 
 veral arguments that will run in the same dir ction, and 
 point to like conclusions with those which we have al- 
 ready canvassed. It would suggest, that the distinction 
 between the two economies, is, that the one is ceremonial. 
 and that the other is doctrinal. But if this distinction 
 apply in the general, how comes it that it seems to be over- 
 looked in this case? The ordinary rule of interpreting 
 
1-23 
 
 the Old Testament is, to transmute its statement into 
 someiiiing higher. This process has already been carried 
 out in a considerable extent ; and in the degree in which 
 it has been pursued, th§ resuhs liave been good, why 
 should it not be followed out, until no part shall be ex- 
 empted ? We have found an equivalent for other ceremo- 
 nies and festivals, for altars and incense, for slaying of 
 victims, and blowing of trumpets ; for the Passover, the 
 feast of tabernacles, and the jubilee, — for each of these a 
 thought has been found in the New Testament, each of 
 them has been seen to terminate in a doctrine which is 
 loftier and better than the rite ; why should not the same 
 principle be extended to the seventh day ? Reason would 
 suggest that there must be something very peculiar in this 
 institute, if it escapes from a principle so generid ; if while 
 all the things in its neicjhbourhood underopo chancre, it 
 continues what it was; and reason would ask a catego- 
 rical explanation of this assumed difference, — it would re- 
 (juest to be shewn the features of the ordinance which 
 claim for it this exemption ; or it would ask to see the 
 scriptures that impart to it this exceptional position. Rea- 
 son would be disposed to give forth the dogma, that at the 
 first glimpse of the subject there is no apparent cause why 
 a (lay should be retained when toecks, months, and yearn 
 are abolished. Tliey are seemingly of the same texture ; 
 if there be a difference, in what does it consist; if none 
 can be pointed out, why make a distinction ? Reason 
 would further propound the dilemma, how can a day be 
 singled out without producing will-worsliip ? To observe 
 such an ordinance, a man does not require to bring down 
 wisdom and strength from above, enough for the purpose 
 is supplied him by nature. To place religion, then, in 
 that to which each man's natural ability is quite compe- 
 tent, is to help out the illusion by which men are led to 
 
 i W 
 
 V\ 
 
 •'J. /I 
 
124 
 
 '% 
 
 ! 
 
 '■%f'^ 
 
 consider themselves holy without having the spirit of 
 Christ. The amount in which this spurious religion pre- 
 vails, is stupendous, as most men will admit ; reason would 
 prompt the remark, that it can never be otherwise so long 
 as any part of the Old Testament remains unconverted, — 
 that to suffer any one ordinance to stand in the ravv-state, 
 is to make sure of a nucleus^ round which all that is earth- 
 ly, sensual, devilish, will collect. Reason would further 
 make the remark, that freedom of feeling and action can 
 never exist in any high state, so long as an opinion pre- 
 vails that any one rite is of obligation. There is a great 
 deal in Scripture to this effect. One can hardly fail to 
 remember many passages that express this idea either di- 
 rectly or by implication. And it is a true thought. Ce- 
 remonies can be practised by any one, and therefore they 
 make Charcli almost as broad as the population of the 
 country. They minister to pride, and therefore they arc 
 productive of self-righteous men. They are the species 
 of things in which the superficial and the ignorant na- 
 turally find the most pleasure ; and therefore they are apt 
 to occasion a crusade of men of ignoble character, against 
 those of greatest sincerity and depth. Moreover, they are 
 visible, and therefore they afford to the meddling, bigoted 
 fool, a guage by which to measure his neighbour, and one 
 which he can employ, because it requires only the use of 
 the eyes. Further, things ceremonial give rise to niasters 
 of ceremonies. These will generally resemble the mat- 
 in's that give them existence, and will be shows rather 
 than realities. Being thus unsubstantial, having just enough 
 of penetration to perceive that with rites their occupation 
 is gone, they will secure to them a protracted career.— 
 They will strive to make it seem that they are associated 
 with religion itself. They will connect them with vener- 
 able names, with ominous antiquity, — in a word, with the 
 
 il 
 
125 
 
 * 
 
 ; Spirit of 
 ligion pre- 
 ison would 
 ise so long 
 )nverted,— 
 e raw -state, 
 lat is earth- 
 )uld further 
 I action can 
 opinion pre- 
 ;re is a great 
 lardly fail to 
 iea either di- 
 hought. Ce- 
 Lherefore they 
 ulation of the 
 efore they arc 
 re the species 
 I ignorant na- 
 re they are apt 
 lacter, against 
 cover, they are 
 idling, bigoted 
 hbour, and one 
 only the use of 
 ; rise to masters 
 emblethe mat- 
 e shows rather 
 ang just enough 
 heir occupation 
 acted career.- 
 ;y are associated 
 lem with vener- 
 word, with'tbe 
 
 lust of the flesh, the lust of the eye, and the pride of life. 
 To the woman whose vocation it is " to suckle fools and 
 chronicle small l-eer," they will present the question in 
 an aspect that will be interesting and intelligible to her 
 parturient nature. To each grade of mind and mode of 
 character, they will have the address to display the subject 
 in such a light as will be likely to engage their sympa- 
 thies. Reason would be disposed to say that true and un- 
 defiled religion must consist of things that are essential to 
 holiness, things that nature cannot give or take away. It 
 would alledge that ceremonies do not belong to this ca- 
 tegory ; that they have no necessary tendency to produce 
 holiness ; that wherever they most abound, there real piety 
 v.ill be found to be at its lowest point ; that they put it in 
 the power of every unconverted man to seem what he is 
 not ; that they furnish a means by which one laan may 
 most mischievously domineer over his fellow-beings ; that 
 tliey provide a lurking place in which the worst forms of 
 duplicity can take shelter and demand homage ; that they 
 call into being that false intriguing class, which, aided by 
 leisure, some talent, human depravity, and silly women, 
 do so much to throw a chain round societ} which few arc 
 upright enough to seek to break. Reason would subject 
 the topic to calm analysis. It would deliberately put the 
 question, is there a connection real or adventitious between 
 this ceremony and true religion ? Does the bible establish 
 such a relation ; does observation show it to exist ; is the 
 one thing productive of the other ; if it be, under what 
 circumstances or conditions does the cause give rise to the 
 effect ? It would go close up to the subject, and would 
 without fear put the question, since the observance of the 
 seventh day is held to be essential to Christianity, explain 
 to us the philosophy on which this depends, shew the con- 
 nection between the cause and the effect, clear up hoiv it 
 
 I I 
 

 12G 
 
 is tliut so nifiiiy employ the cause without arriving at the 
 elFect, show again how sonic have come at the effect with- 
 out venerating the cause. 
 
 Further, reason would press the argument, tliat if tlic 
 seventh day is to be lield sacred, there is no alternative but 
 to keep it in the very letter, and after the Jewish manner. 
 lie argues in an intelligible manner, who says, that the 
 rest of the seventh day is to him a doctrine in which he 
 believes, on which he reclines, and that he has no further 
 concern with the ceremony or type, but to extract from it 
 its true meaning. He also speaks in a way to be under- 
 stood, who says, tliat he observes the day, with all tiic 
 punctilios by which it is surrounded, and who accepts it as 
 a point still to be carried out, that the smallest infraction 
 of the rc'Tulalions connected with his sabbath, should k 
 punished with death. The one takes the spirit of the in- 
 stitute, in all its breadth and freedom ; the other takes it> 
 letter in all its tyru^nny and rigour ; and although only one 
 is reasonable, both arc intelligible. But we do not under- 
 stand the predicament of him who accepts neither alter- 
 native, who denies the doctrine, and yet does not take tlu 
 full sense of the type. He occupies a position which ha? 
 not even the appearance of being defensible, which be- 
 longs neither to the old testament nor the new. Anoma- 
 lous as this status is, it is that of the church. The ino:^t 
 rigid advocates of the sacredness of the day, come no clo- 
 ser to scripture than this — are neither Jews nor Christian: 
 — are neither thoroughly ritual, nor thoroughly spiritual. 
 cannot claim the benefit either of the type or the anti-type, 
 It is a miserable and a foolish situation to be cramped 
 and bent under the pressure of ordinances, and yet to have 
 no right to consider, after all, that the thing has been weli 
 done. We advise the chujrch, in this question, to be either : 
 cold or hot ; to run entirely to the ceremony, and so tc i 
 
 
.ilirr at tllC 
 
 eftcct wilU- 
 
 , that if tlu." 
 cru'dtive but 
 isb manner, 
 ays, that the 
 in which he 
 as no fiirthev 
 mact from it 
 to be under- 
 
 ^vith all tlu" 
 3 accepts it us 
 lest infraction 
 ith, should bi 
 urit of the in- 
 otlier takes it^ 
 lough only one 
 2 do not under- 
 
 neither alter- 
 ,es not take tlu 
 
 ition which ha^ 
 ble, which be- 
 new. AnouKi- 
 ■ch. Themo.^ 
 ly, come nock- 
 s nor Christians 
 ouglily spiritual 
 or the anti-typ^ 
 
 to be crainiie<! 
 
 and yet to have 
 ng has been Nvel' 
 stion,tobeeithei 
 >mony, and so to | 
 
 1Q7 
 
 steep itself in a Lethean state, wliich will ensure it a sort 
 of animal satisfaction, that will last through life, which 
 is something ; or if it considers this jiredicament to be 
 carnal and unwise, wc recommend it to lay hold on the 
 idcao^ the ceremony — and by so doing to apprehend the 
 benefit that arises from ceasing from our own w;orks, and ' 
 living by faith on the Son of God 
 
 Reason remarks yet again, that the keeping of one day 
 in seven, appears hardly com})atible with that thorougli- 
 inindednes^ which, on our Lord's shewing, is the philoso- 
 phy of the law and the prophets. The language of Jesus 
 says, that the whole heart, and soul, and mind, and 
 strength, are to be devoted to the worship of the Most 
 High. The language of the fourth commandment ap- 
 ])ears to set forth a view according to which, the seventh 
 part of our services seems to suffice. We allow that it is 
 possible for a man to hold the decalogue in its letter, and 
 yet to be more spiritual than this would imply ; but we do \ 
 not believe than this could be a frecpient case. On the 
 contrary, we are of opinion that the general clFect which 
 the holding of the letter would produce, would be a mere- 
 ly formal character, which missing altogether the thought 
 of the institute, would exist in a state of mechanical com- 
 pliance with outward evolutions. Where it assumed a 
 better aspect, where the letter had not slain entirely, we ' 
 conceive that the influence would be to allow only " a lit- 
 tle life." In no case could we imagine strong faith to be 
 consistent \\\\\\ a tiiorough-going Jewish view of this in- 
 stitute. Reason would tell us that the theory whicli we 
 would derive from an a priori survey of the subject, agrees 
 with tlie results that we come at by regarding it from the 
 side of observation; that what we thought probable by 
 [looking at it from one quarter, we find to be actual by in- 
 specting it froi 1 another. This is the condition of men. 
 
I 
 
 
 :j.' 
 
 m 
 
 
 128 
 
 They arc either utter formalists or weak believers. Rea- 
 son whilst it sees the fact, would attempt its explanation, 
 it would affirm that this is the effect of ordinances, and of 
 the Sabbath amongst others. If we find that the usual 
 religion which prevails, is a thing which lies, steals, co- 
 vets, and envies through six days, and on the seventh tries 
 to atone for these defects by a Jewish " mass ill mum- 
 bled," reason would inform us why it is so. If we per- 
 ceive that the ordinary aspect of society exhibits men who 
 not only do not round off the circle of faith and conduct, 
 but who take umbrage at the supposition that there should 
 be nny thing more perfect, reason shews that the solution 
 of the problem mainly consists in the formal opinions that 
 obtain in the Church. If on all sides there is a discre- 
 pancy between the apparent creed and the actual practice, 
 and one of so decided a sort as to give rise in some quar- 
 ters to the most curious and intricate hypocrisy ; in others, 
 to the utmost immorality of conduct ; in others, to the 
 wildest licentiousness of sentiment, reason comes forward 
 and says, that there is sufficient explanation of this, in the 
 existence of rites that engross the attention of men, that 
 take the place of religion, and that prevent men from 
 communicating directly with heaven. 
 
 These are some of the arguments which we consider 
 may be fairly alledged against a literal reading of the 
 Fourth Commandment. We suspect that the period in 
 which the ordinance has had the greatest sway, is sina 
 the reformation. Before that time it was one oimany^t- 
 remonies ; since then it has been one of few, and the at- 
 tention given to it has been in proportion. This, at first 
 sight looks singular, when we consider that Calvin posi- 
 tively denies its validity, and that others of the reformers 
 partook with him in this opinion. It appears less peculiar 
 when we reflect, that they did not come at this conclusios 
 
 llie 
 
 lij]ie 
 tic of 
 
 jectioi 
 seven t 
 result. 
 Which 
 we 1110 
 ymy (J J 
 
 "^re 1 
 
120 
 
 Ts. Rca- 
 :planation, 
 ;es, and of 
 the usual 
 steals, co 
 evenih tries 
 
 ss ill n^""^- 
 If we pcr- 
 its men who 
 intl conduct, 
 there should 
 • the solution 
 opinions that 
 e is a discre- 
 ;tual practice, 
 in some quar- 
 tsy ; in others, 
 others, to the 
 comes forward 
 i of this, in the 
 ,n of men, that 
 [-ent men from 
 
 ih we consider 
 
 reading of the 
 
 Lt the period in 
 
 Lt sway, ife ^^"" 
 
 [one of many te- 
 
 few, and the at- 
 
 This, atiirsi 
 
 [hat Calvin posi- 
 [ofthereformen 
 
 jears less peculiar 
 It this conclusion 
 
 hy a legitimate path, that they were not able to reason out 
 ilie doctrine of tlie two economies — that they did not per- 
 ceive all the ten commaiulnierits to be spiritual — that they 
 oxceptcd the fburtli in an arbitrary manner from tlu; uter- 
 a! interpretation — that whilst they denied that it should 
 be obsserved as a c/aif, tiicy had not the light to show what 
 it signified as a (hij[mn ; when tiiesc facts are borne in 
 mind, the men of these last three centuries are not to be 
 blamed beyon<l measure if tiiey have not followed the re- 
 formers, who if right in the main, could only claim the 
 credit of being right by chance. Thus, the opinion of 
 Calvin has stood recorded in each edition of his institutes, 
 l»ut has not taken a living form in the feelings of those, 
 who in other particulars, have recognised him as their 
 teacher. The institution has exerted enormous influence 
 along all this period. The holiest men have commended 
 it, the wisest have sought to enforce it by argument, the 
 most elocpient have adorned it with their rhetoric, the 
 great body of the people have taken its yoke upon them, 
 and vast is the share it has liad in forming the characier of 
 men. Of all institutions, it is that which has appealed to 
 the feelings of the largest number. Of all, it is the one 
 ivhich has had the most share, in bringing the mass under 
 |he power of that something which is not religion, and yet 
 ilBems to be so. If a second beast has sprung up since the 
 linie that the first beast was wounded ; if the characteris- 
 ^ of this second influence be like that of the first, sub- 
 jliction to the letter without a perception of the spirit, the 
 seventh day has been a leading instrument in eflfecting this 
 result. We admit all that men alledge as to the influence 
 Which the ordinance has exerted in the way of curbing ; 
 we merely afiirm that such police-like etfects have been 
 v«ry dearly purchased. From the reformation downwards, 
 tlicre have been those who have/e/^ truly on the subject ; 
 
no 
 
 
 Init tlieir influence has been very limited, and properly so, 
 bocuuse they have not been able to prove wliat they feh 
 Men are hardly to be censured, if they arc not convinced 
 by that which has not assumed a coiierent form, in tlic 
 minds even of tliose wlio defend it. Tlicy are excusaljlc, 
 if tliey wait until theory and sentiment begin to take tho 
 shape of argument. 
 
 Of hite years, tlie tendency lias been, on the wiiole, to 
 lifill away from the the ordinance. It is not observed with 
 the j)recision that marked tlie practice of society, fifty or 
 a liundred years ago. We cannot say that the circumstanco 
 aiVords us much comfort, because we believe that the ro 
 .suit has been attained to, in an empirical manner. \\C 
 consider that commerce will flourish the most, when tlicro 
 are the fewest restrictions ; but we do not on this accoiiiii 
 feel any warm sympathy with the smuggler. The corrcri 
 manner in which to evince our agreement with the princi- 
 ples of free trade is, to aim at the regular abortion of all 
 statutes and regulations, that give strength to the oppositi' 
 system. And so of this question. We think that our 
 version of the fourth commandment, is a doctrine, not a 
 day. But because we are so minded, we do not admir \ 
 the conduct of those who evade the day, without under- 1/ 
 standing the doctrine. Two things are requisite — a good 
 end, and a right way to it. If we are correct in our opi- 
 nion ; if the »Sabbath of the New Testament mean the 
 peace of mind which is the fruit of faith, let tlie idea b'' 
 taught, let its beauty be exhibited, and let the letter, witl 
 all its narrowness, hypocrisy and bondage, melt away I)?- 
 fore this fuller disclosure of the Son of Righteousness c> 
 ming forth with healing on his wings. 
 
 ':>r 
 
 
i:U 
 
 ►ropcrly so, 
 It they feU 
 t convinced 
 t\)rn\, in tho 
 e excusable, 
 I to take iIh* 
 
 he \viu)te, to 
 
 >\)serve(l will' 
 
 -iety, fifty ''f 
 circumstance 
 
 •e that l\»c ro 
 nvanncr. ^^ *' 
 ,st, when tlure 
 )n this accouiii 
 Tlie corrrrt 
 with the priuci- 
 ab()<'Uon of all 
 to the opposiii' 
 tliink that out ^ 
 doctrine, not ^ 
 do not admir.^ \ I 
 without under- 1 1 
 cquisite—a go^ \ 
 )rrect in our opi- 
 ament ineantk, 
 1, lot the ideab' 
 ct the letter, vitl 
 c, melt away 1)^ 
 ilightcousnesaC' 
 
 CIIAPTHR V. 
 
 Tin: llOIJ«U OF UOD. 
 
 •• ]Vho.^r hnusf ART^ WE, if wc hold fast the cuiif- 
 (lenic and the rnoicing if the hope frm unto the end." 
 
 1Ii:b. 111. & 
 
 Since tlu: time that llio Israolite.^ journeyed throiiirh tht* 
 Wilderness — which is more than three thousand years — 
 men liave l)een in the habit of attaching' an ide:i of 5:1- 
 credness to plai'es and hnildinrrs. Not to toueli, in tlie 
 mean time, on the feelings -iiul practices of the choseri 
 people, in this matter, we suppose that at a very early pe- 
 riod, tlie idea passed from tliem into the adjacent conn- 
 tiics. The ten tril)es, when they made their secession un- 
 der Jerol)oam, did not fail to have this doctrine establisli- 
 cd in their domiin. Their lender perceiviiisr that he mit^dit 
 lose his intluence, if his i^ubjects were permitted to repair 
 to JrrusaieiM, at the solemn festivals, resolved to turn tiie 
 
 •enliuient of local reliijion to his own advantage, •' And 
 
 f ... 
 
 " Jeroboam said in Ins heart, now shall the kintrdom re- 
 
 * .... 
 
 ** turn to the house of David ; if this people go up to do 
 
 ^ sacrifice in tlie house of the Lord at Jerusalem, then 
 
 ^shall tlie heart of the people take again unto their Lord 
 
 ^even unto Ilehoboam King of Judah, and they shai! 
 
 2|kill nie, and go again to Ilehoboam King of Judah. — 
 
 ^CWhereupon the King took counsel, and made ten calves 
 
 *J^f gold, and said unto them, It is too much for you to 
 
 ♦* go uj) to Jerusalem : behold thy gods, O Israel, whicli 
 
 **;brought thee up out of the land of Egypt. And he set 
 
 **,|he one in Bethel, and the other put he in Dan. And 
 
 ^*jUiis thing became a sin : for the people went to worship 
 
 'f^etbre the one, even unto Dan. And he made an house 
 
 \, .:t 
 
kCM 
 
 
 i 
 
 iiH„!ir 
 
 ^'m 
 
 u 
 
 132 
 
 of high places, and made priests of the lowest of the peo- 
 ple, which were not of the sons of Levi. And Jeroboam 
 " ordained a feast in the eighth month, on the fifteenth day 
 " of the month, like unto the feast that is in Judah, and 
 " he offered upon the altar. So did he in Bethel, sacri- 
 " licing unto the calves that he had made : and he placed 
 '• in Bethel the priests of the high places which he had 
 " made. So he offered upon the altar which he had made 
 " in Bethel the fifteenth day of the eighth month, even in 
 *' the month which he had devised of his own heart : and 
 '•' ordained a feast unto the Children of Israel ; and ho 
 "" offered upon the altar, and burnt incense." — I Kiiicrs 
 XII. 2G — end. This is one of the first distinct notices 
 ♦ hat we have in the annals of the human race of tlie trans- 
 ference of the opinion of local sanctity from Jerusalem to 
 another spot ; it happened about nine hundred and se- 
 venty five years before the Christian era. Out of tbi? 
 event without doubt grew the (;hain of circumstances by 
 which the Samaritans became a people so distinct from 
 the Jews, with doctrines peculiar to themselves, with a 
 temple of their own, and with antipathies so very decided 
 against the race from which they originally sprung. The 
 idea of the sanctity of a place which God himself originat- 
 ed and consecrated, and which he set up amongst the 
 Jews immediately after their departure out of Egypt, was. 
 after it had legitimately subsisted among them for a perid 
 of near five hundred years, piratically conveyed over to 
 another spot. It is probable enough that similar transac- 
 tions may have taken place before this. Some of the no- 
 tions or tribes that dwelt in the vicinity of the Holy Laii(i 
 may have been pleased with what they saw smong tli 
 Jews, may have liked the notion of a peculiar connection 
 between heaven and a particular spot upon earth, and lik- 
 ing it, may have sought to plant it in the soil of their owi 
 
 -i -** 
 
133 
 
 est of the peo- 
 Lnd Jeroboam 
 ,e fifteenth day 
 in Ju(l;ih, and 
 Bethel, sacri- 
 and he placed 
 which he had 
 &h he had made 
 month, even in 
 )wn heart : and ^ 
 Israel ; and ho ji 
 inse."— I Khigs 
 distinct notices 
 ace of tlie trans- 
 om Jerusalem to 
 lundred and se- 
 ra. Out of this 
 circumstances by 
 so distinct from 
 emselves, with a 
 so very decided 
 lly sprung. The 
 himself original- 
 up amongst the 
 ,ut of Egypt, ^va^• 
 them for a period 
 conveyed over to 
 Lt similar transac- 
 Some of the na- 
 jf the Holy Land 
 |y saw among tlv 
 ;cuUar connection 
 ,on earth, and hl^- 
 ,e soil of their ovu 
 
 land. To believe that there is a spot at which the hea- 
 vens draw nearer to the earth, where man without parting 
 with his lusts, may become the subject of influences that 
 hallow and that save him, where he may hold mystic con- 
 ference with powers that whilst they assure him of the 
 happiness of the hereafter, do not rudely interfere with 
 his carnal methods of enjoying the present, there is some- 
 thing in this plan that is singularly agreeable to human na- 
 ture as it is everywhere to be found. It is to improve 
 upon this idea to bring it near. It is not only to possess 
 it, but to possess it in a comfortable form, to bring it 
 within an easy distance of a man's dwelling. It was on 
 this feeling that Micah, the man of Mount Ephraim, pro- 
 ceeded when he said to the Levite, " Dwell with me, and 
 *' be unto me a father and a priest, and I will give thee 
 " ten shekels of silver by the year, and a suit of apparel 
 " and thy victuals." He felt all the luxury that belongs 
 to the subject when he thus reasoned with himself, "Now 
 •* know I that the Lord will do me good, seeing I have a 
 *' Levite to my priest." This was not the thought that Je- 
 hovah sanctioned, when at the first he connected sanctity 
 with that Ark which he commanded Moses to construct, 
 lor afterwards with that Temple which he enjoined Solo- 
 l^non to build. These things were doctrines, and he de- 
 jisigned them to serve that end to the men of the old eco- 
 sfiomy, and still more to those of the times of the second 
 Covenant. But ahhough this was not their intention, it 
 :>'as that to which they often grew. Men did not concern 
 themselves to understand the figurative character of these 
 gacred localities, they were content with a superficial view ; 
 4hey perceived that an honour was pat upon a particular 
 .place ; they saw that this exerted a strong influence on 
 the minds of those who dwelt around the favoured spot, 
 if nd they desired to transfer the virtue to neighbourhoods 
 
 :'. Im !=».■!■ 
 
II ' 
 
 m 
 
 134 
 
 in which they had a nearer interest. In some case?, as 
 in that of Micah, superstition with a dash of covetousness, 
 would be the leading motive ; in others, as in that of Je- 
 roboam, the man saw through the illusion he was prepar- 
 ing for others, and acted at tlie instigation of merely po- 
 litic feelinofs. It was a weak thought to iiiduln-e, that be- 
 cause the Almighty had chosen to invest a place with a 
 nominal sanctity, thereby to supply men with a diagram 
 in which they might discern great doctrines, therefore it 
 was competent to any one that pleased to change the place, 
 to make the sanctity real, and entirely to lose sight of the 
 thoughts that were contained in the original device. Thero 
 was no parity at all between the two ideas. We see the 
 attempt made at an early period of Jewish history ; and 
 we perceive that out of it sprung the distinction, wliicli 
 all along continued to be so marked, between the Sama- 
 ritans and the Jews. At a later period, the King of Ba- 
 bylon is probably to be regarded as performing a similar 
 act, when he conveys the furniture and vessels of the tem- 
 ple to his own capital. It seems reasonable to think thai 
 in this act, he is to be regarded as prompted not niereh 
 by a love of spoil, but as influenced by the equally stron: 
 lust of superstition, which would cause him to wish to con- 
 vey into his own empire that divine favour of which Je- 
 rusalem used to be the principal sphere. Because Go(i 
 had nominated Jerusalem to be the locality at which lii* 
 character was to be displayed, one man attempts to trails 
 fer the idea of sanctity to Samaria, another seeks to con- 
 vey it as far as Babylon. The attempt did not rest there 
 It seemed to spread in a ratio ... newhat parallel withthetf^ 
 lonisation of the earth. We perceive it introduced i"! 
 each region that the human family successively enters iijWii . 
 At the time when classic literature opens and puts ifc i 
 in possession of minute details respecting many oftherJ 
 
135 
 
 \e case?, 15 
 Dvetousness, 
 
 1 that of Je- 
 
 was prcpar- 
 
 f merely po- 
 
 ilcre, tbii^ ^^' 
 place with a 
 th a diagram 
 3, therefore it 
 ^ncre the place, 
 sc'sighioflhe 
 device. Thcro 
 We see the 
 ih history ; a"'^ 
 inction, wHcli 
 ;een the Sama- 
 ■he King of Ba- 
 arming a similar 
 Bsels of the tem- 
 ple to think tlwi 
 pted not merel) 
 e equally stroni^ 
 m to wish to con- : 
 
 3ur of vvbi^-^^^ J^ 
 , Because Goi 
 
 ,i\ty at which \a< 
 ittenipts to trau'- 
 her seeks to con- 
 lid not rest then 
 ■allel with the^'- 
 introduceil in 
 lively enters n?'> 
 mens and puis «^ 
 >gnlanyuftVM^ 
 
 \xi 
 
 ces which peopled the old world, we perceive sacred lo- 
 calities recognised in many quarters. There were spots 
 more illustrious than others. There were places which 
 by very catholic consent were allowed to stand in close 
 proximity to the celestial regions ; but it seems probable 
 that each country of any extent had its own especial shrine. 
 Several centuries before Christ, we are able to point to 
 many places which had become eminent in this way, 
 nhich were recognised as illustrious centres, which drew 
 to them at stated periods crowds of ardent devotees from 
 distant quarters. There were such spheres in Persia, in 
 Asia-Minor, in Egypt, and in Greece. As if to shew that 
 they sprung from cne parent system, they were with minor 
 diversities, upon a similar plan. Each had a body of 
 priests, altars that smoked continually with fictims and 
 incense, a holy lamp that was kept constantly burning. — 
 In imitation of the shew-bread, each had a sacred cake 
 that was presented to the idol ; and founded probably on 
 the idea of the inner temple, each seems to have had an 
 oracle, a hidden sanctuary, and a set of mysterious doc- 
 trines. Scholars inform us that these practices had tra- 
 velled far ; and among the illustrations that they give of 
 this, they apprise us, that the Phoenicians, exploring re- 
 liriote seas in the pursuits of trade, transported the ideas 
 iglhat had sprung up in Asia into the far West. We are 
 ,#jld that Ireland became a noted sphere for superstitious 
 ^ites — that it obtained the name of Insula Sacra or the 
 ^oly Island ; and that its groves and hills were early 
 jpcenes of that Druidical worship, which for centuries be- 
 fore the Christian era, seems to have found favour among 
 |he Pagan nations. Men learned in such subjects, are 
 ^ble to adduce an immense amount of information relative 
 4|o the temples, shrines, and oracles of the heathen. They 
 l^ave drawn up copious accounts of the superstitions oi 
 
I 
 
 m. 
 
 1,1 
 S 
 
 136 
 
 East and West, and have put it in the power of all who 
 are curious, to know the liturgies and ceremonies that 
 have been found to obtain from China to Peru. The 
 names of Thebes and Memphis, of Olympus, Dodona, 
 Ephesus, Delphi, Corinth and Athens, are familiar to the 
 minds even of general readers, as associated with shrines, 
 idols, and peculiar rites ; the words Eleusis and Nemea 
 bring up even to those who are not singularly erudite the 
 recollection of stated festivals, crowds of worshippers, ij- 
 luminati, dark mysteries, and many other particulars that 
 usually group themselves round eminent centres ol heathen 
 worship. The learned are also in the habit of admitting 
 that fact to which we have adverted, that the general sys- 
 tem in each instance is analogous, and that the differences 
 are adventitious, and lie within narrow compass. There 
 would probably be little difficulty in obtaining a verdict 
 from scholars, to the effect that all this radiated from one 
 point ; that Jerusalem was the mother of all these modes 
 and rites ; that whatever we find peculiar to the worship 
 of Jiipiter, Saturn, Mercury, Diana, Apoll ^ or Bacchus. 
 may be ascertained to have been borrowed, with more or 
 less mixture, from the place which Jehovah ijistituted f^r 
 the regulation and instruction of the house of Israel. 
 
 The introduction of Christianity did not immediately or 
 seriously change this state of things. Soon after that 
 event, indeed, a blow was aimed at the centre of local re- 
 ligion, and the temple of Jerusalem was levelled with the 
 ground. But the system was too congenial with human 
 nature, to be allowed to pass away. It altered its firrH: 
 or it shifted its sphere, but it did not cease to flourish.- , 
 Not very long after the gospel was promulgated, the ado- 
 ration of places became prevalent within its er.closure.- 
 It is probable that Jerusalem was never allowed to losetlis' 
 sanctity which belonged to it by right in the times of tfi^ 
 
 I 
 
 ^] 
 
 Weolj 
 
 ^ai 
 ?li'eiff| 
 
137 
 
 r of all wlio 
 
 monies that 
 
 Peru. The 
 
 us, Dodona, 
 
 imiliat- to the 
 
 with shrines, 
 
 iS and Nemea 
 
 ly erudite the 
 
 orshippers, il- 
 
 articulars that 
 
 tres ot heathen 
 
 it of admitting 
 
 he general sys- 
 
 the differences 
 
 (inpass. There 
 
 fining a verdict 
 
 diated from one 
 
 all these modes 
 
 to the worshil 
 
 j ^ or Bacchus. 
 
 ,_, with more oi 
 
 |ah instituted for 
 
 le of Israel. 
 ,t immediately or 
 
 Soon after ib^' 
 ,ntre of local re- 
 levelled with the 
 ;ial with human 
 altered its flr^' 
 :ase to flourish.- 
 iulgated, thead^ 
 . its enclosure- 
 iUowedtolosetba' 
 
 the times of w* 
 
 first covenant. The Apostles, it is notorious, did not rise 
 superior to the illusion. Paul, the wisest of their number, 
 obviously did not overcome the influence ; and although 
 in his epistles he lays down positions which are quite sub- 
 versive of such ideas, and which agree with all scripture 
 in assuring us that local religion is foreign to the genius 
 of the new economy, in his conduct he allows himself to 
 drop down to the level of what had ceased to be scriptu- 
 ral, and fall in with that regard to a place which ought to 
 liuve passed away with the other shadows. It is morally 
 certain that if the Apostles did not entirely break free from 
 the law, none of their immediate followers exhibited 
 more strength of mind. Tims a plea was afforded for the 
 statement that the first teachers of Christianity lent their 
 sanction to the adoration of places. Men attended to 
 the tilings which they did on their ordinary footing of 
 (ifTcnts, they omitted to , ice what they said in their ex- 
 traordinary capacity of inspired recorders, and preferring 
 the human to the superhuman, they derived lessons from 
 their practice that could not have been extracted from 
 their writings. Thus, customs properly belonging to the 
 . dispensation of the Old Testament, were with great faci- 
 lity, and small doubts of their propriety, brought over in- 
 5 to that of the new. Men who were known to occupy a 
 ^higher station than any mortals before them ever filled, be- 
 trayed enough of preference for Jerusalem and Judea, to 
 ^i^ustify their followers in their own eyes in carrying such 
 feelings to a much greater height. Hence, *nlthough the 
 l|)ul)lication of the gospel opened the eyes of men to seve- 
 •Iral great truths that were hidden from them during the 
 ?lteign of the law, it would appear that a regard for places 
 Continued much what it had been before. Jerusalem, to 
 lithe Kastern portion of the church at least, occupied the 
 ation of a holy city. It was a privilege to dwell within 
 
\M 
 
 V '<■ 
 
 11 
 
 ■I ,'. 
 
 i':'. 
 
 H) -.'Sii 
 
 ■■»■■ 
 
 hii 
 
 138 
 
 its walls ; it was a blessing to reside in its neighborhood ; 
 there was a virtue in the spots that had been trodden by 
 holy feet ; it was the duty of the faithful to repair thither 
 at stated intervals ; it was to be expected that in these 
 fanes, their communication with Heaven would be more 
 beneficial Jind direct. Jerusalem was not the only centre 
 of such attractions ; it was not long until Rome came to 
 be regarded in a somewhat similar light ; and a multitude 
 of other places in the Eastern and Western regions, which 
 had been the scene of the martyrdom of some eminem 
 saint, or had witnessed some transaction of more than or- 
 dinary importance, were invested with a sacred character, 
 and became shrines to which it was thought right or in- 
 cumbent that the faithful should repair. Because the Al- 
 mighty had made it a characteristic of the first covenant 
 that a certain place should be considered holy, and proba- 
 bly because the Apostles were not quite distinct in shew- 
 ing by their conduct that such an idea constituted no part 
 of the new dispensation ; such were the reasons why the 
 notion survived the introduction of the gospel, and why it 
 subsists in force down to the present hour. Although the 
 sphere of this feeling extended in proportion as the gospe! 
 advanced ; although a multitude of places sprang up to 
 claim veneration each for itself, it seems to us that Jeru- 
 salem continued in every successive period the main poin: 
 where a holy influence was supposed to reside. 
 
 The gospel was six centuries old when an event occur- 
 red that probably tended to perpetuate the sentiments ot 
 which we speak. An impostor of eminent capacity bu- 
 sied himself to found anew religion ; he drew largely up- 
 on the pages of the Old Testament ; he extracted coiisi- 
 derable portions of its incident and morality, interweavin? 
 what he found there with what his mind invented, he cob- 
 etructed a system which was new without being origiDal. 
 
 I 
 
 S.: 
 
 VI 
 
 ri 
 
 ;b 
 
139 
 
 neighborhood ; 
 een trodden by 
 o repair thither 
 ed that in these 
 : would be more 
 , the only centre | 
 [ Rome came to 
 and a multitude 
 n regions, which 
 of some eminent 
 of more than oi- 
 sacred character, 
 ought right or in- 
 Because the Al- 
 the first covenant 
 jdholy,andproba- 
 e distinct in shew- ^ 
 constituted no part ^ 
 e reasons why tk \ 
 gospel, and why it 
 ,ur. Although the 
 )rtion as the gospel , 
 aces sprang "P ^^ [ 
 ns to us that Jeru- 
 riod the main poifi' 
 
 reside, 
 en an event occur- 
 e the sentiments ot 
 
 ninent capacity bu- 
 he drew largely up- 
 he extracted coiisi- 
 jrality, interweavin? 
 id invented, he cob- 
 hout being origin^ 
 
 nnd peculiar without possessing any excellence in style or 
 thought. The author of this plan by admitting as he did 
 the divine character of the old testament, and the claims 
 of Moses to he considered a Prophet of the Lord — by as- 
 5orting the sacrcdness of Jerusalem, arid by contriving 
 tliat another city should be invested with like holy attri- 
 butes, helped to give life to such opinions, and by his en- 
 rr£Ty, and that of several of his successors, they became 
 identified with a fourth part of mankind. For Mahomet 
 to depone to the sacredness of Jerusalem, and without in- 
 validating this statement, for him to put a halo of sanctity 
 round Mecca, was to give the sanction of a very influen- 
 tial mind to sentiments that are strong in human nature, 
 and that l)eing so, are easily kept alive. If there v/as any 
 risk of the opinion dying out, the Prophet of Arabia ob- 
 viated it, and that at a time when the minds of men must 
 have been much more susceptible of such impressions, 
 than at present. Much about the same period that Maho- 
 met put together the scheme of doctrine that was to com- 
 mand so great an influence in Asia, that other system 
 
 : which was to stamp so deep an impression on the feelings 
 
 I of Europe began to arrange itself in a coherent form. Po- 
 2*^n/^ whatever plan of Chronology we incline to, sprang 
 up at a time neither very much before, nor very long af- 
 
 ' ter the publication of the Koram. The two things were 
 sufficiently near together to be pronounced cotempora- 
 neons by those who are not finical in regard to dates. But 
 it formed an essential element in that system to attach re- 
 *Verence to buildings and places. Thus the two great an- 
 tagonist creeds, one of which was first heard of in the se- 
 ■venth century, the other of which assumed the shape of a 
 
 ^regular plan of ecclesiastical policy about the same time, 
 both coincided in making it a part of religion to consider 
 
 ^certain places as especially sacred. The idea gained force 
 
140 
 
 I h; 
 
 m 
 
 with the progress of the Church of Rome ; and as the 
 Jewish nation were constantly repairing to the temple, so 
 one feature of the dark ages lay in this, that a consider- 
 able part of the population of Europe was in a state of con- 
 tinual movement, journeying to the Holy Land, or visitiiiii 
 shrines of reputed sanctity in countries less remote. The 
 event which is usually adduced us the most remarkable in 
 the middle ages, grew out of this idea. The Crusades, 
 a circumstance that spreads itself over many centuries, 
 that interested all the chivalry, talent and piety of Europe, 
 that cost so much blood and treasure, and that produced 
 so many effecis intimately connected with the welfare of 
 the most conspicuous part of the human family, took their 
 origin from the prejudice that believes in holy places. 
 Had not Jerusalem continued to be to men a sacred City, 
 these celebrated campaigns could not have occurred. The 
 opinion which prompted the Crusades, subsisted with un- 
 broken force down to the Reformation. For the opulent 
 and adventurous, Palestine presented a sphere in whicli 
 they could bid their piety wax warmer ; and hence there 
 was a great highway thronged with pilgrims between the 
 East and most of the countries of Europe. For those les> 
 enterprising or wealthy, there was a shrine in their own 
 riding, or province, or country, or perhaps in some ad- 
 jacent land. The ascending scale of opulence, leisure, or 
 courage, had a corresponding graduated list of places that 
 conferred benefits on the devotee in the direct ratio of the 
 difficulties that he encountered in visiting them. It is ro- 
 mantic enough to look back upon these remoter period? 
 and to see so considerable a number of the inhabitants ot 
 Europe braving the dangers of the sea, the perils of war 
 and plunder, or the hardships incident to countries witli- 
 out accommodations for travellers, in order that they mJgl" 
 llind peace of mind and piety in the distance. It makes ^ 
 
141 
 
 and «is llic 
 e temple, so 
 a cousider- 
 btate of coii- 
 (1. or visitinil 
 emote. T"^ 
 emarkable in 
 he Crusader, 
 ,ny centuries, 
 Bty of Europe, 
 that produced 
 the welfare ol 
 fiily, took their 
 in holy places. 
 I a sacred City. 
 occurred. The , 
 )sisted with ua- i 
 For the opulent I 
 ipherc in which ^ 
 .nd hence there 
 |ms between the 
 
 For those les^ . 
 
 |ne in their own | 
 
 ips in some ad- 
 
 ience, leisure, or 
 
 list of places that 
 
 lirect ratio of the 
 
 them. ItisT^ 
 remoter periods 
 ^he inhabitants ol 
 the perils of wai 
 ^o countries witl>- 
 ,r that they in'g^' 
 ,nce. It makes ^ 
 
 motley scono, which we can imagine the poet or painter 
 to survey with peculiar interest. It nppeals strongly to 
 the fancy, and is in the full sense of the words curious 
 and bi'/nrre. But it will not hear to be estimated by any 
 nicer rule, because it is the reverse of what is reae'onable 
 and wholesome. These practices coexisted along with 
 the worst crimes. The men who risked so much in order 
 that they might visit some famed locality, procured a dis- 
 pensation thereby, which enabled them to perpetrate 
 rrinies with a comfort of mind that they could not other- 
 wise have felt. lie who had committed murder could by 
 this means expiate the offence, and reconcile his con- 
 science to nevv djcds of violence. He who intended to 
 •^hed blood, cotld survey tiiC prospect with composure, 
 because he looked at it through the mednunof a prilgrim- 
 :ige which he designed to perform. If men sought for re- 
 li'.rion not within their own breast, but in buildincjs and 
 localities, it is but natural to suppose that virtuous con- 
 duct would not appear to them an essential part of saving 
 faith. Where so visionary a sentiment is entertained as 
 that the man who is not religious in one parallel of lati- 
 tude, may become so by going to another, actions will re- 
 ^ semble the ignorant and immoral opinion by which they 
 
 ?.are governed. Even the heathen poet saw fiirther than 
 'this, when he expressed it as his idea, that those change 
 their sky but not their mind, who sail across the seas. 
 
 ^ Tlie reformation found the notion in full vigour, find 
 did not materially alter it. That part of the Church which 
 adhered to the old creed retained this along with its many 
 other superstitions; and that other part which called itself 
 reformed, if it rose in some degree superior to this pre- 
 judice, did so vvithout being able to explain how it came 
 to change its opinions. In these three last centuries there 
 
 *#ave been many men who have thought, or at least sus- 
 
142 
 
 hi 
 
 pccted, that there is no particular virtue in places ; but 
 they have felt rather than reasoned, and have not seen far 
 enough into things to know why they thought so. A scn- 
 timrnt can scarcely be viewed as a respectable thing in 
 Theology, and those who entertain it can hardly expect 
 to bring others under its power, when they are unable to 
 give it expression in a form that will endure scrutiny. On 
 the whole, the generations of men who h<\ve lived since 
 Luther, have been under subjection to this visionary 
 idea ; the exceptions have been hardly more numerous 
 than is enough to make the rule plain. Those who have 
 looked down upon the prejudice, have not acted rightfully 
 — they have cut the knot which they were not able to un- 
 loose ; they have held a theory which they could not reason 
 out. No man is entitled to depart from the letter of an 
 institution, until he is in possession of its spirit — to throw 
 aside a type, until he understands the anti-type. We con- 
 sider it probable that there have not been twelve men since 
 the promulgation of the gospel that have had a scientific 
 view of this subject, and that have been able to state what 
 it means a.«j a fisfure and as a doctiine. The jjreat mass 
 have calmly and stupidly succumbed under the weight ot 
 the ceremonial notion ; and the few who have been too 
 acute or independent to submit to that yoke, have escapdi 
 from prison, not by the doer, but by the window. We es- 
 teem these last almost as little as we do the former, be- 
 cause they do not enjoy their freedom with a clear con- 
 science, because they have not vigour effectively to resisi 
 the tyranny of the letter, because there is no method or 
 science in the liberty which they have stolen. It becomes 
 a man to do one of two things : either to explain what the 
 temple means in the language of the New Testament, or 
 else to act in regard to it, as we find the Jews to have done 
 during the reign of the law. Confining our attention ^^ 
 
 I 
 
 ? rep 
 
 pie 
 
 Bul 
 
 .€lir 
 
 ' ?iojn 
 
 WilJ 
 
 loll 
 
 liiss 
 
 rlhe.-? 
 
 ehu 
 
 Hie 
 
 toeij 
 
 
14:) 
 
 laces; \>»^ 
 lot seen fat 
 
 so. A 5^^*" 
 .Ic Oung "^ 
 irdly expect 
 re unable to 
 icTUtiny. On 
 J lived »'."ce 
 ^iis visionary 
 >fe numerous 
 ,ose who have 
 cted rightfulW 
 ,ot able to un- 
 juld not reason 
 .be letter of an 
 ipirii-to throvr 
 
 ,velve men Since | 
 had a scientific ; 
 ,le to state what 
 The great mass 
 ^r the weight ol 
 1 have been too , 
 e, have esca^oi ' 
 ^iudow. ^Vee. 
 the former, be- 
 .vith a clear con- 
 fectively to re^u-^ 
 i3 no method 01 
 
 lien 1^ ^^^°'^'' 
 , explain ^vhattbe 
 
 .^ Testament, oi 
 
 .ewstohaveao«e 
 
 [gout attention ^^ 
 
 the time that has elapsed since the commencement of thr 
 Protestant struggle, tlie idea of sanctity residing in places 
 and edifices, hos had mighty influence. In Popenj, it has 
 been one of five or six dogmas that have kept the prosey- 
 lites of that creed in vice ignorance and thraldom. In 
 Kpisi opacify it has been a strong and a gainful dogma, and 
 lias greatly helped to give life to a system that has been al- 
 most as arrogant and nearly as hollow as the older formu- 
 la, in those sects that have affected a republican mode of 
 government, the idea has heen much repudiated, and much 
 believed in. And this is not remarkable, because those 
 who have seemed to deny it have never shewn cause for 
 their denial. Putting all these things together, it has 
 lei^nied with an almost undisputed sway. Like tlie Sab- 
 Icitii, it has been one of a very few ideas which in their 
 combined form, constitute the religion of the vulgar. If 
 tljo tendency of things is to enable all men to profess, 
 without constraining them in almost any instance to look 
 to the root of the matter, this tendency is powerfully se- 
 conded by the doctrine of holy buildings. How can a 
 , man think badly of his faith or practice, who helps to keep 
 , up what he liears called a house of God ? He reverently 
 repairs to it once or twice a week ; he bends to it the sup- 
 ple hinges of the knee ; he bows the head to it ; he duly 
 Subscribes for bells and pulpit fringes ; he decorates it with 
 Christmas greens. Can it be that all this amount of duty, 
 Somewhat costly, singularly tiresome, deplorably childish, 
 l^ill not make up a little religion ? Did not the great Dr. 
 Johnson, after telling us of oiic Mr. Campbell, that he was 
 dissolute and sceptical, consider that he compensated for 
 these faults, when he added : but, sir, he never passes a 
 ehurch without taking off his hat ? This may be taken as 
 ^e expression of the naedium or average sentiments of 
 en. To revere an edifice, to let one's piety wax warm- 
 
144 
 
 vr among the ruins of lona, has stood during' these three 
 centuries on the footing on which Johnson puts it ; it itas 
 been accounted not perhaps as the highest token of })iety, 
 hut certainly as one of these most respectable graces that 
 may properly be brought in to soften censure, and to prove 
 that a mail is, after all, in possession of genuine goodness. 
 To some it has been very much more than this ; to others 
 it may have been a trifle less ; to the majority, it has been 
 about this much. In all Protestant ))ersuasions, not to 
 speak of Popery, the house has meant something ; in cer- 
 tain of them, it has been regarded as a temj)le, a sanctu- 
 ary, a place that deserves the ex})rcssions of the Psahnist 
 when he declares the tabernacles of God to be lovely,— 
 m all it has been taken for a grejit deal more than can 
 find a warrant from Scripture, or from conmion sense.— 
 Whilst in one Protestant sect the edifice has been consi- 
 dered a thing that demands a peculiar rite whereby it i:^ 
 for ever to be distinguished from all other buildings, and 
 every fragment of its stone or wood is to be esteemed too 
 tioly to be applied to any other use, the other persuasionif 
 have had the same superstitious feelings without givin:' 
 them the same formal expression. The most intellectual 
 j>art of the Protestant Church has pursued the former 
 course, has avowedly taken its ideas of ecclesiastical pc 
 licy from the Old Testament; the dissenting bodies, a; 
 they are termed, have, we suspect, wished to enjoy am 
 benefit that accrues from sacred buildings without incur- 
 ring the risk that might proceed from avowing their i(iea> 
 too broadly. Hence in British and other Protestant coun- 
 tries where it is the boast of the population that they lia't 
 broken the shackles of superstition, and that they belim? 
 to a faith that has been reformed, this very low and ini* 
 becile idea is found to prevail even among the classes tlwi 
 have the larorest amount of refinement and learning. H^*' 
 
 / 
 
 f 
 
 !, 
 
 n 
 
 w 
 
 th 
 
 be 
 
 nn 
 
 r.f 
 
 red 
 
 "•'*' 
 and 
 
 are 
 
 wliif 
 
 ]ged 1 
 
 t)el«)i 
 
 ©rror 
 
 Who 
 
 fnd ( 
 
 fcoj 
 
 riti, 
 le t) 
 
145 
 
 i it -, it \uiH 
 enofvictyi 
 
 uu\ to prove 
 nc goodness, 
 ^g . to ollicrs 
 ^ It has l)ccu 
 I'sions, not to 
 \ivng ; "^ ^^^* 
 
 pie, H ^•^»^^''' 
 f t\\e TfeidinU 
 
 I) be lovely,- 
 rtioretlian can 
 nmum scusc- 
 ivas been coiisi- 
 Le whereby It 1^ 
 \,uUdings, aiul 
 be esteemed uv> 
 ihcr persuasions 
 without givio'^ 
 ost inteilcciui 
 sued the former 
 cclesiastical r 
 utiug bodie:^, ;^^ 
 hed to enioy ^»J 
 2S without iuc^^^ 
 
 ' • ^ their i^l^'^' 
 owing tneir 
 
 ,, Protestant coun- 
 that they \^'^'' 
 ihat they belon? 
 very low an^ ^^' 
 
 ^(lle^vrmng. 
 
 lion 
 
 ran \vc with sanity maintain that ovancoiiral opinions have 
 leavened any consi(leral)le portion of the ptMiph*, or linv<' 
 made any very profound impressions on the charnrter, 
 wlicrc tlie l)est-l)orn, the \vi>ost, the most virtuous, believe 
 that lioliness can reside in stone and lime, and that it can 
 be invested with this <piality by a man, wIjo, it is perliap 
 notorious, does not possess it himseil? There is a depth 
 of mentnl inanity and of moral obliquity in tliis, that ren- 
 tiers it ludicrous to su|)pose that our opinions have been 
 reformed in any hiirl) sense. This is a method of fuidin;:; 
 " scrmoui! in stones," that arrrnes anythinir but philosophy 
 and honesty of mind. Let it not be said that these remark^ 
 are arrows shot into t!ic air, and that there is no mark at 
 Swhich they can properly be ninied. Let it not be alled- 
 ged that opinions of the kind to which we refer d») not 
 belong to the arre. Those who niiirht suppose so are in 
 error. The churclu absolutely swarm with preachers 
 frho owe their very existence to old Jewish ceremonies : 
 |Dd the majority of hearers, like their guides, have no near- 
 |fr connection with religion, than consists in a compliance 
 ^ith certain externals. W all other proofs were wanting, 
 ^e things that have lately fallen out in an influential part 
 ll the most influential of all the clmrches, are suflTicieni 
 11 show that the worship of places and buildings is in ac- 
 ij^dance with the temper of the age. Who are those that 
 Ijl^yocate the notion ? In a church distinguished above ail 
 <||| others for politeness and learning, they are among tiie 
 vi^i erudite, respectable, and elegant of the members.— 
 In this circle of attic refinement, consisting also of many 
 ii^vjduals, the adoration of the place is avowed, justified, 
 9p4 commented on. These men are not ashamed to enter 
 iatp the details of the subject, and from an edifice the 
 >le of which is in their estimation sacred, to select por- 
 is, aud to explain the specific amount of reverence that 
 
 J^»-" 
 
B 
 
 
 Ik. 
 
 m 
 
 liii 
 
 iii 
 
 146 
 
 belongs to each. Tliey are as curious and minute in the 
 article of altars, windows, railings, folding stools, vest- 
 ments, and fonts,, as if they were able to lay claim to a new 
 revelation from Sinai, arwl as if they had a distinct com- 
 mission to procure a new assortmeiit of upholstery for a 
 new temple. Their doings appear to us to prove more 
 til an 16 commonly attributed to them. They seem to us 
 to sliow, thas the spirit of tlie age is more ii).tensely su- 
 per.-tidous and formal, thru is generally supposed. We 
 judge so OP. the following principle, that it is not an usual 
 thing for mtany men at one time to diverge very widely 
 from the course of opimon that marks- their period ; and 
 if l;us principle be true to nature, the Puseyites of our 
 day are to be regarded not as a peculiar sect, not aa a body 
 of men who differ very materially fromi their times, but as 
 {)ersons who owe their notoriety to the fact tliat they hold, 
 in a sense somewhat exaggeratedr tlie ideas that in a more 
 modified form are entertained by the great majority of 
 those who think at all in our eta. It is a dangerous, and 
 it is an ignoble heresy to hold,^*hat a building which man's 
 hands can erect, which is liable to all the casualties of the 
 weuther, which is of no certain form, which is ia no two 
 instances the same in shape, arrarigemcn*; or material. : 
 which tiie architect constructs at the instiga^on of his own 
 fancy — it is a heinous folly to maintain that this- anomalou.^ 
 thing is the same as that temple whose plan came down 
 from Heaven, whose distributions and utensils we?e fixed 
 with rigorous precision, and which was not many butonc-^ 
 He who holds the idea, seems to expose him?elf to tBc 
 edge of all that terrible invective which the prophet flings 
 at the man who cuts down a tree, and from one part of i' 
 constructs the idol that he worships, with another part ol 
 it warms himself or cooks his food. The two thoughts 
 3ebm to stand precisely upon the same leveK It appears 
 
 f 
 
 i'libui 
 til em 
 An i( 
 'jgioni 
 ;'Jea t| 
 iips. 
 ver. 
 
147 
 
 <iuitc marvellous at first bight, that an idea so plainly dc- 
 iiouneed, and one tliat looks too ridiculous to be enter- 
 tained at any period, should be held and gloried in by many 
 of the best informed of an age so advanced as the pre- 
 sent. We are led by it to the conclusion that the moral 
 and the intellectual are very closely connected ; that a 
 man's religious sentiments have a very immediate influ- 
 ence upon his understanding ; and that if his heart be not 
 right with God, a mind naturally sfrong or acute will not 
 protect him from forming opinions that a pious man of 
 much inferior intelligence would perceive to be pernicious, 
 impure, and absurd. It cannot be doubted that the adora- 
 tion of places is a doctrine that must huve a strong effect 
 in debasing the intellect, and corrupting the heart. It is 
 one of those thoughts that places religon within the reach 
 of fallen human nature, and that enables any man to seem 
 pious, who is willing to take the little trouble necessary to 
 comply with an external. Furnished with this, and a few 
 other ceremonial notions, the unconverted minister can 
 set forth upon his iniquitous career, and can succeed in 
 imbuing thousands with his opinions, whereby he renders 
 them more the children of hell than they vyere at first. — 
 An idea such as this, encourages multitudes to profess re- 
 ligion, who without it would not feel that they had any 
 })lea that justified them in taking God's name upon their 
 lips. Thus it tends to make the hypocrite, or self-decei- 
 ver, a common character. It is admitted by those who 
 look into the springs of action, that a. Jiction, whether ia 
 theology or in any other science, is of bad influence upon 
 the moral sentiments and the thinking powers. It accus- 
 toms a man to play tricks with his reason. It habituates 
 him to receive as true, what has no foundation, in fact ; 
 jit puts him in the circumstances that lead him to confound 
 the distinctions between right and wrong ; it induces him 
 
148 
 
 w\ 
 
 to form more categories than really exist in nature — jm) 
 that he comes to believe in things that arp positively true, 
 in others that are positively ialsc, and in others that it is 
 fair to make true or false, according to the mood in which 
 you are, and the relation in which you stand to tlie subject. 
 A mind that has acquired the habit of doing such work. 
 must soon lose all fineness of perception. It has been 
 supposed that the fictions which abound in the science ol 
 law, have had a considerable share in producing the laxity 
 of principle which is so often supposed to denote the mem- 
 bers of that profession. And the view is true to nature : 
 for those who are regnlarly trained to call crooked straight 
 in one instance, will very readily acquire the habit of ex- 
 tending the principle, and of making it one of their regu- 
 lar courses of action. On these grounds, the doctrine (I 
 holy places, if a sophism, and a stupendous one, must liavt 
 a bad influence, must habituate the mind to falsity, iiiu.'^' 
 render it a frequent occurrence that men, in the article of 
 religion, will have little regard to the diflerencc between 
 the real and its opposite. This mode of feeling, by [\v 
 admission of observers, is very common. Carli/lcjUn^ 
 others, who undertake to note the aspects of our times, re- 
 present it as an all-pervading feature. They state it to be 
 so seneral as ♦o banish from the face of the earth the ne*- 
 ble, the god-like, the mode of character that believes tlic 
 truth, that adheres to it, that is willing to do battle and to 
 suffer for it. Has the dogma of sacred buildings no part 
 in bringing about this prevalent tendency to falsehood ?- 
 Can men pollute their minds with a notion so miseraby 
 weak, so heinously erroneous, without acquiring qualitk- 
 that will show themselves in other directions ? Can they 
 commit such an outrage upon sense, as to predicate thing' 
 of inert inatter, which can only exist in connection \viiii 
 spirit, and not evince that the lie which they have takr" | 
 
 I '♦li,! 
 
149 
 
 n-dture— H) 
 itivcly true, 
 ers tUat it is 
 ,od iu which 
 3 the subject. 
 y such work, 
 'it has been 
 .he science ul 
 ling the Uixity 
 note the mem- 
 uc to uatuve : 
 ouked fttraiglv. 
 be habit of ex- 
 e of their re^^n- 
 the doctrine • 
 J ouo, must hav* 
 to falsity, nui^' 
 in the article ot 
 ferencc between 
 feeling, by 0." 
 Carhjlc, J^n; 
 of our times, ro 
 ley state it to b' 
 [he earth the n*^ 
 Lhat believes llie 
 do battle and to . 
 Luildings no pan \ 
 to falsehood !- 
 Aon so miseriil)^^ 1 
 .quiving qualint' 
 iions] Cantlu'v 
 , predicate tlunp 
 connection nv>''' 
 they have tako'^ 
 
 1. 
 
 \ 
 
 into their system 1ms becciie an essential part of it ? Can 
 a n»an be reasonable or moral in other parts of his con- 
 duct, who in questions relating to his eternal welfare, 
 shows hin:self capable of such gross falsehood? Believing 
 that a great delusion exists in regard to this subject, and 
 thinking that the consequences that accrue from it, tend 
 to help the cause of spiritual tyranny, of hypocrisy, of ig- 
 norance, we propose to bring it up to the test of Scripture, 
 and in so dealing with it, wc shall enquire, JF^irsf^ whattho 
 temple meant in the old economy, — Sccojid, what the New 
 Testament gives us cause to suppose is its antitype, or 
 (Inctr'me, ' 
 
 First. It would be wrong to approach the subject with- 
 out making the avowal, that it is one of which we know 
 little. The temple is a great magazine of figures, of 
 which only a very few are in any degree understood. The 
 (general design — the ixrand features of the buildincr are so 
 far apprehended, that probably most Theologians would 
 allow in a somewhat loose manner, that they have a rel.a- 
 tion to the structure of the Church of God ; but anything 
 more precise than this, is not in the possession of the bi- 
 blical student. Those who are even moderately acquain- 
 ted with Scripture are well aware, that the list of appa- 
 ratus that enters into the fitting up of the tabernacle or 
 Ihc temple, is voluminous and minute in a degree that 
 "perplexes and fatigues the ordinary reader. In each in- 
 Itance many chapters are occupied with the recital of the 
 particular objects tliat composed the sacred furniture. So 
 long is the catalogue, and so mimite arc the directions in 
 Comparison with the seeming importance of the subject, 
 that scepticism has aimed many of its blows at this point. 
 
 inbelief has considered that it could scarcely have a 
 kelier charge against the bible, than it found in this cir- 
 lumstance. It has given expression to its feeling in such 
 
 '»i^W 
 
Ill 
 
 150 
 
 remarks as the following. Is it agreeable to any sane 
 views that we might form of the dignity of a divine reve- 
 lation, that so very large a space should be dedicated to 
 mere upholstery ? We might suppose it conformable to 
 the superstition of heathens, who set great value upon 
 things that strike the senses and excite the fancy that one 
 of their rubrics should dwell very minutely upon furni- 
 ture. Where there is bigotry and ignorance, it is to bo 
 expected that there should be man chambers of imager}, 
 and a large display of tangible or pictorial religion. But 
 does it at al' agree with the character of the Infinite God 
 tliat in the v > ume which he communicates to men, ana 
 which he affirms to be profitable for doctrine, for reproot, 
 for correction, and for instruction in righteousness ; »vhok 
 sections should be devoted to discussions relati'\. to cur- 
 tains, veils, borders, candlesticks, knives, spoons, am. 
 such mean matters? We advert to these remarks of tlu 
 sceptical school, because they furnish one of the stronge.'i 
 arguments that we know of in corroboration of the state 
 nient which we made, that the subject of the temple i 
 yet in advance of our knowledge. Had the Church beei 
 able to step forward in any very decided manner, ami lu 
 append an explanation to each of the articles, scepticism 
 might have found fault with some of the glosses, migli' 
 have represented them as far fetched, but could scarcfi, 
 jiave ventured to regard the whole subject as so very!'' 
 <licrous. But perceiving that this great chapter ofil' 
 bible lay undeveloped, that this long catalogue of objeci 
 was permitted to remain in a primary state, and was a? 
 plied to no spiritual purpose, unbelief in a very plausii' 
 siyle took the subject in the raw state, and made it anJ^^ 
 gument against the whole of Scripture. It will contiin^ 
 to afford a shelter to the enemies of the truth so lollg3^' 
 lies in the unimproved condition. Until the friends otf' 
 
Idl 
 
 to any sane 
 divine r^ve- 
 
 dedicated to 
 >uformable to 
 t value upon 
 fancy that one 
 ly upon iurni- 
 ce, it is to be- 
 ers of imager}, 
 
 religion. Bui 
 tie Infinite God 
 es to men, ana 
 ine, for reprool. 
 eousness ; >vhok 
 J relati'^ to <^"^; 
 es, spoons, ami 
 se remarks of tlu 
 e of the stronger 
 ,tion of the siaie- 
 
 of the temple >'^ 
 
 the Church beei. I 
 
 .d manner, aiiJi^^ 
 rticles, scepticisttf 
 Le glosses, ii^ig'5 
 [but could scarce!; 
 pject as so very 1^ 
 [eat chapter of th' 
 Catalogue of ob)eC' 
 state, and wasa>. 
 
 ill a very \^^^ 
 and made it an ^ 
 
 le It will coini«' 
 ,e truth so long a; 
 
 itil the friend^'*' 
 
 iigion can go in and give a reason at least for Oio prin- 
 cipal articks in the list, they must not be astonished that 
 their opponents should persist in treating the subject ns 
 one that ministers to ridicule, and that is worthy of beini^ 
 assailed. Restricting ourselves to points that are cither 
 orenerally admitted, or that would not be very tenaciously 
 withstood, the edifice, whether we take it as the taber- 
 nacle or the temple, in its smaller or in its larger version, 
 belongs to the catalogue of figurative objects. That it is 
 a figure, all Theologians admit ; and any controversy that 
 might arise would turn upon the dimensions and exact 
 import of the figure. Surveying it more closely, the next 
 remark that would carry with it the consent of most scho- 
 lars, is to the effect, that the design of the symbol is tore- 
 present in a house, the economy of the kingdom of heaven, 
 the circumstances that enter into the plan of redemption; 
 Coming one step nearer to the subject, it might further ])c 
 observed — and the statement would probably meet with 
 the concurrence of the majority of critics — that the two 
 fiy^a/'^wcM^s of the building has each its specific meaning, 
 that together they possibly exhibit things in heaven and 
 •on earth. Drawing yet closer to the topic, an explanation 
 ^mightbe given of each of the prominent objects, in either 
 ^ection, that might wear an appearance of likelihood t(^ 
 >^tnost professors of religion. It might be said, that as none 
 ^f the objects can be supposed to be without their philo- 
 '#ophy, so it is in the direct track of science to seek to as- 
 ifertain what that may be. As to the inner apartment, its 
 liirniture consists of few objects. The Mercy Seat, which 
 slad nothing within it but the two tables of stone that the 
 fjLord delivered to Moses, would, whh the consent of most 
 tiliterpreters, be held up as representing the person of 
 iijl^hrist, the embodinient of the entire Law of God. Some 
 .,^\Pf\cu\ty would arise as to the exact meaning of the myth 
 
 i 
 
1 'i'* 
 
 of tlie Cherubims, witli their wings extended over tiic 
 mercy seat. Some, founding on the passage, ** whicli 
 things the angels desire to look into," or on the other, 
 wliich says of the law that it was " ministered by angels 
 in the hand of a mediator," incline to the notion that tiie 
 picture denotes the co-operation of the anj/els with the son 
 of God. Others founding on the name of the apartment, 
 which may be made to express the holy place of the holies, 
 building also on the circumstance that there are three fi- 
 gures in the myth, annexing this to the other fact that it i.> 
 a common occurrence for scripture to set forth the sym- 
 pathy that prevails among the members of the Godhead, 
 are of opinion that there is no more likely explanation of 
 the symbol than is contained in this thought. Both opi- 
 nions agree as to the central object. In either explanation 
 Messiah is represented by it. According ;o one view, tlie 
 inner temple relates by a picture how God and angels con- 
 cur in seeking the restoration of man. According to the 
 other, ic is the three divine persons that are depicted a:^ 
 combining their strength for this object. Passing to tlie 
 outer apartment, we fmd that it contained such objects a> | 
 the candle-stick, and the table, and the shew-bread, tlit J 
 brazen sea, and the altar of burnt offerings. We arc no: 
 able to assign meanings to these of an absolute nature ;- 
 our knowledge goes no farther than to empower us to sav 
 that each of these represents some great fact in the person 
 of Christ, or in the structure of his body the church. - 
 The veil that separates the outer from the inner tempi*' 
 we are able to say, has reference to the dimness that waf. 
 over the minds of men in regard to things divine, until i 
 was dissipated by the death of Christ. When we advance 
 up to that immense list of other articles, that occupy' 
 many chapters of Exodus and Leviticus, those things ili^' 
 Bezaleel and Ahobiab were commissioned to construct t^'^ 
 
 M 
 
153 
 
 jd over the 
 ge, '<• which 
 ,n tbc other, 
 ed by angels 
 tiouthat tlui 
 ; with the sou 
 [le apartment, 
 jofthehoUes, 
 
 re are three 11- , 
 r fact that it i^ |^ 
 ibrth the sym- ' 
 • the Godhead, 
 explanation ot 
 Tht. Both opi- 
 lier explanation 
 ^o one view, the f 
 and angels con- -^ 
 Lccording to tk 
 are depicted a: 
 Passing to the 
 , such objects a< ^ 
 shew-bread, tk k 
 gs. Wearcm^ 
 ^solute nature ;- 
 kpower us to sa; 
 iact in the person 
 ,dy the churcli.- 
 the inner temple 
 dimness that y^^- 
 jgs divine, until' 
 [when we advance 
 ;s, that occupy = 
 ,, those things tl'^ 
 ,ed to construct Irf :| 
 
 tiie tabernacle, we are compelled to make the general re- 
 ply that they have a meaning, but that men have made no di- 
 rect and serious attempt to discover what it may be. The 
 same remark or something analogous may be made, in res- 
 pect of that whole chapter that treats of the offerings that 
 were to be presented on different occasions. Who is 
 tliere as yet that has shown the exact thoujxht contained in 
 each ? It may be said in a loose vague manner, that they 
 point to those sentiments and actions of believers, which 
 in the New Testament are described as spiritual sacrifices, 
 acceptable to God through Jesus Christ ; but this is very 
 general, and any tiling more specific is not yet attained to. 
 With reference to the character of the priesthood, and the 
 various rites incumbent upon them, we are not in posses- 
 sion of information much more distinct. The facts, we 
 can say, have some to relation the graces that should enter 
 into the nature of true believers ; but the exact nature of 
 these qualities is a point that has not yet been subjected to 
 scrutiny. Circumstances that have not as yet received 
 any attention, so far as we are aware, are such as the fol- 
 lowing : what is the exact meaning of the difference be- 
 tween the moveable tabernable, and the ^i:er/ temple ; what 
 are the counterpart thoughts in the economy of the New 
 Testament; what is the meaning of the vicissitudes which 
 the tabernacle underwent, from its first erection down to 
 the time when it was replaced by the temple ; what are the 
 corresponding facts in the secolid covenant ; these points 
 !*have not even been canvassed. In reffard to the fact that 
 ^' David was permitted only to arrange the preliminaries that 
 preceded the erection of the temple, but because of the 
 ^circumstance that he had shed blood, was denied the pri- 
 vilege of building the house, it has been ingeniously re- 
 •marked, that we have in this circumstance the spiritual 
 ^doctrine that it was the office of Messiah to do the work 
 
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 of a victim, to pour forth his blood a ransom for sin, and 
 that it fell to the part of the spirit to take up the task 
 where Messiah left it, and to build up the church. On 
 this view, David represents the Son in the matter, and So- 
 lomon the Spirit. A remark that would draw with it the 
 approbation of all theologians is, that the scene so fully 
 detailed in which Solomon dedicates the temple, and ex- 
 presses exceeding joy at the completion of the work, irs 
 proof sufficient that the transaction is one of primary mo- 
 ment. That could have been no ordinary structure which 
 was reared on a plan transmitted from lieaven, which so 
 ^cod a man was desirous to build, but w:is not permitted ; 
 which so wise a king was appointed to erect, which cost 
 him so great an outlay of expense and labour, the accom- 
 plishment of which he solemnized with such devotion an<l 
 grandeur. To say of it that it represents Christ and his 
 church, is to afford a worthy solution to all these high mat- 
 ters. To say any thing short of this, is seemingly to sur- 
 round us with mysteries. A remark, that so far as we are 
 aware, has not been made before, but which when made 
 will probably appear reasonable to some, is founded on the 
 co-operation between Solomon and his ally, Hiram King 
 of Tyre. It was by the joint efforts of the two that the 
 house was built. But this was not the method on wliich 
 the second temple was reared. It was erected by Jews 
 alone. No lieathen was suffered to interfere with the 
 work. In the first instance, the greater part of the labour 
 was preformed by Gentiles ; in the second, it was execu- 
 ted solely by the house of Israel. We consider that the 
 combination between Solomon and Hiram is a picture in 
 which we see displayed the mixture between religion and 
 the world that hitherto has prevailed in the church. In 
 the transaction that takes place under Nehemiah we be. 
 lieve that we see exhibited that better line of conduct thai 
 
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 \ for sin, and 
 ; iq> the task 
 church. On 
 atter, and So- 
 aw with it the 
 scene so fully 
 mple, and ey- 
 f the work, is 
 ,f primary mo- 
 tructure which 
 aven, which so 
 not permitted ; 
 ect, which cost 
 our, the accom- 
 ch devotion ami 
 ; Christ and hi* 
 I these high mat- 
 eemingly to sur- 
 so far as we are 
 
 hich when made 
 s founded on the 
 illy, Hiiam King 
 the two that the 
 method on which 
 erected by Je^v^ 
 iterfere with tlie 
 part of the labour 
 
 ,nd, it was execu- 
 consider that the 
 im is a picture ii' 
 ween religion and 
 1 the church. 1" 
 Nehemiah we !)«• 
 ne of conduct that 
 
 
 shall be pursued when the elect shall have been delivered 
 out of Babylon ; or in other words, out of that state of 
 confusion, darkness and bondage in which the churches 
 now are. The events that befal the temple from the time 
 that Solomon dedicates it, down to the era when Nebu- 
 rhadiiezar dismantles it, and conveys its treasures to Ba- 
 l)ylon, have not been brought over into the new dispensa- 
 lioii. Many things are related concerning it, (me King 
 repairs its breaches, another restores its ordinances, otliers 
 appropriate its vessels to secular purposes. These facts 
 have been allowed to stand as we find them ; the doctrine 
 that arises out of them has not yet been sought for or 
 found. When a long list of kings has borne sway in Ju- 
 dah, the house is at length laid waste, the people are led 
 captive, and are shut up within the empire of Babylon 
 during seventy years. A change comes over the land of 
 ilieir oppressors, the captives benefit by it and obtain 
 their release; a portion of them return to their native 
 <'ountry, where they build a second temj)le, under circum- 
 stances different from those in which the first was reared. 
 These facts too have been allowed to stand in their mere 
 historical version, and the attempt has not been made in 
 ilie way of erecting a comparison between them and the 
 statements of the Apocalypse, to discover their antitypes. 
 The chief reflection thrust upon us by a review of the 
 lacts of the Old Testament connected with the temple, is, 
 how very little is known upon the subject. The quantity 
 of type is enormous, the amount of it that has been ron- 
 furted is very minute. The next reflection to which the 
 topic conducts, is, that in the degree in which we have any 
 <oherent ideas about the temple, we must be satisfied that 
 It is an affair pf first-rate moment. It is one of the sub- 
 lects whereon Moses converses with the Most High, dur- 
 ing his seclusion of forty days on the top of Sinai! Its 
 
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 form, materials and utensils, are rcciied with strange mi- 
 nuteness. In the shape of ti..-. '^abernacle, it occupies the 
 post of honor, tlie centre of t'.e camp. It is surrounded 
 by officials, who preside over its splendid services. As it 
 occupied the middle of the camp, so it was the pivot on 
 which the fate of the nation revolved. It bore a conspi- 
 cuous part when Jordan was crossed, when cities were 
 taken. When the people had grievously sinned against 
 the Lord, they are punished by the ark being carried 
 away by the Philistines, and detained for a number of 
 years. To show that it was a terrible trophy, and ono 
 that was too nmch for the heathen, that people are struck 
 with a disease while it is kejU in their borders. The rc' 
 markable rejoicings of David, when he brings the ark from 
 Kirjath-Jearim to Zion, denote how very important it was 
 esteemed. The fate that befel Uzzah, when being no 
 priest he put forth his hand and took hold of it, shows 
 how much of divine holiness was represented . by the sym- 
 bol. The great prominence awarded to the transactions 
 of Solomon in the matter of building the temple ; the ho- 
 nourable mention that is made of those of his successors 
 who shewed an interest in the welfare of the house ; the 
 opprobious manner in which those are spoken of who neg- 
 lected it, or violated its sanctity ; the devout, earnest and 
 frequent references that are made to it in ihe Psalms ; the 
 instruction given the Jews when at a distance, or in cap- 
 tivity, to pray with their eyes toward this house ; the great 
 importance assigned to the fact that the house was laid 
 waste by the King of Babylon ; the excessive joy that the 
 returned captives felt and expressed when they were per- 
 mitted to renew the edifice ; this line of events running 
 through so long a period, embracing so many leading cir- 
 cumstances, occupying so many pages of the volume that 
 contains the whole will and counsel of God ; forming so 
 
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 iniple ; the ho- 
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 the house ; t^ic 
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 tie Psahns ; the 
 [ice, or in cap- 
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 house was lai^ 
 five joy that the 
 they were per- 
 events running 
 ^any leading cir- 
 the volume thai 
 od; formings^ 
 
 large a portion of the history of that nation, all whose for- 
 tunes were symbols; this proves that the building round 
 which all this revolved, must have been a great central fact. 
 Svcond. We now come to ask the question, does the 
 Now Tesianient furnish any information on this subject, ^ 
 (Iocs it say any thing express as t© the design of this house ? 
 In rL'i)ly, wc assign the following passage — " Then an- 
 " swcred the Jews and said unto him, what sign shewest 
 *' thou uiito us, seeing that thou doest these things ? Jesus 
 " answered and said unto them, Destroy this temple, and 
 *• in three days I will raise it up. Then said the Jews, 
 *' Forty and six years was this temple in building, and 
 " wilt thou rear it up in three days? But lie spake of the 
 •' temple of his body. When, therefore, he was risen 
 *' from the dead, his disciples remembered that he had 
 *' said this unto them : and they believed the Scripture, 
 " and the word which Jesus had said." — Jolm II. IS — 23. 
 Rut if this passage informs us that the temple was a figure* 
 of the body of Christ, in such a sense aa that whilst he 
 seemed to refer to the one, he was really speaking of the 
 other ; there are scriptures that explain what is implied 
 in the expression, the body of Christ. " For as we have 
 " many members in one body, and all members have not 
 I *' the same office. So we, being many, are one body in 
 I " Christ, and every one members one of another." — Rom. 
 |Xir. 4,5. Again, ** For as the body is one, and hath 
 :|" many members, and all the members of that one body, 
 W being many, are one body ; so also is Christ. For by 
 •' one spirit are we all baptized into one body, whether 
 *' we be Jews or Gentiles, whether we be bond or free. 
 *' Now ye are the body of Christ and members in parti- 
 ^^' cular."— I Cor. XII. 12, 13, 27. Again, »' Know ye 
 ,^' not that your bodies are the members of Christ." — 
 J Cor. VI. 15. Again, " And hath put all things under 
 
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 ' hia feet, ami gave him to be tlio head over all things lev 
 the Cimrch, which is his body, the fulnes? of him that 
 ♦' filieth all in all."— Eph. 1. 2^i, 20. Again, " And he 
 ** gave some, Apostles ; and some, Prophets ; and some, 
 " Evangelists ; and some Pastors and Teachers ; for tijr 
 perfecting of the saints', for the work of the ministry, for 
 the edifying of the body of Christ."— Eph. IV. 11, VI 
 Again, " For the husband is the head of the wife, even 
 ** as Christ is the head of the Church; and he is the 
 Saviour of the body. For we are members of his body, 
 of his flesh, and of his bones.'* — Eph. V. 23, *3i). Again 
 Who now rejoice in my sufferings for you, and fill iij' 
 ' that which is behind of the afflictions of Christ in ni\ 
 flesh for his body's sake, which is the Church." — Col 
 I. 24. With reference also to the term temple and hou<i\ 
 the following scriptures exi>oundthis doctrine, " Know V' 
 " not that ye are the temple of God, and that the spirit oi 
 *' God dwelleth in you ? If any man defile the tenjplc o! 
 " God, him shall God destroy ; for the temple of God i* 
 " holy, which temple ye are." — I Cor. III. 17, 18. Again, 
 " What, know ye not that your body is the temple of tin 
 Holy Ghost which is in you, which ye have of God, am! 
 ye are not your own ?" Again, '* And what agrceinen: 
 hath the temple of God with idols 1 for ye are the tern- 
 " pie of the living God ; as God hath said, I will duei 
 "^ in them, and walk in them, and I will be their God, am: 
 ^' they shall be my people." — II Cor. VL 10. Again 
 '* And are built upon the foundation of the Apostles aiR 
 '' prophets, Jesus Christ himself being the chief corner- 
 " stone ; in whom all the building fitly framed togethe' 
 '* groweth into an holy temple in the Lord ; in whom)- 
 " also are builded together for an habitation of God thro 
 "the spirit."— Ephes. II. 20— end. Again, "But ifi 
 tarry long, that thou mightest know how thou ouglite-" 
 
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 all things to 
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 ,hers ; for t\ie 
 en\imsiry,f"^ 
 ►h. IV. U li- 
 the wife, eveu 
 and he i3 the 
 crs of his body, 
 
 you, and ftU uv 
 3f Christ in "iy 
 
 Church."-C^> 
 «emj>/e and home 
 trine, '' Know y 
 
 that tlic spirit 01 
 ■ftle the temple 0! 
 
 temple of God i^ 
 II. 17, IB. Ag^'" 
 
 the temple of tl>^ 
 
 ■ have of God, am. 
 
 ,d what agreemer/. 
 ror ye are the leni; 
 said, 1 ^vlU d^vel■ 
 Ibe their God, anc 
 
 , VI. 16. Ag^^" 
 
 >f the Apostles aiv 
 .g the chief cornel- 
 Oy framed togetbe: 
 
 Lord ; iu whoi" ; 
 ntationofGodth 
 
 how thou ougli«- 
 
 " to behave thyself in the house of God, which i^ tlio- 
 ** church of the living God, tlie pillar and ground of the 
 " truth."— I Tim. 111. 15. Agaiu, " But Christ as a son 
 •» over his own house, whose house arc wc," &,c. — Hcb, 
 HI. 0. Again, " Ye also as lively stones, are built up a 
 " spiritual housCr an holy priesthood^ to offer up spiritual 
 •* sacrifices acceptable to God by Jesus Christ*" — ^I Peter 
 11.5. 
 
 These passages appear to leave 110 doubt upon the sub- 
 ject. It stands on this footing. The Old Testanieni 
 makes much mention of an edifice which was holy, and 
 refers to it from the beginning down to the end of the his- 
 tory of the Jewish nation. But the New Testament is not 
 sUont on tlie matter ; it explains the ty|K;, so that we have 
 the natural image with its spiritual counterpart. That 
 which is a ImilrHng^ in the one book, becomes a lioctrinc 
 u\ the other. That which was physical or seiwsual in tlu* 
 one economy is transmuted into that which is immaterial 
 and moral in the other. And this harmonizes with the 
 method in which the types have invariably been rendered 
 ^by those of evangelical sentiments. The result attained 
 ilo by attending to the explanation that holy writ supplies, 
 :*(is that the anti-type of the temple is the church of the li- 
 tilling God, that elect body which owes its existence to the 
 'predestination of the fatlier, the death of the son, and the 
 iidwelling of the holy ghost. If any thing more is com- 
 elKMided in tl»e image, it is this, that Christ is associated 
 jth this society ; that if its name be a house, he is the 
 corner stone ; that if it be a body, he is the head. But 
 lihis is a diguihed view. It returns a worthy reply to all 
 "Hie bright landscapes of the Old Testament. It causes 
 #e two dispensations to agree. It considers the one to 
 Express the thought by vivid pictures, the other to give it 
 th in high doctrine. The man who holds this opinion 
 
160 
 
 is enabled to say^ that he understands and sympathises in 
 all the movement that takes place round the temple, be- 
 cause it represents in paniomine the fates of the true 
 church. So, then, we are shut up to the conclusion, thai 
 men have been in lamentable error these many hundred 
 years, when they made a building in the new economy, 
 the anti-type to all that is related of of the temple in the 
 old. How impotent a conclusion to a brilliant succession 
 of events ! How strange an infraction of the ordinary 
 rules of interpretation, to make the object to be of tfie 
 same texture in each economy ! What is most remarkable 
 is not that men should have, in a rude period, embraced 
 such an idea, but that in spite of so many vicissitudes in 
 things, they should persist in adhering to it. That in 
 those times when ceremony was so much to men, a fine 
 edifice should satisfy all their scruples, and complete all 
 their wishes, is not the most wonderful feature of the case, 
 but that in those modern days, when the inclination is so 
 great to reason and examine, there should be any to clinff 
 to the old fallacy, is the most curious part of the question. 
 So long as the present idea endures, paganism, under the 
 guise of Christianity, will have one secure retreat, and the 
 ffcnius loci will be as much worshipped as at the time when 
 his name and existence were avowed. Spiritual lyranny 
 will continue to prevail, in virtue cf the fact that a sacred 
 ])!ace is admitted, But if that is allowed, one man is 
 t hereby enabled to take cognizance of the religion of his 
 neighbour, and to pronounce against him if he fails at the 
 normal seasons to bring himself under the influence of the 
 sacred spo*. So long as the notion obtains, opportunity 
 will be afforded to estimate piety by geographical rules. 
 One man will be considered as fulfilling his duty, because 
 at a given moment he is to be found at a particular ren- 
 dezvous, another will be regarded as filing in his, be- 
 
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 mpatbises in 
 ; temple, be- 
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 iclusion, that 
 lany hundred 
 lew economy, 
 temple in the 
 int succession 
 "the ordinary 
 t to be of the, 
 ost remarkable 
 riod, embraced 
 vicissitudes in 
 o it. That in 
 to men, a fine 
 nd complete all | 
 tureofthecase, 
 |inclination is so 
 be any to cling 
 of the question, 
 [nism, under the 
 retreat, and the 
 A the time when 
 ipiritual tyranny 
 [act that a sacred 
 ed, one man is 
 ^e religion of his 
 if he fwls at the 
 influence of the 
 jAins, opportunity 
 Lgraphical rules. 
 jhis duty, because 
 a particular ren- 
 railing in his, be- 
 
 fause he does not make his appearance at the muster call. 
 A holy place gives being to a people whose piety is as real 
 as that of the stone and lime which they afllect to revere. 
 Tlie one circumstance cannot exist without j^rivinrr rise to 
 the other. Let every other erroneous opinion disappear, 
 tiicro is enonjrii to produce false religion, if the doctrine 
 of holy places is suffered to survive. Both scripture ami 
 experience seem to assert that snperstition can ensconce 
 Itself as securely behind one rite, as behind many. More- 
 over, a sacred building imparts holiness to its curuton^. — 
 If the edijice is viewed by us as the temple, the rn.'in 
 who conducts its services becomes of necessity a Levitc, 
 or rather the high-priest. Is it of evil consequence that 
 there should be on the earth a patent arsenal to manufac- 
 ture mock religion to any assignable extent ; is it a thiair 
 lo be deprecated that there should be a system in full op« - 
 ration, the essential tendency of which is to cause minis- 
 ters and people to be contented with mere formal, hypci- 
 thetical, or official piety ? If we answer that it is, wc 
 thereby enter a protest against the existence of sacred 
 places. When the opinion begins to pass away, a doctrine 
 of importance will rise into notice. The history of the 
 -temple will be Cirefully studied, as emblematic of the ca 
 leer of the spiritual church. In this light, the vicisssitudos 
 that befal it will come uj) to a height of consequence to 
 wiiii h they never before rose. Thus an immense mass <>f 
 type will be reclaimed, and portions of scripture that at 
 present serve no other purpose than to startle the tame do- 
 ▼otee, or to encourage the wily sceptic, will be shewn to 
 carry witlnn them a deep and valuable meaning. Men 
 ami ministers perceiving that tkey cannot procure the aro- 
 Bia of holiness from any spot or edifice, will find theiik- 
 ftlves summoned by one argument more, to seek for it in 
 ^e right quarter. With sacred places will disappear much 
 
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 of that power, by which one man without i^odliiiess onii 
 ioiitrivR to place fetters upon the conscience of his neigli- 
 hour. Mankind apprehending the fact, that aphiceunder 
 lli(? first covenant was vested with sacrednes>^, in order td 
 t' ;ich U.5 amon'r other tliintrs the determinate character of 
 the iTospel church, will resist the ignorant phni that would 
 retain the type, and miss tlie doctrine, will contend for 
 thorough freedom at tiiis point, will scrutinize the systcii; 
 tlt.it informs them of a gospel that is indipcudcnt of time 
 and place, will see farther into the j)rofound admonition o! 
 tlio IVevv Testament which enjoins upon us to worshij' 
 till' Futher in spirit and in truth. The house in wliicii 
 nk'ii assemble for religious ])iirposes, will be regarded a>'! 
 more lecture-room, and will be estimated like any otlur 
 li;i!l of science, according to the amount of real truth tli.r 
 i.-5 tnutrht in it. What is taken from the buildinij, will li 
 ud'icd to the hearers, and the iiain will be cfreat. Tli' 
 master of assemblies will be placed on the footing ol 
 teacher, instead of that of a leader of ceremonies, an 
 the alteration of opinion will create a demand for a vor 
 dilferent class from that which now prevails through a. 
 4'ountries. Ceasing to be parts of a pageant, tliere wili!^ 
 WW iinmediate necessity that divines should be men of i' 
 telligence, integrity, and knowledge. By these cliaiii^'^ 
 that would impart to the religious community an abseiif 
 of biijotrv, and a mode of thinkimx in which the elcniei;' 
 of reason, freedom, and happiness, would be more abu: 
 dant than at present, nmch would be done to remove ti» 
 objections of me!> of talent. Althougli the one great d: 
 ficnlty will always adiiere to the gospel that it is pure, a.' 
 requires purity of its votaries ; although this circunistan 
 down to the end of time will continue to repel many, " 
 most afllicting that men, by seeking out many invcntK': 
 should embarrass the subject still more, and should l> 
 
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 done to reu.ovc < 
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 ;„U this circm»*<'» 
 ; to repel many. '; 
 out many inven> . 
 ,more,und.U"«W'- 
 
 iiish ii plea to the discerning to ullcdge nut merely thai the 
 bible ^ives lorth a code of nioruKs \vho<c holiness is detec- 
 table to fallen humanity, but seems to enjoin rites and 
 practices that are (piite at variance with the most tempei - 
 atL' notions of roasun and connnon sense. 
 
 CIIAPTKll VI. 
 
 '• But VI •^'■' (^ cho^m i^ciirration, a roiiaJ PriiUhoo!!, an 
 '' Jwlij nation, a p'ru[i<(rj>(nple : that yc should ihtw furth 
 '• the i)rifi>i> iif him 'it hnth callrd you out of darknt'S 
 •' iiitii his 7)i(trril{ot':> i'i[hf.'' — I Pr/r. II 9. 
 
 Some writer (fives it. rs a reason wjiy men snould to 
 more fi.vonrabiy dealt with than \vomen, in disquisitioiri 
 upon human character, that men have been permitted 
 to :/ivo tlieir opinion on ibe subject without nmch contra- 
 ^Iclioiion. They ha\e held the pen for the most part, and 
 lilt' que>tion has assumed the shape tliat was agreeable to 
 lihcir wi^hes. The remark is applicable to many topics 
 Connected with tlieolorry. In this department, thorouLfh 
 frt't'dom of discus-sion has not yet fully obtained, and the 
 *pL'n who have established the prin''.iples by which we are 
 ^^||b be fTuided, have generally been those who have had {•. 
 ^il^rect interest in giving a particular bias to the subject. 
 ^ij$ all who are able to think and write, luid made theolo<:v 
 i^e tield of their speculati<ms, it is absolutely certain that 
 we question «t the priesthood would have been handled 
 •Ml a very different manner. Even then, our views in re- ' 
 "jpird to it might not have been more correct than thev aro 
 it present, but they would not have been so exclusive and 
 •ilrmal. They might have diverged as much as they d-« 
 
 -^ 
 
m 
 
 
 1&4 
 
 now from the straight line of inspired truth, but it wouhi 
 not have been in the direction in which they err at pre- 
 sent. From the time that cliristianity was recognized by 
 civil power, down to the era of the reforjnation, the wri- 
 ters on theological subjects were almost invariably church- 
 men. Their's was the only class that was held to be enti- 
 tled to leisure and learning. As a natural consecjuenu'. 
 they defmed the constitution of their own order, and tlicv 
 did so to those who had neither the inclination nor the abi- 
 lity to dispute their positions. Is it wonderful that vvlien 
 a little inquiry came to be directed to tlic subject, it should 
 be found, that divines had spared no efforts to exalt llie 
 privileges of their class in regard to tilings terrene? TIipt 
 had been erecting principles in the presence of those who 
 did not understand them ; they had been issuing bulletin 
 to those who could not read. It is agreeable to hurna!) 
 nature that they should have stated the question their im 
 way. It would have continued the same to this hour, liac 
 not a schism arisen in the body. The principle of com- 
 petition springing up in the ecclessiastical order, put us in 
 possession of the moderate amount of liberty that we rm* 
 enjoy. Before this, Christendom had been compelled t 
 receive its notions as to discipline and doctrine, from ' 
 court from which there was no appeal. Since this, iii'^ 
 have frequently enjoyed the comfort of knowing that if tlx 
 decisions of one .section were too abitrary, they had iti£ 
 their power to run for shelter, to the opposite creed. VVha: 
 the formation of regular parties did for liberty in politiC' 
 aflairs, the division of opinion effected for freedoiii '• 
 things pertaining to religion. The absolute amount ol; 
 berty procured in this manner has never yet been gre^ 
 but it is considerable compared with what was possess 
 by mankind, when they had no resource but to accept the 
 theology at the hands of a body wholly irresponsible lo^^ 
 
 
 f) 
 
 (> 
 
 
 ij 
 
 ) 
 
 l() 
 
 /( 
 
 for 
 
 ulii 
 
 the 
 
 njisi 
 
 the 
 
 into 
 
 ^*ar/i, 
 
 ^lave 
 
 iiud I 
 
 <'('caii 
 
 <irder 
 
165 
 
 at it woul(^ I 
 err at pre- 
 
 on, tlic wri- 
 ably church- 
 (1 to be culi- 
 !onsc(iUcnM'. 
 ler, and t\.< 7 
 ,„ nor the a\)i- ^ 
 riul that whfu 
 ,jcct, it should 
 rts to exalt the 
 tevvcne? Tb? 
 •c of thoi^e vsio 
 ssuing bullclim 
 cubic to \mim 
 cstion t\ieiT ou 
 Lo this hour, 111''' 
 
 rinciplc of coin- 
 order, put us ir^ 
 
 jrty that we u'^* 
 >en compelled ^ 
 }octrinc, from ' 
 Since thi=^, ""'^ 
 .owing thatin^ 
 ,vy, they had Ui; 
 
 3site creed. >^''"^ 
 
 jiberty in P'^'^'' 
 [d for freedoiii ;• 
 >lute amount ot : 
 -er yet been gres 
 rhat was i)0=^e^ 
 , but to accept ^i'^ 
 Irresponsible to i^ 
 
 fUlier tribunal. As far as we can judge from the records 
 of the past, it was at an early period of the history of the 
 {.'liurch, that the doctrine of a divinely instituted class of 
 f(Mchers was received and acted on. It is always ditlicult 
 10 determine to a shade the precise date of such events. 
 It is j)rohabIy to state the uiatter with sufticient exactness 
 for practical purposes, to say, that the Judaical tendency 
 which led men in such points as the Ten Connnan<lnienls, 
 tlie House of Ciod, Baptism, and the Lord's Supper, to 
 mistake the type for the doctrine, in<luced theni to carry 
 the I^eviticai Priesthood without translation from the Old 
 into the New Testament. They were in possession of 
 carnal ordinances : it became necessary that they should 
 have formal priests to uianage them. They had h(dy days. 
 and place's, and buildings, and rites, and vestments ; it 
 became almost a necessary result that they should have an 
 order of i.umi of corresj)onding character. When they 
 had gone so far ,jto Judaism in one direction, it becanu- 
 the mort^ natural that they should pursue the same route 
 in other things. VV'ithout pretending to exact precision 
 in regard to dates, our view of church history is, that this 
 phenomenon showed itself soon. It was late enough in 
 appearing to make it plain that it was not the idea of the 
 Apostles, or their immediate successors; for in them the 
 «Van[relical prevailed to the exclusion of the formal. It 
 Vtis iorli/ enough in coming in to make it obvious, that 
 t|e sentiments of the love of power an<l place which had 
 ftlr a while been 
 
 feelings, look the tirst 
 
 irust aside by the influence of higher 
 
 opportunity to rush in, and lost no 
 
 ttaae to bring men again under a sway similar to that in 
 Waich Jesus found them, when he reproved the Pharisees 
 
 fer binding on their shoulders burde 
 
 US grievous to be 
 
 heme. When the inunediatc pcrsmial influence of Christ 
 mM ins Apostles began to die away; when the new reli- 
 
.: s, 
 
 1m 
 
 
 if 
 
 1()G 
 
 giop. liud bniTun to assume a dofiiiitc form, niul yd had 
 parted with the ardour of its fir:5t h)vc, at this point of his- 
 tory did the notion of an ecclesiastical framework, re»ru- 
 larly articulated on principles much more Levitical than 
 Christian, jrradually develop itself. We sc(^ the idea in 
 ("nil operation when C'onstantine gives to the Church ;■, 
 systematic polity, placiuc: it under tlie jurisdiction of Mf- 
 rropolitans, Exarchs, Archbish.ops, Bishops, and several 
 inferior gradations. The structure grew and expanded 
 '.vith the limits of Christendom. It built itself up with 
 materials which it took fr<ini both dispensations. Froiutii' 
 Old 'J'estament it derived its scheme of the order, deoo- 
 rations, vestments and ceremonies, which it considered 
 should appertain to the priesthood. From the New To- 
 t'lnient it borrowed those descriptions that Christ and tl 
 Apostles give of the power that should dwell in the trii- 
 Church. Along with these principles many of tlie ide.i< 
 and practices peculiar to Paganism, were brought intolii^ 
 framework. The result was the dogma soon introdiicei! 
 carctully inculcated, tenaciously adhered to, and still '■' 
 operation, that an absolute formula of ecclesiastical :■ 
 vtrnment was a part of the plan of the gospel, and tb 
 the functionaries who administered this were holy pff' 
 sotiages hf/riir/it ofojfirc We have no wish \o oversiat' 
 and we believe that we are within bounds when we ■'^a' 
 
 ) 
 
 lj 
 
 ihat this opinion prevailed and ruled almost unqucstioiit^ 
 from the fourth to the sixteenth centurv. In all that k- 
 period, we are not aware of any attempt of import;!!'* 
 tliat was made, to place ecclesiastical power upon i' 
 other footing. The Church had ttro dogmas, wliicli 
 ixive forth on all occasions, that Christ was the Kinir. •■ 
 that he had entrusted authority upon the earth to M' 
 
 ters. as his otiice-bearers. It was not always 
 
 that ill 
 
 !ir 
 
 f 
 r 
 
 tc 
 
 w 
 
 ir 
 
 He 
 
 eh 
 
 Ihr 
 
 vie 
 
 caj 
 
 varl 
 
 Co\| 
 
 bajj 
 defi 
 nail 
 
 ohn 
 veil 
 and 
 wit J 
 mcii 
 
 but 
 
 iwo positions occupied the order in which we have pi 
 
107 
 
 and y('i ^^•^'^ 
 s point of \\\^' 
 unvorUi ^«i-'"' 
 
 SCO l^H- vtlcu in 
 the Cluircl* ;> 
 sdiclion ol' M'" 
 ps, an<l several 
 , aua cxvaudo.! .) 
 t itself vip Nvitl'. 
 ,t,\ous. Fromtli-- 
 t\»e oi-acr, aecu- 
 ai \t cons'iderei! 
 
 rat Ciirist and tl 
 dweW in the U"' 
 uiany of the ule'>- 
 re brongUt uiloiH' 
 a soon introduce.-. 
 red to, and sull n 
 ,f ecclesiastical r 
 L gospel, aiuUb^' 
 Lis were holy P^' 
 ^o Nvisli to over^^uv 
 punds xvhen Nve ^^! 
 rahnost nnquesl»o»^ 
 rv lnalltluitlo«- 
 k^mpt of nuport^^; 
 
 \ro doffwas- «i" 
 St wa. tl'e K.n?. 
 L the eartl. to M 
 
 I'lK'ni. As Wolsey was charfjed with usinir the style, " I 
 ;iijd iiiv Kiu'^/' we think it may he allcd^cd of the Church 
 ihrou;[Th the middle ai^es, that it was heyond measure mnre 
 nnxious to give prominence to the doirnia which .set furih 
 iis own })owers, than to the other which connncntid on 
 ilie authority o( its divine head. Without ()retendinir to 
 mark off the stages by which tlic idea grew uj), and with- 
 «uit aflectiuir to enter into anv minute detail of tlie differ- 
 • rit aspects which it assumed at diverse periods, it was a 
 tliuught that soon sprung up, and that did not soon expc- 
 rience any strong check ; and the idea prevailed in every 
 quarter, that there was in the Bible the model of an ex- 
 ternal Church, and that to form a part of its framework 
 was equivalent to belonging to tlie true body of Christ. — 
 If even now this opinion is all but universal, we cannot 
 wonder that in those times of ignorance and priestly cx- 
 clusiveness, there should have been none ahle to see 
 through it. In a period when the disciples of the Cross 
 vied with the partisans of the Crescent^ in cmployiuL!; the 
 carnal arm to disseminate opinion ; when a creed was in- 
 variably estimated hy the amount of sfjuare miles tliat ii 
 Covered ; when it was thought a holy object to induce pa- 
 gans, whether hy suasion or compulsion, to submit to 
 baptism by water ; when to partake of ceremonies was 
 deemed a necessary and infidlible introduction to an eter- 
 nal iid)critance ; in times when ideas such as these, and 
 hers much grosser, were the average sentiments of the 
 liiistian world, it was (piite in keeping to think that Re- 
 velation nmst insist upon a framework marked out by rites 
 and holy days, and that salvation could be found ordy 
 within its pale. In those times, this was a notion whicli 
 men not only held, but in which tliey gloried. In our 
 days, the usual thing is for men to entertain this opinion, 
 ^^ut to hold it as one which they are aware is liable to n- 
 
.!■ 
 
 «iicule anu consure, and whicli, therefore, they arc sel- 
 dom willing broadly to avow. In the good old time, men 
 in general thonght it a proof of orthodoxy and piety to 
 declare their belief in it witli all their might. It was not 
 expressed with faltering tones, but with a loud and cori- 
 tident voice; it did not skulk, as if in any degree it dread- 
 ed the light of day, but stalked forth haughtily, as if sure 
 that its reception must be cordial. Every one who knows 
 tl'f history of the middle ages, even very slightly, is aware 
 thtn ihv onfcderation which owned the Pope as its earth- 
 ly iioad, ] ich accorded to him the title of Ciod's vice- 
 gerent, which awarded to him the privilege of infallibility, 
 and which even yielded to him the name of our God the 
 I'upo, was a community which all men admitted to be oi 
 divine appointment, and to be possessed of divine power>. 
 Perhaps at no moment of this long period, did men aito- 
 gptlier forget that the moral, the spiritual, should coe.\i^I 
 along with the official ; on the other hand, at no moiiicui 
 did this idea go for much, or evince itself in any very prac- 
 tical form. It was well that there should be virtue; n 
 was indispensible that there should be decency ; it wa> 
 well that priests should be spiritual, it was incumbent thr 
 they should lead pageaunts ; it was good that they did nu; 
 connnit crimes ; it was of peremptory necessity that the 
 should not be guilty of informalities. There were twoo: 
 three centuries during the course of the dark ages, ir 
 which there was scarcely any light to be seen through tin- 
 dense mist of rites. The thinff called the visible Cluirc! 
 acted as a complete obstruction, and very few saw throng!' 
 or over it. Passive obedience to the edicts of the Churd 
 submission to the Sacraments, attendance at festival.-, ^^ 
 nations to the Clergy ; this, without faith, without know- 
 ledge, without virtue, composed the religion of men. '• 
 svas not often that they had leisure to care even for t'" 
 
 hcl 
 eld 
 viil 
 
 all 
 
 fly 
 
 i rati 
 
 *be 
 
} 
 
 they arc sel- 
 old time, men 
 f and piety to 
 it. It was not 
 loud and con- 
 lecrrec itdreail- 
 htily, as if sure 
 one who knows 
 ightly, if* a^vIl^«■ 
 [)pe as its eurth- 
 I of Ciod's vico- 
 e of infallibility. 
 : of our God tli<: 
 tdinitted to be oi 
 of divine po\vcr> 
 ,d, did men alt(v 
 d should coexui 
 d, at no momeii! 
 • in any very prac- 
 mid be virtue ; r 
 ; decency ; it ^va- 
 as incumbent lln 
 
 that they did iu'> 
 necessity that the; 
 There were two c 
 Ithe dark ages, ir 
 
 seen through till' 
 [the visible Cluirci 
 ry few saw throu?'' 
 icts of the Churct 
 ,ice at festival, ^^ 
 Jith, without kno^^ 
 leligion of men. 
 
 
 care even 
 
 for tl"' 
 
 109 
 
 much, owing to the constant wars that kept society in 
 porpetual ferment ; hut when they had time to do their 
 best, this was the full extent. When a Thomas a Kempis. 
 or any other man of similar character made his appeariancc, 
 and drew the attention of a few to things of vital conse- 
 (picnce, his advent was considered as a matter quite out 
 t>r the ordinary train, and therefore as a thinf( that ctmid 
 not well excite too much wonder. Pomps, draperies, vi- 
 pils, pilgrimages, filled the attention .so comi)letely, thai 
 when a great and devout man entered on the scene, and 
 sought to lead the mind to (juestions relating to sound 
 doctrine, he nmst have been regarded as • pplving an ar- 
 ticle of Inmry, rather than of necessity. 1 nmst havfr 
 been felt thai this was too dainty fare foi conunon men, 
 and for every day. We caimot tell exactly with what fiH'l- 
 ings the mass of the Jewish nation rei^arded the persons 
 of the Levites, but they nmst have be ii deeply supersti- 
 tious indeed, if they much exceeded the stu])id reverence 
 with which the men of the middle aixcs looked to the dis- 
 pensers of ceremonies, that bore rule in the midst of them. 
 Few indeed were the minds that penetrated through the 
 nuirky earth-damp, and saw heaven beyond it. By far th<' 
 greater number were caught in this midway limbo, and 
 did not lay hold upon eternal life, because of this device 
 which falsely pretended to shew the way. Can the staunch- 
 e.<t admirer of the past pretend to say, that spiritual reli- 
 gion existed in any noticeable degree in those times ; can 
 he deny that the common occurrence was, that each mind 
 closed with a system, which, while it pretended to be di- 
 vine, had merely a show of godliness ; can he alledge that 
 *a holy man of distinct piety showed himself more frequent- 
 lly than a person of stupendous genius? And when the 
 ' rationale of the subject is inspected, can a different result 
 ^be expected ? A complicated structure presents itself to 
 
i )i 
 
 170 
 
 the view — it speaks in tho following laiiiruage : this ordtr 
 iil'men that preside at the altar are ail of them iioly ; these; 
 buildings in which wc meet, thej^e days which we observe, 
 these washings that we practice, tliese feasts that we hold, 
 are of the same (|uality. It is matter of world's experience, 
 ihat men will listen to this address, and will comply with 
 its purport. But it is also consonant with all that wo 
 know, that in doing this, they will loose the ability to do 
 any thing more. The average intellect of men is not re- 
 markable for its amplitude : tliree or four points, good (tr 
 bad, in 'J'heology, are always enough to occupy their at- 
 tention; and if these happen to be doctrines which are 
 not of God, it follows, as a necessary consequence, th-ii 
 in accepting them, the mind is debarred from having any 
 e-onnection with things divine. Without pronouncing an 
 opinion at this stage, in regard to tho.se ceremonial afl;iir«, 
 which are called ordinances, without saving whether tliuv 
 are from God or from men, this we do not hesitate to de- 
 «'lare, tliat when two or three of them are much insisted 
 on in any quarter, they always enlist the sympathies of al- 
 most all before whom they are displayed, and that a result 
 nearly invariable is, tliat real conversion does not tnkf 
 place. Without presuming at this point to define what i' 
 the deliverance of scri[)ture in regard to the position of (lit 
 Christian priesthood, but regarding the question simply 
 from the quarter of observuticm, it appears plain to us thai 
 if there are any possible conditions short of real holineN' 
 by which an order of men c.in be held as entitled to take 
 <lirection in the church, there is, in that fart, a certaic 
 provision to pollute things sacred, and to preclude the ma- 
 jority of men from attaining to pure and undeliled religion 
 It might be otherwise if godliness coincided with the na- 
 tural inclinations of mankind. In that case they wouK 
 leel themselves impelled by strong motives, to distingui-'^ 
 
 1; 
 
 I> 
 a 
 
 til 
 
 m 
 
 v| 
 ^j 
 
 lii 
 .tl 
 ,el| 
 
re : tins ordt-r 
 in holy ; these 
 .|i we observe, 
 s that we hoUl, 
 a's experience, 
 ill comply with 
 ith all tliat Nvo 
 he ability to do 
 r men i^^ »o^ ^^' 
 poiut.s jTooilor 
 occupy their m- 
 rines whicli arc 
 juseqiience, thnt 
 from having :>iiy 
 L pronouncing? an 
 lercmonial aftiiir?. 
 ^.injr Nvhether liiey 
 ot "hesitate to de- 
 ,re much insisted 
 e sympathies of al- 
 ], and that a result 
 ion does not take 
 ,t to define what i? 
 , the position of tk 
 
 le question simplj 
 ars plain to us thai 
 ,rt of real holine^^ 
 
 as entitled to lak^ 
 \tkat fart, a certain 
 to preclude the i»^' 
 
 undefiled religioi^ 
 fcided with the ua- 
 ,at case they ^^•o^: 
 .tives, to distingu'^^ 
 
 1 
 
 171 
 
 between the real and the spurious, lint because the re- 
 verse is true ; because the tendencies run counter to holi- 
 ness, any juggle that is tolerably well cojurived, leads the 
 mind captive, inclination helps out the illusion, and men 
 are deceived, not altogether because the bait was well de- 
 vised, but because there is that witliin them that prompt- 
 them to be easily taken. We do not, then, at this point, 
 directly canvass the statements of scripture in reference 
 I.) this subject, we survey it from the side of experience 
 ami conunon sense. These inform us, that whenever a 
 body of men has been constituted into an order to preside 
 in the church, more especially if they have been invested 
 with many and gorgeous forms and rites, the whole reli- 
 gion of the country ov age where this obtains, has been 
 ac(iuiescence in the ordinances issued by this class. Those 
 who have looked no further, have been the great mass of 
 the people ; those who have presumed to enquire and dis- 
 tinguish have been the one or two rare exceptions, the 
 anomalous personages, the strong minds, the single-heart- 
 ed lieroes who were resolved to come at trutl?, should ii 
 j-ost th(!m tiie lo.<s of ease, good name, prosperity, or even 
 lite. On all, save this little number, the stringent regu- 
 l;itit)ns of a hierarchy come down with an intluencc that 
 pr«)duc(^s superstitious dread, and unhesitating compli- 
 *ance. It is proverbial that this state of things subsisted 
 4ill the reformation. The amount of opposition at any 
 ^^eriod, was little more than that which the French wit of 
 ^le seventeenth century, rej)resented as existing to his go- 
 Hreriunent, when he described it as a despotism, rei>ulatc(l 
 bi/ pasffuinmks. 
 
 * It is of more immediate importance that we should ask 
 ^^ow has it been shice the reformation ; what have been 
 iihe ideas current in respect of the priesthood, and what 
 iefti'ct have they iiad in guiding men to true or to false 
 
172 
 
 f 
 
 r. 
 
 views? As a /▼cneral answer to these quefltioiif, wc re- 
 mark, tliat in these three ceiitures, the i<lea ol a fixed or- 
 der of cluirchnien has prevailtMl in all directions, has iii 
 the majority of instances conducted men to itself and no 
 farther, and that ihinors have been better than they wer<' 
 before, ciiieHy m virtue of the fact, that tliere lias been 
 brisk competition, collision of interests, contending elaiuiN 
 It would be too much to say, that the ideas as to tlie sii- 
 I)remacy of an order, liave been <|uito as mechanical and 
 servile as before. The circumstance that several sections 
 have been settin<T forth their separate pretensions to Ik; 
 this order, has given ilse to a small degree of freedom, 
 and has helped to excite a slight doubt whether Scripture 
 contemplates any delinite class, distinct and separal)lo 
 from what it calls the " great congregation," or body ul 
 the elect. We must then say that the tendency has hreii 
 from the worse to the better, and that a period is to be 
 considered worthy to be j)referred, in which the disposi- 
 tion to examine has begun to display itself, and in wliicli 
 a degree of religious liberty has been disengaged, by tlip 
 happy event that communities have been under the juris- 
 diction of several masters, and that these have not agreed 
 among themselves. We cannot fairly, however, represent 
 the improvement as greater than this. The great dogma 
 of a divinely commissioned order, distinct from the ge- 
 neral Church, has reigne<l throughout this period. Tlif 
 beast received a wound, but it has been healed. A second 
 beast has sprung up, which ** exerciseth all the power oi 
 " the first beast before him, and causeth the earth <inil 
 " them winch dwell therein to worship the first bea?i, 
 '* whose deadly wound was healed. And he doeth grea: 
 ** wonders, so that henifiketh fire come down from heaven 
 '' on the earth, in the sight of men. And deceiveth them 
 *' that dwell on the earth by the means of those miracle 
 
173 
 
 )t* a IU<hI or- 
 
 tions ^>a^ ^" 
 itsolf an^l "" 
 mn ibcy werr 
 KTC has been 
 >,i(liug claims. 
 ; as to the sii- 
 lecbaiiical aiul j 
 cvcral socfion^ 
 [^tensions to I"' 
 rce of treedoin. 
 mother Scrn^tuT.' 
 and se\)arii\)l»^ 
 ^n/' or body ol 
 ^deiicy has been 
 I period is to be 
 licli the dispell- 
 [if, and in nvWh1> 
 l^enga^ed, by il>e 
 11 under the jun^- 
 bave not agreed 
 Lvever, represent 
 iTbe great dognvi 
 inct from tho^^»- 
 this period, 'l'^'^ 
 bealcd. A second 
 b all the power oi 
 ■tb the earth anJ 
 L the first bea.<. 
 nd he doeth gr^»' 
 down from heave" 
 
 , nd deceiveth the^^ 
 L of those miracle' 
 
 '' wliicli he had power to do in tl)o .si;»ht of the bcasl, say- 
 '* ing to tboin ti'al dwell on the eartli, that they should 
 ** make n'» imare U) the bcasl which hud the wound by a 
 " -word and did live." 
 
 In ^pite of all the power, learninfr and cunning of the 
 rrch'siastical body, this dogma of a foriual prieMtli<><Ml 
 could nut have prevailed so widely had it not received lielp 
 lu olJHT dirt'Clions. Men would certainly have ri.s«;n up 
 .•igainM it, had they not considered that it was their best 
 jmllcv to let it pass. Of that class which alone could feel 
 unv eoneern in the ({uestion, the class that thinks a little, 
 by far the greater number have always believed that their 
 hest move was to let divines have it their own way. Tt> 
 .illow this, inferred nu^rely that they should ac(iuiesc(^ in a 
 liille ceremonial, that they sh«)uld consent to be silent on 
 c('rtain .subjects, that they should submit to pay a certain 
 per-centage in the shaj)e of black mail, and that they 
 sliould eiidurf! a litth; tampering with the sentiments of the 
 females of the household. Men perceived that this nnich 
 was all thiit could be demande'd of them; they saw that it 
 was received as genuine coin, that it was permitted to pass 
 for i)iety, and that those who exercised authority over 
 tlieni did not dare to ask for more. They may sometime* 
 have frit restive beneath the yoke; they may occasionally 
 have thought that the price exceeded the value received ; 
 but on th(! whole, they have suffered with patience. They 
 have felt tiiat it was cheaper to give this nmch than to be 
 tful religious. At the expence of a little reserve, a nio- 
 derai sum of money, a willingness to hand over a part 
 of the l.uuily to that ecclesiastical domination which is re- 
 gwded by it as a positive luxury, a man purchased a con- 
 ■derable amount of peace of mind. If disposed to be su- 
 4P«rstitious, he cheated himself by this means into the idea 
 ll^at he was really pious; if inclined to be esprit forty he 
 
■<4ti*. 
 
 
 174 
 
 procured the privilei,'0 of li.iving his thoutrlus to hiinseli" 
 It was unpleasfiiit to bear ; but it was th»; least of twu 
 evils. This is the side from whicli the idea has received 
 its priucipal succour, Learniug and ekxjueuce iniirht have 
 enabled it to stand for a little while; but it has endured 
 so long, and has ruled so widely, because it commended 
 itself to some of the worst and most conunon elementri o! 
 jlepraved human nature. As I trust to the doctor for rm- 
 tliciue, and to the lawyer for advice, so I rely u))L>n niv v 
 cleroryman for my religion; such was the sentiment iliVi 
 <.)liver (loldsmith expressed ; such was the opinion th;i! 
 Samuel Johnson undertook to reprove, and which blaniin; 
 in another, he practically verified in his own [)erson. It gi.c 
 utterance to the sentiment of nirfnkind. It is annoyin; 
 ih'.'V admit, to be under the sway of a hierarchy, it :■ 
 troul)l(isomc to bo compelltMl to i>erform so many evoji. 
 tions at the word of command, it is j)r()Voking to feel tiiei' 
 fmgers in the purse and their dictation in the family ; k 
 tliis screens us from our own conscience, it shelters n- 
 from the censure of the world, and if it be true that f; 
 reiiirion demands a surrender of the whole heart, it 
 cheaj)er to compound in this way than to satisfy thee; 
 tire claim, This being the state of the case, the evil ca; 
 not be remedied by any method shorter than that wIik 
 would remove irri'lt\Qun. The most convincing atgumc: 
 mit'ht be advanced, and cnouuli miofht be said to sati.v 
 all the world, that the churcli'vs are in error in their pt- 
 sent notions of the priesthood, this would not alter i' 
 state of things, except in as far as it made converts tore. 
 religion. There is liberty in the gospel no doubt, bu: 
 can be come at only by following the method prescrii«' 
 It would avail little to make it plain that the ideas m 
 Ontertained in tliis subject minister to slavery, uiilc."*^^" 
 could ut the same time impart to men a taste for realtf 
 
 hi 
 
 tit 
 U 
 
 in 
 
17;-] 
 
 lulus to bii'i^elf 
 Ibp. Ie-.v6l of INVO 
 ilea luis receive.! 
 leucc miglu h;iv<> 
 jt it hiis etidur.-.i 
 
 innion elemeiilri o! 
 live doctor for ni>- 
 K) 1 rely vi))i.n nr. ^ 
 ibe scnt'nnont ihai 
 s the t)i>'ni»oii thr 
 
 j\vn\»erson. It gi-^' 
 J It IS iinnoyin: 
 • u \ilernrchy, it • 
 orin s.) uMiU) evoi-. 
 
 ovokingtof^'^^^^'"'' 
 ;i iu the family ', l^'- 
 icnce, It shelters n- 
 fit be true that r--^ 
 ^ whole heart, it ' 
 ,,u to satisfy the e:' 
 ue case, the evil cr, 
 Iner than that nvI^^ 
 
 onvincmi! atirumf^-; 
 |.rht he said to sati^ 
 In error m their p'^ 
 |, would not alter V 
 
 made converts tore. 
 
 ,,spel no douht, bat 
 
 he method prescribe 
 
 In that the ideas ni- 
 
 to slavery, unlcs^o^ 
 
 n a ta.te for realty 
 
 dom. It would be of most triflinf^ consequence to show 
 that our prei^ent views enable one man to exert tyranny 
 over his neii^rhbour, unless one could also lead men to be- 
 lieve that liberty of spirit is a blessing of great price. If 
 men are to continue unregenerate, and btVinjr so are to 
 nrroan beneath the burden of tlieir lusts, it does not much 
 -ji'juitV whether th(Mr task-master wenrs scarlet or black , 
 whether he carries a musket or a pr.iyer boc»k. No sin- 
 cere lulieser woulil care much to set men free from the 
 (htirma tliat irives to a formal order the right to bear rule 
 ui the i-lmreh, unless he could liU.'rate them from the bad 
 passions that reryter the dominion of such an order not 
 (»nly endurabl(\ but positively pleasant, it is not that wt 
 (h'-if to see nuMi in possession of a freedom which they 
 (•v)uld not ;>dorn and could not enjoy, that we seek to ex- 
 pose the fail-<"y that is contained in the present system — it 
 is th;it in >howiiii^ up the error, we m;iy remove an impe- 
 diment to eiKiuiry, and may force '.licm from sujxM-Jicial to 
 thorou<_rli \ieus. It is scarcely to be desirt.'d that a man 
 'fihould e-cape from the thraldom of a mechanical priest- 
 hood, unh.'ss he could also deliver himself from the doini- 
 *)nioii of lusts that render a police force of this kiml almost 
 a ueces-ary evil. And therefore wc* would care little t<> 
 lay to any confirmed man of the world, shake oiT your fet- 
 ors, because slavery is ;; necessity of his nature, and to 
 free liiin from one despot, is merely to give him the trou- 
 *%le of seeking out another. But we think it a point of 
 itenrh moment, that when a rnan is forming his opinions, 
 Re >hould have no excuse for adopting those that are false 
 and pernicious. At this stage, it is of prime consequence 
 dial there should be no hindrance in his path. It is be- 
 cause we consider that it exerts a most pestilent influence 
 in this direction, that we think it important to lay bare the 
 '%phi<ni. It is because we look upon the dogrna as one of 
 
IM 
 
 ■\l 
 
 !» = ■» 
 
 :iiU. 
 
 176 
 
 four or five points that lead nearly the whole world 
 astray, that induce all except the smallest possible nvno- 
 rity, to take up with a style of religion which is no, of 
 heavenly origin, that we regard it a momentous matter to 
 ♦'xhibit in what our present ideas are wrong, what are the 
 effects to which they conduct, and what are those others 
 which are agreeable to the Bible, and wholesome for 
 mankind. 
 
 The iiilluence which the reformation exerted ui \h\} 
 case, was not to ex[dode the old opinion but to parcel ii 
 out. By being thus subdivided, the doctrine of course los: 
 much of its speciousness, but with thia exception it ex- 
 perienced no material change. Since the reformation 
 the churches have believed just as much as before in a 
 fixed polity, and a formal order of clergy ; the only dif- 
 ference hi that they have not agreed as to the details ci 
 I he (juestion. The subject by being split, has ceased t(' 
 be quite as respectable as before. When we follow ik 
 course of events since the reformation, we perceive tii* 
 unity of the visible church gradually disappearing. niK 
 many sections occurring within its compass. Each, how- 
 ever, has taken with it the opinion of the parent in thi! 
 Fnatter. Episcopacy departing the least from the form' 
 and doctrines oi' its ancestor, has in this point, adiicrfi: 
 the closest to the ancient view. That Church, in eac: 
 period of its lii-^-^tory, has always made far more of tli;* 
 idea which insists upon a fixed external order, than' 
 those vital and holy characteristics which the bible ('• 
 scribes as the apanage of the real priesthood. Popen ;: 
 jK3lf has scarcely laid more stress on the dogma, for i^'' 
 simple reason, that its descendant has insisted as inu- 
 uponit as in the nature of things was practicable. H*^" 
 at most times in the history of this Church, t le dema^ 
 has been loud and atringeiit for regularity f»f outwi' 
 
 buf 
 th< 
 
 th( 
 lWi< 
 Aft I 
 
 ten<i 
 a «( 
 
 ?}, 
 of tj 
 
 com! 
 
 to dj 
 brae J 
 the 
 pracjl 
 
•i 
 
 whole wor^*i 
 poasible wno- 
 ^hich is no. of 
 ntous matter to 
 g, wbat are U»c ' 
 are t\H>sc otlicrs 
 
 wholesome for 
 
 exerted ui tb»>' ^ 
 » l,ut to V^Tcel u 
 ine of course losi 
 exception it ox- 
 the reformation 
 ich as before m ^ 
 rjry ; the oulv «1>1- 
 vsto the details »'i 
 plit, has ceased tr 
 hieu we follow iK^ 
 J,, we perceive iti' 
 1 disappearing, a"*^ 
 Lpass. Kach,Uo«- 
 ,f the parent m thi' 
 ast from the lon^* 
 his point, aclheio 
 ^at Church, in ear 
 .ie far more ot i^' 
 lernal order, tHau| 
 which the bible c. 
 .esthood. Popery;; 
 , the dogma, tor '' 
 .as insisted as ^^^ 
 practicable. ^^' 
 Church, t^e ae..- 
 
 .gularity •'f «^^^^' 
 
 177 
 
 •nape, whilst the internal mechanism has been left to shift 
 for itself. The stipulation has been, let u? have functioii- 
 .irios scluioled aftrr a L;ivoii • utino, iot apart accordijiglo 
 a (Intcriiiinate rorinuia. If in takinir up tlicse grand ef- 
 s»ufials, they fail i!i with piety on the way, that is as may 
 he. l>ut tin.' lormer thin»rs can on no aceo'.nit, bo dispensed 
 wiiii. Tlu' ( laiiii has been complied with ; tlierc has, in- 
 variably been riijid t»nler ; there has fre(|neritly been un- 
 rtunriniii criKhtion ; an<l tiiere lii's occasionally been truO 
 r» liirion. Times have uccurrcfl to interrupt this tame coi;' 
 f<»riiiity. and riierj have appeared witl-in the precincts of the 
 Mpi.-copal (JImrch, who by their wrifinors and life have ex- 
 p:"^('(l It-- hol!()un«'ss ; l)ut the average «tatc of thinixs has 
 been <:.onlr;nriient with tiie frame work- Vy hile such sen- 
 timents hivt* been common and sometimes general, among 
 till ordinary clergy of that arch, they have almost uni- 
 formly been ontertained by it.-; prelates. Spiritual opinions 
 havt. sometimes distinguished the minor ecclesiasticics : 
 but It has been expected of those who wore the mitre tliat 
 th( V shoidd be martinets and devoted to tho vh ill. Tjm^-, 
 the leatnros that <listingnis)i tnat chnrcli, coi.si«lcred as a 
 whoio, have l)cen regard to learning and strict order. — 
 Aftt T these points, it has corttained piety ; but this not be- 
 cause It laboured for it, but because (Jod is good. To at- 
 tiict during certain terms at prescribed places, to acquire 
 a««0!isi(ieral)le knowledge of Greek and mathematics, and 
 a#miidarly minute accpiaintance with dogmatical theolo- 
 g^>uch are the qualifications that liave been demanded 
 of th<' candidates for holy orders. Any man who coaid 
 comply wiih this nuich, and v. ho in addition was wiliing 
 todepoiu that he was moved by the Holy Ghost to ern- 
 bftce this calling, was held to uo duly accomplished for 
 Urn work. VV.) do not merely alledge that this was the 
 I»iptical result, we atlirm that this was the theory also ; 
 
 U^jt:- 
 
1 
 
 .tt'^^j^' 
 
 178 
 
 
 s 
 
 
 tha^ nothing more was aimed at or intended, iiiat the Si- 
 meons and others who insisted upon vita! r.iety, have never 
 been a numerous class, liave never been influential, and 
 li;ive as far as was practicable, been discountenanced by 
 the heads of the church. Thus, in that community which 
 lias always been the most numerous and respectable of the 
 Protestant bodies ; in that section which has invariably 
 contained the most learning, refinement, gentlemanly feci- 
 in^ft and unfeigned piety, the lean kine have eaten up the 
 lat kine, the low idea has swallowed up the high thouiriit, 
 Hie priest of the letter has displaced the priest of the spi- 
 rit. At no moment since it became a church, have opi- 
 nions different from these which we have described, pre- 
 vailed in any considerable degree. To what epoch can 
 we point, and say of it, there were many men at that timf 
 who saw through the trappings, and who laid down the 
 principle with precision that human rules can do no iiiorr 
 tlian impart an outward regularity to churches, but tha: 
 they must derive all their real virtue from regeneration hi- 
 ftun and carriv-^d on by the spirit ? Where have k'fi 
 }ho;se. who, i i connection with this denomination, hau 
 iVaiikly put the whole question into the crucible, and \w 
 analysed it without scruple ? To what works emanatm; 
 from this sect, can we point, and say of them that the 
 take the whole matter to pieces; that they distinctly sIk' 
 what is human and what is divine; that whilst thryp^' 
 luip5 evince an excusable partiality for particular torni' 
 rliey at the same time discard the notion that any sue 
 things are or can be of heavenly origin ? On the oift 
 liand, how much is there to the contrary ; what iiuinea-* 
 r blc disquisitions on a formal apostolic succession ; «''' 
 learning, subtlety, and influence employed to exalt as^f 
 dor; what uncountable dissertations on the celestial *^ 
 scent of Episcopal polity ; what loud denunciatiuiii ■ 
 
 Pi 
 
 ix}i 
 
179 
 
 
 a, ...alibc Si- 
 ety,iiave never 
 
 iiittuential, and 
 ountcnanced by | 
 
 >mnmnity wbkl. ^ 
 expectable «»f t\u- 
 h has invariably 
 gentlemanly VecL 
 l.ave eaten up Uh 
 ilie high thouiila. 
 « priest of t\ie spi- 
 . clmrch, have ovi- 
 ive described, l>i^- 
 ro what epoch can 
 ,. men at that im 
 ^ \vho laid doNvn tb. 
 ,les can do no luo. 
 , churches, but t^' 
 m rcgenerution b<- 
 Where have bo« 
 denomination, ^^'^ 
 ,e crucible, and ba^' 
 l,,t works emanati^ 
 Lay of them that the 
 
 t they distinctly ^w; 
 
 ' that whilst they r 
 for particular io^^ 
 notion that any st^- 
 
 •„;n 9 On the oUK 
 
 -V. >^^- -r: 
 
 .oV.c succession, 
 Unloved to esalt » 
 £ on the cOcual 
 t^ud denunca""'" 
 
 those who should dare to ntaiiitairi tliut anolhcr constilu- 
 uu!i is compatible witli tlie christian religion. Has not 
 !»oni<i of the deepest learning and highest talent been de- 
 voted to sucii purposes ; have not the positions of influencw 
 been occupied by the men who have felt the most keenly 
 on such topics, and is not this a proof that the quesliou 
 winch has rcijard to the outward appearance of the pric:it- 
 huo<i, has complete ascendancy over that which treat* of 
 tiieir spiritual and essential character l 
 
 Many suppose that things have been better, in those 
 Pr(»testant sects, where Episcopacy with its much splen- 
 dour and its many ceremonies, is not acknowledged. AVu 
 consider this o|)inion to be more than doubtful. Men do 
 not seem to be aware that it is possible to lavish as much 
 idolatry upon a naked as upon a gorgeous formulary. The 
 woman who has but one child, is found to bestow us much 
 alVection uj)on it, as the mother of twelve children con- 
 fers upon iier numerous olfspring ; the sectarian who haa 
 few rites is seen to be quite as much a bigot as he who 
 has many. Tlie^e denominations have certainly been leas 
 poliahed, learned and opulent than Episcopacy ; but i* 
 does not follow from this that they have been more pious. 
 Wherever plebeianism is supposed to be inscperable from 
 godliness, wherever indigence is regarded a.-, the necessary 
 associate of holiness, there it wdl b^ maintained tliat these 
 •ects iiavc had religion all to themselves. IJut when we 
 deliberately look at the very root of the matter, when we 
 rftduce the(piestion to its absolute essentials, when we lay 
 down the position and stick to it, that the converted man 
 and he only has true religion, when we estimate a church 
 by the detinite principle, how many such has it within its 
 
 pale, we will probably arrive at a differert conclusion. 
 
 W.^ strongly suspect that the high superiority that these 
 
 ^ sects are supposed to possess over episcopacy, ha» 
 
 m 
 
 u:^'„.^^W.-.k! 
 
/3t-' 
 
 1.^0 
 
 tcen founded on things advontiiioiis r? 
 
 ih 
 
 
 ll{ 
 
 .*.,!: 
 
 ather than on tbmjs 
 liial. We are inclintMl to tliink that tlicir partisans have 
 odmircd the lc:ider.s beeau.se they were rude and harhh, 
 because tliey protested perpetually air.iinst popery in all 
 its lurni?!, because tlie scaiTolding was not ornate, because 
 ilie creed read well, because the tc achers could seldom 
 he mistaken for ircntlemen, even when they pretended to 
 gentility, and because vultrurity could more comtbrtably 
 rub shoulders witli persons who had little that wa^ dig- 
 niiicd ill miiid and manners. If it could be fully provt d 
 that the doctrine of regeneration has been exemplified in 
 ."nv hiiih de^rree in thos(^ denominations which we term 
 dissenters, wc would be inclined to lielieve, in virtue of 
 th.it circumstance, that the article of the true priestliocnl 
 was better understood by .them than by the l''j»iscopal 
 tJhurch. But we could not allow thi.s much to them, sim- 
 ply because tliey liave iv.et in mean buildings, with few 
 f'.»rins, and uuder instructors j)oorly educated, or badly 
 i'ad. Hence we do not consider tliat the ariiumeiit.^ 
 usually employed to prove that these sects have been more 
 pious, roul less priest-ridden than others, have elTecLcd 
 their object. They prove, perhaps, that there was little 
 lo idolize, but they do not convince us but that tiie most 
 was made of that little. We judge that in those diii'erciit 
 bodies where a Presbyterian form of Church ffovcrnmeni 
 ins been recognised, the worship of the letter has bei n 
 arried as far as iti any other of the reformed chuiche>: 
 <iiid the principle on which \vc base this opinion is tin?. 
 that we do not believe that there has been more true pie ly 
 here than in the more opulent and aristocratic corpora- 
 tion. If in these Churches, formed upon the republican 
 nfiodel, the teacliers and functionaries have, as a cla??. 
 been ignorant of regeneration, if those of them who art 
 experimentally acquainted with it, have always been a 
 
 3. 
 
 I 
 
 i 
 $ 
 
181 
 
 ™ 
 
 J^ 
 
 , on Onnjs 
 isans hiivc 
 and hiirhh. 
 ^)cry in all 
 ic, because 
 uia sclilom 
 rctcnilcd lo 
 cointbrfably 
 
 fuUy provtd 
 
 ,vcU we icriu 
 , ill viruie "^ 
 v)o priejitlioiHl 
 ibe l':i)iscop;il 
 
 Mrrs, Willi iVw 
 [uoa, or budly 
 he uvgvuacnt.-* 
 iavc bcvn niuru 
 biiYC otTectcd f 
 here vvati liul*^ 
 that the mo.-i 
 ibobc diliorcui 
 ch goYcrnnieiii 
 ettcr bus bei n 
 iiicd cbuicbt'>- 
 ,pinion id tin?. 
 "|inoiC true pi^'i)' 
 ^craiic corpova- 
 tlie vepubll(^^l^ 
 vc, as a cla?^- 
 r them who ar^' 
 always been » 
 
 most iniiiuto fraction, if godliness Ins generally and al- 
 most avowedly been associated with secondary topirs, if 
 the iiicliuiitiou ainonjr tliein to hold to a visible Church of 
 fixed architecture, has been tyrannous and general ; nn 
 these preifjiics alono wo jnaiutain, that the doctrine of tbo 
 spiritual priesthood cnnn«)t have been aj»pr<'ci;.ted witbiu 
 llieir ])^de. If it lnul been understood, tlio aspect of mat- 
 ters would jjave been (lilh'rent. It would ha\e led nun 
 to perceive tliat the Bible s(Ms forth under llu; i'ujnrr of 
 the Levitical body, the idea (d* a set «»f worshippers, who 
 are as jx'culiar in the rprditics of their nruid and heart, : ■< 
 their types were in thin:^s external. "NVith an opinion s* 
 prcLrnant with instruction dwelling in the midst of ihet:), 
 they couM not hiive tolenited those mcchanicrl notions. 
 and those niinisl(;rs of the letter, under whoso intluence 
 ihev h;ive tamely existed. Since the rcformalitn, '.i\n\ in 
 Protc^taut countries, the ascendancy of the ch^fi^y has 
 seldom been so complct;^ as before that epoch ; but thi--< 
 has been owin:T rath'-r to tlic fict of chishini; pretensions, 
 tlian to tilt! want of pretensions. Dissent, begun by Lu- 
 ther, has subdivided its( If into many sections, but in \vliat- 
 <'\(T points these have differed, they have concurred in 
 upholding the «loginas of a framev/ork divinely enjoined, 
 and a clergy Imlding a coniinission from heaven to ad- 
 minister rites, and teach rt iigion. It is probable that a: 
 most times ther; have been nn n of a discernin(r niind, 
 who have had penetration enough to see through the illu- 
 sion. Hilt in general these have considered that it was 
 their interest to let things lake their course, aiul ha\e 
 thonght tiKit it would argue little wisdom in them to e.icd- 
 dle with a sopijism to which men seemed attached. I'lum 
 this, and from other reasons, the opinion has been jo llttk- 
 impugned, and .so little canvassed, that if at this moineni 
 the (jue^^tion were proposed to the whole Protc::t i it Church. 
 
182 
 
 !<) 
 
 if 
 
 lilt 
 
 t'i, r 
 
 who arc the persons that in the new economy correfsponJ 
 with the Levites of the Ohl Testament, the general an- 
 swer tliat each sect would receive would be, they are tliose 
 who minister in the midst of uh. Those who jrave the 
 reply would show themselves all unconscious of the broad- 
 er and truer meaning of the symbol; and what is more 
 than this, it would not at all hinder them from making 
 this answer, that out of their ministers there might be al- 
 most none who could be suspected to be possessed of real 
 piety. Apart from deep theological considerations, one 
 feels astonished that mere observation has not led men to 
 believe that there must be something radically wrong in 
 thiM quarter. The use of the eyes alone, might appear al- 
 most sull'icient to conduct them to such ideas as the fol- 
 lowing : here are a hundred different sects much oppose<l 
 to each other, and the tendency is for them to go on in- 
 creasing ; here are a number of ecclesiastics in each of 
 these communities at variance even with those within their 
 own pale ; what harmony is there in the .shape and exte- 
 rior of all this ; what resemblance is there between this 
 thoroughly heterogeneous mass, and the homogeneous 
 thought of the priests in the temple ; are they all Levites. 
 or are there .some among them who have no claims to that 
 name ; on what principle are we to attempt to distinguish 
 nuiong them ; which one of the divisions can shew, in :i 
 manner to satisfy any but its own partisans, that God i-^ 
 more with it than with any of the other battalions ? Claiiii> 
 so very numerous, and so very contradictory, might h;iv( 
 tended to persuade men that the general notion here was 
 unsound ; might have led them to believe that the unity 
 for which the bible contends, must be in something cIsp 
 than in the style and shape ; might have put them on tlif 
 w;iy to discover the true thought. 
 
 .\nother circumstance that reveals how far the church- 
 
 i» 
 
 1 
 
183 
 
 orrespond 
 eneral an- 
 j are Oiose 
 o crave the 
 : the broail- 
 lat is more 
 
 night be h1- 
 jssedof rea\ 
 rations, one, 
 led men to 
 Uy wrong in 
 rht appear al- 
 ls as the fol- 
 nuch oppostMl 
 , to go on in- 
 cs in each of 
 ;o within their 
 
 lapc and e\te- 
 bctween this 
 houiogeneou* 
 ley all Uvites, 
 claims to thai 
 to distiniruisli 
 can shew, in •' 
 |ns, that God i- 
 [dions? Claiin> 
 V, nVight havr 
 ,",iion here wa^ 
 that the umtv 
 somcthinn eb'^ 
 ,ut them on tlu' 
 
 Ifar the church- 
 
 I 
 
 cs must have gone into formal ideas on this subject, i?, 
 the mode of conduct pursued by ministers and leadini; 
 men in sects, even when the question is flatly presented i<; 
 thei« notice. Agreement with the creed, and confurniiiy 
 with the rules, is unhesitatingly accepted as e<iuivalciit to 
 godliness. A few will venture to maintain something dil- 
 ferent in theory, but it amounts to nothing in practice. — 
 The pulpit is open to each minister within the pale of the 
 sector party, even where there is every reason to believe 
 that there is nothing more than wooden conformity in his 
 favour ; but it is not open to the best men of the adjacent 
 sect, whose difference is so minute, that even metaphysics 
 can scarcely give it a name. The communion table re- 
 ceives all who afford the same metallic test, that they arc^ 
 bound over to promote the designs of their sect, but it 
 does not spread its arms and invite the really godly of otlier 
 bodies — men, perhj\ps, who are signalising their age by 
 their writings and their deeds. When affairs are in a 
 state of thorough tranquility, the most discerning of a sect 
 may be heard to speak with tolerable distinctness, of tlu^ 
 hypocrisy and other evils existing within their own inclo- 
 »iure ; but let the feeblest alarm of danger be sounded, and 
 the censors are beheld unitinjr in strictest leamie with 
 those they have denounced, against the men they have 
 loudly extolled. Where there is a shade of diversity in 
 the opinions and interests of two denominations, they may 
 be perceived to discern with some clearness, the distinc- 
 tion between the formal and the spiritual in regard to eaclj 
 other ; but when any event occurs to remove the barrier, 
 and to render their objects the same, not only do they 
 «'ease to speak, but to all appearance they cease to see. 
 When a man is of little use to his party, because of age, 
 or dulness, or perhaps too much sincerity, the degree o! 
 discernment manifested in regard to him, almost astonish- 
 
 ■(I 
 
184 
 
 c.fi : whoii his tiilf'nts and devotcdness make linn a for.nj- 
 diiblo polemic, not only arc such slijrht tliiniirs as vilfd pi- 
 ety ovrrloukt'd, hut his vice.'* must he not mcMoly^'reat hui 
 Weil known, to suhject him to cenwnre. When ii man (>r 
 a sect lias really no irjterest to dis-.ruise the truth, it is not 
 liillicuit to keep them up to the hei<.rht ol' the correct tlie- 
 orv, and to compel them to cont'ebs that cvorv tr\ie helir- 
 vpi in virtue ot' the spirit within him. is a l.ovite ; t!»nt n<> 
 amount ol" mechanical arrinij-i inent can i)roduce the true 
 prie-;t ; that human ordination, where there is no reijent^- 
 ration, is oidy a hiind to concen! hypocrisy, and that n< 
 one can preach except he he sent. When all is iran<|uii 
 when no interest is at stake, it is soni'-times pt-ssibii' \>\ 
 arLniment, to cxtriict these admissit)ns, :dthou<di even then 
 thev are unwiliiuirlv made ; hut \vhen circumstances ;ir( 
 chaii;rt'd, and when the tactics of the sect seem to re(|uirt 
 an i»pposite ilieory, all i- lorijotten and revoked, and .Ic" 
 and (ientile iire. seen hauiled toi^ethcr lor th(*ir cunmu i' 
 ohjects. WluM'c credit h- to he actpiired by ;i treati.^e (>i 
 u sermon, whose hiixh and distinct theology shall speak 
 the j)niis<s of th(^ author, and his church, stateujenis v.il! 
 he niiule that will prt>ve that the phil()S(i|)}jy ui" the que lion 
 is in some slifrht decree understood. ^Vhen a petition i.- 
 to hi; sitrned, or a communion roll to be drawn up ; wliei: 
 the smallest worldly advantajre is to be derived by blink iii'. 
 the distinction, where is the sect that hesitates ? .Na} 
 we are disp^jsed to believe, that throughout the Protestaii 
 cliurch *renerally, the state; of matters is even worse thar 
 w<' have described. It is bad enou'rh when men, in tlifi' 
 practice, contradict what they allow in theory, but it i^ 
 <;ven worse when they have lost the perception of truth m 
 every sense. And this last we consider to be the actu;; 
 predicament. Wv. derive both from Old and New Te^tu- 
 menl. that at some period of its progress, the church is tf 
 
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 i<rli even then 
 iiu^taucer^ iii'i ! 
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 ,ke(K uiid .Ic^^ • 
 Itheir coninu r j 
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 ,ay -hall speiik 
 ;tatenients v.i'! 
 uillicque-liur. 
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 :\u\ up ; ^^l't'•' 
 veil by blinkni'i 
 ■itatJs'? Ni') 
 the VrotesUiii 
 vrii worse thar 
 11 men, in tlu'i' 
 theory, but h >^ 
 tion of trutli 11 
 to be the uctu;i' 
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 the church i^ ^' 
 
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 so into Babylon ; or in literal lannrtiafre, is to fall into a 
 slate of coriiplete ct)nrnsion. In tins comiilion, men are 
 to call cro(»ke(l, straight, ami hitler, xweet. We hold it to 
 be no libel to artirm, that tiur Protestant elmreli is« in tliis 
 slate, ami that no portion of it is rm)r(; th(»rou^hly involve*! 
 Ill it, than thai part whieli calls itself evan<felieal, aiul 
 which IS under the impres:,ion that to hohJ a creed which 
 is sound 111 the main, is e(|uivalent to beiuLj under the lu- 
 lluence of true relii;ion. One indication of this Habylo- 
 in.->h condition, is the manner in which th<j ijiiestion n<»w 
 before u^ is ^ronerally dealt witli. l.et the member of .« 
 sect comply with certain reirulations that express the ideas 
 of his party, not im^rely is he re<rarded an a pers(m whom 
 censure cannot well reach — he is esteemed as one who 
 knows the jrrace of (iod. Let a teacher of reliofion main- 
 tain deference to the points of ductriiM^ and diseipline. 
 that Ibrm the watchword;-, of his denominatioii, and the 
 rurrent opinion in res|)ect of him is, tiiat he e\hibit> the 
 hiMuty of holiness. Tlu; few v;ho have discernment eniui^fh 
 to see further, jren«'rallv allow other leeliiiL^s to bias their 
 minds, and over the whole territ<»ry th(^ visible passes for 
 I he invisible, the formal for the real, the carnal for the 
 iiioral, the priest of ordintinces lor him wiio owes his ol- 
 i fice to the baptism of the s])irit. It is not astonishinor that 
 tliese results should take place ; for if, as all tlie churches 
 iiiaiiituin, the scatiblding be from heaven just as much na 
 the doctrine, to be connected with the IVamework is to be 
 holy in a sense. If ii i)e the mind of the spirit, as all serti! 
 assert, that there is in tlie bible an absolute uncondi- 
 tional mould for the visible Church ; tiien, to be in nar 
 tuony with this drauirht, is to have some connection witl; 
 lieaven. If, as some allcdge, the New Testament set* 
 h)rlh a scheme of high Episcopacy ; if, as others declare, 
 it propounds a plan of uncompromising Presbytery : and 
 
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 if, as both allow, there is a rite called ordination — that is, 
 divinely enjoined, and is quite essential to the being of a 
 gospel minister, then to enter the Sanctuary by these gates, 
 must mean something, and how much it amounts to, must 
 t>e a fine question. It may not be sufficient to constitute 
 ft man an integral Christian, but all who hold the pre- 
 mises must admit that it makes him a high fraction of one. 
 Absurd as the idea may appear, when stated thus, this ii 
 the transcript of the manner in which men speak and act. 
 The most spiritual are not above these impressions. So 
 tar are men from believing, that regeneration and nothing 
 else makes the Christian ; to have dabbled in Sacraments, 
 and to have entered the Church along a path of authentic 
 ordination, makes out a case for a person which all name 
 <:redible conversion, and which most consider to be the 
 only conversion that can be obtained. We again repeat, 
 that it seems plain to us that the major error must disap- 
 j)ear before the minor can be removed, and that the idea 
 of a revealed framework must be renounced before we can 
 expect that correct views should be entertained of the real 
 priesthood. For if the opinion be allowed to subsist, that 
 Scripture marks off the inclosure, it becomes difficult tu 
 treat the question as any other than a most important one. 
 And if this much be conceded to it, at what point shall 
 we stop ? If all, by this supposition, admit it to be a siit»- J 
 ject which is adjudicated, and which is therefore caiKv 
 nical, how shall some be prevented from proceeding fur- 
 ther ? If all, by this admission, treat it as a subject that 
 almost comes up to the level of the prime doctrines in 
 intrinsic iinportance, how shall many be hindered from 
 regarding it as of more moment than they ? And if, bv 
 common consent, the bible presents us with a scaffoldini' 
 that cannot be departed from, on what plea shall holines? 
 be refused to the minister who has been regularly begot- 
 
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 on — that is, 
 e being of a 
 these gates, 
 ints to, inu5i 
 to constitute 
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 peak and act. 
 »ressions. So 
 n and nothing 
 n Sacraments, 
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 lined of the real 
 to subsist, that 
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 therefore cainv ! 
 proceeding fur- 
 as a subject thai 
 me doctrines in \ 
 e hindered from , 
 ey ? And if, ^y j 
 ith a scaffoldini! 1 
 .lea shall holines? 
 1 regularly begot- 
 
 ten l)y the scheme, even if there be in his heart more than 
 the averacre badness that belongs to unrejienerate human 
 nature ? 
 
 The remarks that follow in regard to the constitutioa 
 of the priest, as set forth in Scripture, are designed to fur- 
 nish some check to what we consider the inunoral opin- 
 ions tliat prevail in the Churches. To take things in the 
 order in which they occur, God, before the departure of 
 the Israelites out of Kgypt, elected all the Jirst-ljorn to be 
 liis own, saying, " Sanctify unto me all the first-born, 
 " whatsoever opeuetli the womb among the Children of 
 " Israel, both of man and of beast, it is mine." — Exod. 
 XIII. '2. With an eye to this circumstance, we find the 
 saints in the New Testament designated as first-born, and 
 first-fruits; thus, "the general assembly and church of 
 ** the first-born, which are written in heaven." — Heb. 
 XII. 'Xi. Again: "Of his own will begat hens, with 
 " the word of truth, that we should be a kind of first-fruit:* 
 " of his creatures." — James 1. 18. Again: " These are 
 " they which follow the Lamb whithersoever he goeth. — 
 ' These were redeemed fi"om among men, being the first- 
 •' fruits unto God and to the Lamb." Rev. XIV. 4. Tin? 
 next fact, in the order of events, is the exchange by whicli 
 the Lcvitcs were substituted for the first-born. '' And the 
 " Lord spake unto Moses, saying, And I, behold I have ta- 
 " ken the Levites from among the Children of Israel, in- 
 ' stead of all the first-born that openeth the matrix among 
 ** the Children of Israel ; therefore the Levites shall be 
 " mine ; Because all the first-born are mine ; for on the 
 ■'day that I smote all the first-born in the land of Egypt, 
 ' 1 hallowed unto me all the first-born in Israel, both man 
 ■' and beast ; mine shall they be ; I am the Lord." — Num. 
 IH' 11, 12, l;3. The transaction was conducted with 
 ijreat exactness; the Levites and the first-born were both 
 
 
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 numbered, and when it was foinid tli.it the former fell 
 5>iort of the hitter l)y " two hundred and three; score and 
 thirteen,'" tlie overj)his are redeemeiJ hy a ransom, ex- 
 pressly speciJied. Much stress oni^lit 1o he laid upon tiii.i 
 affair, because it is tlie foundation of th^ constitution i»l" 
 llie Levitical order, and tlie judcrment which we form o; 
 this event, will ailect ou»* whole ideas of that body. In 
 clioosinir the first-born, God surely introwittcrl vith iJ^r 
 natin/i. in frvucrcd ; in takin<jf oik. of each family, he seeriici; 
 to declare tliat he cotisidered all the people to be holy.— 
 If tliis was his meaniuLS it is nothin!r \\\orv. than what h" 
 plainly declared in otluT instances, and by otlier tokeii- 
 'I'he whole race spranir fi'oni Abraham, who was the f:i- 
 iher oi the fiithful, they all derived their descent fri't;: 
 Israel, who wrestled with the an<rpl, and received a ncu 
 name; they were all subjected to the rite of circumcisioL. 
 they all passed through the Red Sen, they were all hnji- 
 tised into Moses in the cloud and in the sen. He de- 
 clared the whole people to be sacred to him, sometinitj 
 by express words, and sometimes by sir.'"niticant acts.- 
 They proceeded from one ancestor, the law was given i 
 the nation, they received one set of institutions and ft- 
 remonies, they were subjected to one mode of worsliip 
 they inhabited one land, which also was holy. If Go' 
 then by enjoining them to sanctify all the first-born, inii 
 mated tliat he looked npon the entire nation as holy, h ; 
 did not declare a solecism, but expressed that which lin> 
 monized with other things that he had said and done. Bn: 
 if (lod, in choosing them, intimated that he made a (/' ■ 
 finrtlon between them and the rest of the people, then la 
 did that which does not harmonize with the tenour of tin 
 old economy. If he selected them as rrpirscnfatirc^ <i 
 all the nation, he did an act which appears congruous * 
 the occasion out of which it sprung, and one that dui* 
 
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 fill refuse l\) cordescc with any thniir cise tlial the (Mil 
 're.st.iment records. Hiit if in choosin^r tliem, he sot up 
 ■\ class (juite <lisiinct frorn tire rest of the peopl(\ iheii he 
 .nade an a|)pointment, that aj)pears to (piadraie neither 
 ,'. ith X\\v. event that o;ave it hirtii, nor with llu^ u(Micral te- 
 i.jur of the Mosaic law. if in consecratini; the hrst-born, 
 \\o said by a fii>'avc, that lie took the part for the trkoU, 
 •vi are not aware of any (hlhculty tliat stands iji the way 
 d' 'tiie opinion ; hut if in choosinir them he desi<rne.(l to 
 make a wheel within a wiieel, an ordc^r within .ui order, 
 •,,('n we iind ourselves in collision wltii a transaction thai 
 >..)rs not harmonize with the rest of the scheme. The 
 (dUre pei>ple were holy, 'i'iiey were so in virtue of lh<Mr 
 't.'diirree, oi'divine choice, of tlu; soil on wliich they <lwelt, 
 (i'lhclaw by wiiieh they were iroverned, iind of every cir- 
 ' :mstance that distiniiuisjicd tiiem in eacii rehition ni 
 vliich it was possible for men to struid. IJeini; s(», it \i 
 ..iieihg-ible that the Cio<l who i»ut them in this position. 
 ''.i!»uhl cm{)loy jr.any diHerent methods to set forth the doc- 
 •uiiie; but it is not iutellii,nblc that he should do that 
 vuich seems subversive of what he had already announced. 
 li.;ivinjT declared the nation to be holy, we can undcrsiami 
 >j\v he should further impress the thought by sayinor, 
 '■ uiclify nnto mc all tlie first-born ; but wc cannot fJC€ 
 ■ww he should choose the children in such a sense, as to 
 -iniiiil the ^"eneral holiness of the nation. It is (juite in 
 uiasoii with good sense that the vilmighty, in choosing the 
 lir-t-horn, should conhrm what he had already done, 
 *lioiil(l put an additional stone upon a building that he had 
 '' .ruu to erect, should give a new illustration of a prin- 
 » 4»ie tiiat he had previously laid down ; but we do not see 
 |.o\v it Would be consistent in him to take the children in 
 f^^'li a manner, as virtually to cancel wliat he had before 
 rroiiiised to the people. It being tiic divine method to 
 
 1 • 
 
 $ 
 
i 
 
 190 
 
 give line upon line, and precept upon precept, here a llttlr 
 an<i there a httle, it is in the line of sucli a system, lor 
 God to tell of the holiness which lie required of his peo- 
 ple, by a new symbol. If scripture never employed but 
 one method of expressing the truth, then we would be 
 induced lo suppose in each case anew type occurred, that 
 some doctrine radically dilferent from any thing beforf 
 propounded, was introduced to our notice. If, on tiie cuu- 
 trary, it be the accustomed plan of the bible, in all its 
 partr?, to exhibit each principle by an endless variety of 
 nictaphor, then tlie occurrence of a new figure should be 
 regarded, as in all probability not the enunciatio/i of a 
 »(,'parate doctrine, but another aspect of something already 
 established. We cannot imagine any truth of the bibi. 
 to stand on a broader basis than this, that God chose tin 
 nation, and that he declared it to be holy to himself, iii 
 every way in which we could conceive it possible that tli' 
 thought should be announced. Now this broad fact cwn 
 be abrogated only by another at least as broad — was it h 
 abroirated ? Is there in the Old Testament a aerie.-i c 
 passages which declare that God had ceased to conside: 
 the nation to be kis own, and that in a style quite as e.v 
 plicit as those in which he had previously intimated hi5 
 election ? If there be not such texts, then we are eiiti 
 tied to believe that God adheres to his choice, and that n( 
 subsequent regulations can be designed to interfere witi 
 his original appointment. The fact that the whole Jewis. 
 people was holy by ordination, is much too notorious i 
 be disputed ; but if it was so, the selection of the tir:' 
 born, whatever minor principle it was intended to promii 
 gate, cannot possibly be construed as overturning an rj' 
 pointment so much more general. On the contrary, ^* 
 are entitled to apply to the transaction, the doctrine state: 
 elticwhere, that if ** the first fruits be holy, the lump i^ii 
 
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 nes8 
 
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 Qinployed bui 
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 occurred, thdi 
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 iless variety oi 
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 nuuciatiou ol a 
 iiiething alrcad 
 uth of the blbi. 
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 jly to himself, ui 
 possible that lli^ 
 is broad fact ova 
 broad— was u 
 lament a series ct 
 leased to consult': 
 
 style quite as ev 
 Lsly intimated h 
 
 then we are eiUi- 
 [hoice, and thai n 
 
 ,d to interfere Nvit: 
 [t tlie whole Jewi- 
 
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 action of the hr^:; 
 aitended to promu. j 
 
 overturning an ^r 
 )n the contrary, \' 
 the doctrine siai^- 
 Lly, the lump ^'^ 
 
 191 
 
 5K) holy." The choice of the first born may very well be 
 employed as an argument to fortify the opinion of the ho- 
 liness of the nation, but cannot reasonably be used as a 
 means of erecting the contr.iry position. But what is true 
 of the first born, is true of the Levites; they are conver- 
 tible thoughts, for the one is exchanged for the other. — 
 The reason that probably dictated the exchange was, that 
 as the people augmented in number, it became more con- 
 venient that the service of the sanctuary should be con- 
 ducted by a specific tribe, than that it should derive its of- 
 ficials from the whole surface of so large a body. But, 
 without prosecuting this collateral thought, the choice of 
 the Levites amounted to just as much as the choice of the 
 fir.st born ; so exactly equivalent were the intentions of 
 (.jod, in the two things, that the difference between the 
 numbers of the two was made the matter of a specific ran- 
 eoin. That God might intimate, that in making choic<i 
 ol" the Levites, he did that which was meant to be neither 
 larger nor smaller than the previous transaction, he en- 
 joined that restitution should be made, in the degree that 
 the number of the one body exceeded that of the other. 
 In this way the two facts become identified ; they differed 
 as to time and place and circumstances not essential ; in 
 iheir philosophy they were identical. But since the choo- 
 sing of the first born was no imputation against the holi- 
 : iiess of the people in general, the choosing of the Levites 
 interfered with it as little. It stands on the footing of a 
 i transaction which adds another section to the appointment 
 fhat made the nation holy, but a section that '\s explanatory 
 ('f, and not opposed to, the general arrangement. We do 
 not mean to assert, that in selecting the tribe of Levi, no 
 new idea was added to those already exhibited ; we only 
 . lutend to say that it was new in its form^ and not in ita 
 - Kubstance. It was a modification of the original stat©- 
 
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 mcnt, if (jod choso ih»^ liOvifos Id execute functions which 
 >l would have lif^en inconvenient for tht; whole intioji to 
 ♦n;ja;^e in, but it would have been a subversion of the pri- 
 mary desiirn, if in clioctsinir them iie invested them with 
 a holiness Wiiich did not appertain to the whoh' jiation. — 
 It was not inconsistent witli Ids general plan, that a par- 
 ticular [).irt of the nation should be separated, m order to 
 perform that portit)n of the drama that represented the 
 priestly element in tlu! character of tli(; believer, for to 
 have occupied them all with this work, would have JKcn 
 ?t» liave instituted an arrnierement that must Iiave ))'" n 
 ?uinersivi; of llu^ir exisiiMice. Whilst it is the mind (r! 
 the spirit, tliaL every reifiiierate man, in virtue nf the uf.v 
 jurtli, is a pric-r, it is not incoiifrruous will) this view that 
 (lily a part ^A' the people should have bc-en employed in 
 ^'tvintjr a symbolic expression to this thou<,dit, seeinrr that 
 ic have bound them all over io \\w. task, would have been 
 Ui refuse them the means of continuinrr their career, 'i'c 
 have compelled all to be liCvites, woidd have been an d- 
 fectiiai method of r»reventin:r any from beini; Lrvites. 
 
 To the 1)CSl of our knowlcd'jje, tiiis rpiestion lulhertn 
 ha;5 been loosely lianuled, and the view which we britic 
 iv>rward seems to have been overlooked. 'riieoIoi'-Kai:' 
 pvTceivinif that the Levitical body, in some ropects, stood 
 d.iatinguished from the mass of tiie nation, did not can- 
 mlly en(pjirc in what the dilFerencc consisted, and piiciid 
 opon the oj)i.iion llattering to their own order, that wllii^•^ 
 the house of Israel represented the Church in f-eneral, the 
 house of Aaron stood for the Clergy. We consider thi' 
 notion to be unsound, shallow and injurious; on the other 
 liand, we believe that if the view of the question to whidi 
 we have referred could be well developed, and carried out 
 to its results, that holiness and freedom would be the oli- 
 fipring. Insjtead of thinking, then, th*t tiic Levites stauJ 
 
193 
 
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 nation to 
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 thts View ihut 
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 ^ouhi have i>^;;';^ 
 
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 Thcoloinan? 
 
 n, ciia not <^^''\ 
 
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 Inaction to -uu.^ 
 
 ^ vUuia be the on- 
 Uie Levile^ ^^ar- 
 
 for the clergy, we arc satisfied iliattliey exhibit the priest- 
 ly element that exists in every believer, what*»ver be Jiis 
 <tation in the church. We found the opinion upon many 
 circumstances, of which tlie following are specimen«. — 
 'i'he first-born represent the nation, but whatever was thf 
 ♦ xtent of the nienning which they expressed, the Levitical 
 body stood for as much. In considering tlie tribe of Levi 
 lo be the typo of a doctrine, and that doctrine to be th' 
 priestly part of the Christian, the liarmony of interpreta- 
 tion is maintained — a natural image is fonnd in the obi 
 <conomy, which is rendered by a spiritual thought in the 
 new economy. Whereas, if a class of men in one dis- 
 pensation, is to be explained by a class of men in the 
 <»ihcr, type and antitype are of the same ttxturr, are Ixith 
 cjirnal, and philosophy is violated. Further, passar^es ar»^ 
 lo be found in both sections of the bible, which are intcl- 
 liffible on our view, but which do not furnish a coherent 
 idea upon the common interpretation. Those passages of 
 ilie Old Testament, which in the same breath address the. 
 house of Israel, and the house of Aaron, or again tho;^^^ 
 texts of the New Testament, which speak of the saint as 
 Tin Israelite, and as a priestj and which seem to employ 
 the two names as if they were convertible terms, such 
 •scriptures appear to coincide easily with the evangelical 
 notion, but to present an insuperable obstacle to the formal 
 view. Oil the supposition that the Levites mean the cler- 
 gy, what construction is to be put upon the passage in Pe- 
 ter, where the same persons are spoken of by the different 
 titles — a chosen generation, a royal priesthood, and a pf.- 
 'Miliar people ? On the same supposition^ what idea are 
 we to atlix to those scriptures, of which there are several, 
 wherein a great number render thanks to the Lamb, that 
 he has made them " kings and priests unto God ?" Are we 
 to say of the first passage, that the names, chosen genera- 
 
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 a 
 
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 194 
 
 tion, royal priesihood, and peculiar people, apply only to 
 Mie ciirgf/ ; are we to aflirm of the other texts, that the 
 \^r>t multitude that they introduce to our notice, is made 
 up of ministers alone ? Again, the distinction between a 
 nnturul and a converted man is rcafr and it is of sufficient 
 niiportance to be the subject of symbolic institution ; — 
 \vherc;u5 tlie distinction between a minister and another 
 man is fonnaly and does not imply any thing absohite, 
 ^ince the man not an ecclesiastic may be the saint, and 
 tlitf ecclesiastic may be the sinner. Further, the idea of a 
 spiritual man i.«* one — its unity may be expressed by the 
 terms, one faith, one Lord, one Baptism ; the person to 
 whom this applies is the product of a work, which is the 
 sume HI all cases ; he is ihe result of the eternal decrees 
 oi the father, the death of the son, and the teaching oi 
 the holy spirit. Being thus definite, the thought is capa- 
 blc" of being rendered by an absolute symbol. But tim 
 idea of a clergyman is very various; no two sects agre<; 
 \^ hat it is that constitutes him, and therefore he cannot b<? 
 indicated by a tixed type- A Levite, a definite being, ex- 
 presses in a very intelligible mamier, the characteristics 
 that must and d\) enter into every saint ; but how can he 
 mdicate the qualities that constitute ministers, seeing that 
 tliey are so heterogeneous and contradictory 1 When we 
 compare the descriptions that point out the peculiarities 
 of the Levitical body, with those others that speak of the 
 graces that ought to adorn the spiritual man, we perceive a 
 .series of passages that concatenate — that agree together 
 ad type and antitype ; but when we compare together thf 
 account of the priesthood of the Old Testament, with the 
 cleriry of the modern church, we attempt to find a reseinl 
 blance between unity and variety — between the real aniij 
 the formal— between the fixed and the capricious— be- 
 tween the definite and the variable— between what is ccn- 
 
195 
 
 ly only to 
 8, that t\ic 
 e, is made 
 between a 
 f sufticient 
 titution *,— 
 and anot\\ey 
 [ig absolute, 
 ie°3dint, and 
 the idea oi" ii 
 essed by tV^'^' 
 he person to 
 ^ vvl\icli is t\\e 
 [ernal decree^ 
 he teaching ot 
 lougbt is cupa- 
 ,bol. But t\io 
 wo sects agree 
 re he cannot be 
 
 iuite being, t'V 
 characteristics 
 
 but how can he 
 teis, seeing tl>at 
 ^^y 1 When vt 
 the pecuUaritiei 
 that speak of dH' 
 L we perceive a 
 Vt agree together 
 3are together d^e 
 stament, with die 
 
 .t to find a resein- 
 
 [veen the real an^ 
 e capricious-^- 
 
 [veenwhati3««'| 
 
 monially pure, and that which is often actually impure. 
 Ill Numbers, Deuteronomy, and other parts of the Old 
 Tcstjunent, we have a full description of all matters that 
 have reference to the Lev ites. Thus, without pretending 
 to give a complete narrative of all things that relate to 
 tlu'in, we are told the age at which they may enter on 
 iheir service, the particular duties that devolve on them, 
 how they are to be consecrated, how the lamps are to be 
 litjhted, what relation they bear to the tabernacle, what 
 pDrtion of the sacrifices they are to have for food, how 
 and where they are to eat their portion, how the unclean 
 are to be purified, the families and number of the Levites, 
 llio forty-eight cities in which they are to dwell, the six ot 
 thorn tlidt are to be set apart as cities of refuge. In Deu- 
 teronomy, we see the functions of the Levites tlms sue- 
 cinctly stated : '* At that time the Lord separated the 
 " tribe of Levi, to bear the Ark of the Covenant of the 
 " Lord, to stand before the Lord to minister unto him, 
 '* and to bless in his name unto this day." The people 
 are commanded not to forsake the Levite, the Lord is de- 
 scribed as the inheritance of the Priests and Levites, the 
 Priests are exhorted to encourage the people when they 
 g) into battle, the book of the Law is delivered to the Le- 
 vites to keep. In Joshua we see the part that the priests 
 look in the crossing the Jordan, we behold the Lord and 
 iliis sacrifices described as the inheritance of Levi, we no- 
 tice the forty-eicrht cities that are assijrned to the Levites. 
 *^itliout attempting to specify more minutely, we have the 
 ^nictions of this class detailed in all things that relate to 
 the tabernacle with its services, to altars, offerings, victims,, 
 urifications, and holy days. 
 
 The church, as we have previously remarked, ia pro- 
 'undly ighotant of the figures of the Pentatench ; but it 
 lay. be said to be in possession of the most general ideas 
 
 III £'.-<>. 
 
 '±1 
 
i 
 
 190 
 
 5 '■, 
 
 'I I 
 
 that some of them express. In regard to this subject of 
 the Lcvitical pritfithooil, &ltli')ii;;h itHdi'tailsli.ive not been 
 fxaiiiiiicd, certain Icadifi*^ points niriv be baid to be deter- 
 mined and allowed. Aa far as this is the ca.se, we do not 
 find any diflicnlty in reconciling the shape of the figure, 
 with the known and admitted (jualilics ol" the b» liever. — 
 To sj>eciry a liltlo — t\ut nani(3 TiCvi is rendered, who /> 
 hid, joined, or assoriatid. It is easy to find a co-relative 
 thought to this, in the economy cd' th* sTiint, and we havi 
 it in tiie fact that he is joined to the divine head of the 
 ehurch, and in the other circmnf^tance of the essential uni- 
 ty of the body of Christ. There waa a case of distinct 
 ilcctiim when Levi was appoinie<I to minister before tlio 
 Lord; and in tliis event wc have a circiunstancc of the 
 constitution of the saint, rH) well known, that it is nnnecc.- 
 .sary to do more tlian refer to it. The sphere in which 
 the Lcvitcs moved was in and about the temple ; and whcrj 
 it is borne in mind that this building was a picture of the 
 church of Christ, this fact becomes indicative of thestatr 
 of communion which it becomes the christian to maintain 
 with his maker. The costume of the Levite was pecuiinr 
 and rerjulated in all its parts — and in each one of the cli- 
 tails it has abeady been found as suitable to the life (I 
 faith, as the j)ieces of armour which Paul enumerates arc 
 symbolic of the Christian warfare. The keeping of tlit 
 book of the law was committed to the Levites ; and when 
 it is recollected that the spiritual man only can understam! 
 and explain the oracles of God, we have a ready counter- 
 part to the typical fact. To this class was entrusted the 
 slaying of the victims and the making of the offerings: 
 and Scripture spares us the trouble of speculating what tlii* 
 can mean, when speaking of believers, it enjoins thcnitt) 
 present their bodies a living sacrifice, holy, acceptable 
 uato God, which is their reasonable ecrvice ; orwh^o" 
 
 ■».. i ■ I 
 
subject of 
 . not bc«''» 
 o \)C deici:' 
 
 ^c iU> in)i 
 
 the fii^urf. 
 
 \uUevcr.— 
 
 jrca. irho ;.s 
 
 a co-rc\;itivc 
 alia wc hAV( 
 > lioaa of Uii- 
 csscnur.1 mn- 
 ^e of abliuct 
 ,tcv before tho 
 
 .nstauce cf U^^ 
 ^ it \s unneci- 
 
 ,ple ; una Nvbcn 
 
 . ^iictuTC of i^H- 
 
 uveolibe^^l^^v 
 
 uan to m-'^'^'^^^'" 
 Uc was peculitit 
 
 , one of ^^^^ ^^• 
 ,0. to ibeViftMl 
 
 . kecpnig of t'^^ 
 lvUes;anavsb^'^ 
 [ycanuuaerstan^- 
 
 a reaay counter- 
 ^as entrusica t^^l 
 ,of tbc offcTing^; 
 LaUngwbatiH 
 
 •d cnimus tbom 
 
 holy, acceptab 
 Tvice-, or>v-be.u> 
 
 iin 
 
 ^ays of thern, " Y<' also as lively stone*, afc \nu\i up a 
 " spiritual hous<', an holy priestliood, It) ofTer up spiritual 
 *' sacrifice?;, acceptable to (Jod by Jesiis C'brir^t.'* The 
 f.cvites do not seen) to have laboured nt the or<linary a\(>- 
 (Titions ofliH' ; and how readily <lo wc ;;et a counterpart 
 to this fact, in the circnmst-infe, tli.it the believer in in- 
 vited to rest in Christ, not to love the worhl, and to look 
 not to the ihini^s which arc s;"'en and temporal, but to 
 ihu<e wliieh are unseen an<l etenrd ! The Levites wrrr 
 under the direction of a llij^h Priest, who exercised func- 
 tions peculiar to hinisidf; how correctly does this repre 
 M:nt the relation in which tho believrr stand*, to the Ke- 
 'iecmer ! Tlie Levites kept u[) a perpetual service nighi 
 and d;^, and that they might «lo so were divided into 
 f.ventv-lbur courses ; how linelv dees this exhibit the con- 
 Miniity of that true religion whicli the sj)irit implants, and 
 thP4t dcvotedness of heart which the Scri[)tures enjoin ! — 
 By taking the Levitical body in this thoroughly symbcdic 
 st.'use, no difficulties seem to be incurred. The method 
 of interpretation that in other cases is pursued, and gives 
 1 n:'>od result, is followed ; a natural fiict is convened into 
 ^ spiritual thouixht, Prosecutinfr this course, the name 
 ol'the tribe <:;ives forth one jloctrine, the circumstances in 
 '^vhicli it was chosen emanate another, — the place where 
 tiiey ministered, the separate functions which they cxer- 
 t'ised, each point in short associated with their natural 
 liistory, is easily translated into a doctrine of a canonical 
 ^ort. In this way, and by a road which coincides with 
 ^luthorised hermenentics, an evanirelical result is obtained, 
 fhe symbol is found to depict the congregation of th<- 
 •^iunts, their election to the divine life, their connnunion 
 jv^ith heaven, the (pjalitics ctf their character, the nature of 
 [ilu'ir feelings. The sentiment is large, it harmonises wiili* 
 lihe rest of Scripture, it tends to liberty and to holiness, 
 
 1^ 
 
 ^^ 
 
 
i I 
 
 198 
 
 W 
 
 \ ^ 
 
 
 •yu 
 
 i ■ i ■ ■■ 
 
 The Christian who would use this myth as a mirror in 
 which to survey himself, would find himself reminded of 
 his duties and his privileges in a dramatic and convinciuL*^ 
 manner. He w ^uld be led to regyd this as a valuable 
 thought added to the list of his opinions. By taking i\w 
 symbol in the ecclesiastical sense, the results are quite dif- 
 ferent. A large amount of type is spoiled. A consider- 
 able section of Scripture is made to support an inclination 
 which needs no encouragement, the inclination of one 
 man to lord it over his fellows. The broad plan of inter- 
 pretation is thrown aside, a natural fact in the old eco- 
 nomy is rendered by another natural fact in the new, a 
 visible order is translated by another visible order, Jewish 
 garments by Christian garments, a building in Palestine 
 by buildings all over the world, carnal ceremonies bv 
 others as carnal, appointments that Jehovah instituted bv 
 others that men have invented ; the definite is rendered 
 by the variable, that which is one by that which is multi- 
 form. What opposite systems ! How different are the 
 two ideas, that the Levites represent ministers who may be 
 either this or that, and that they stand for saints who muM 
 be of one genus and of no other ! How dissimilar the 
 two views, that the temple, a divinely planned edifice, i:^ 
 the type of modern Chapels, which may be of any size, 
 shape and material, and tnat it represents the church o: 
 the living God, the pillar and ground of the truth ! Wh:i:| 
 an interval between the two thoughts, that the constaiul 
 services of the temple enjoin us to be ever freqrentin:! 
 some edifice of religion, and that it is the essence of spi- 
 ritual communion to aim at the perpetual and all pervad- 
 ing ! How remote are the two notions, that these Levij 
 tical garments so punctiliously arranged, set forth the prH 
 ciple that our ministers cannot be too attentive to theij 
 decorations and vestments, and that they tell us in a m 
 
 
199 
 
 a mirror in 
 reminded of 
 a convinciuL' 
 as a valuable 
 
 By taVi»g ^^^^ 
 
 jV consitler- 
 an inclination 
 ination of one 
 i plan of inter- 
 in the old eco- 
 t in tbe new, a 
 le order, .lewisl' 
 ing in Palestine 
 ^ ceremonies by 
 vail instituted by 
 ,nite is rendered 
 it wliich is multi- 
 different are the 
 istevs^vhomaybe 
 
 ,r saints wbo m^ 
 ovv dissimilar tk 
 banned edifice, i> 
 ,y be of any size, 
 .nts the churcli oi 
 [ftbetrutbl Vih^ 
 
 that the consiaivl 
 >e ever freqrenim: 
 
 the essence of sf 
 
 .ual and all perva^ 
 ns, that these U^•| 
 
 o attentive to M 
 hey tell us in a f 
 
 torial manner, of the several graces that constitute ilio 
 righteousness of saints ! How wide apart are the two 
 thoughts, that the antitype of the altar and the sacrifices 
 is the eating of a wafer, the bending of a knee, an atti- 
 tude, a rite, and the other view that makes it to he vir- 
 tuous sentiments, rig words, pious deeds, a holy life !^- 
 From the one opinion proceeds liberty and the man of 
 God thoroughly furnished unto al! good works ; from the 
 other is got superstition, ignorance, tyranny, sensuality, 
 old cloaks, and holy days. The one view devises the means 
 by which religion may be poured into human hearts ; 
 tlie other amuses itself with contrivances by which holi- 
 ness may be ascribed to buildings, upholstery, unifvirms, 
 postures, and bad men. 
 
 The effect that in our judgment would arise from ta- 
 king the broad view of ^hc Levitical body, would be one 
 which would be subversive of a formal priesthood. Men 
 would reason thus : all true ministers must be found with- 
 in the circle of election, because any thing without that 
 pale has neither part nor lot in the matter ; but the Le- 
 vites in a sense compose that circle, therefore all true mi- 
 nisters must be Levites. To set vrp a ministry of a de- 
 finite form, separate from the Levitical order, is to de- 
 clare that that diagram does not exhibit all characteristics 
 essf^mial to the Church of God ; is to erect two antagonist 
 ideas, one of which must necessarily destroy the other. 
 Let both thoughts be recognilted, and we might see a for- 
 mal class that was aware that it was up to the mark, beard- 
 ing another body composed of those who had God's seal 
 upon their foreheads; and since both were acknowledged, 
 the saints would be forced to submit to the dictation of 
 the?e others, of faultless costume and blameless pedigree. 
 I Indeed this is not a suppositious case, but is rather the 
 j picture of what has been occurring for ages. Let it be 
 
 ■'■J 
 
200 
 
 liili 
 
 admitted that Scripture lays down regulations for rearing; 
 up a Church, distinct from those doctrinal injunctions ot 
 vital importance that most men allow to be essential to re- 
 ligion, and the necessary consequence is a company of 
 two armies, both asserting a divine commission, and each 
 hating the other with a bitter hatred. We cannot see ho\'v 
 this cardinal evil is to be obviated by any other means 
 than the principle which we advocate, and which may be 
 enunciated thus. God in ancient times had a temple, and 
 men who ministered in it. But in this map are displayed 
 all the agencies requisite for the continuance of his Church. 
 But in the chart nothing formal is to be found ; all it* 
 provisions have regard to wo7'a/ facts ; therefore the Church 
 is to be perpetuated not by what is lineal and geometrical, 
 but by what is moral. This circle includes all the instru- 
 ments and methods necessary to the transmission of tlw 
 true Church; but in tlie catalogue there is nothing ce- 
 remonial ; every provision conducts to a doctrine, a reality, 
 therefore in the propagation of religion there is no provi- 
 ision for the formal, but the for trial is allowed to take its 
 shape from the moral. There is no beggarly account v\ 
 attit" ies and haberdashery, but there is a noble catalogue 
 of substantial principles, and these are left to find their 
 own uniform. Any man who has mind enough to under- 
 stand how in literature a grand thought, will, because oi 
 its essential texture, shape itself into a noble expression,! 
 can also comprehend how<jod, by making provision f('f| 
 moral sentiments merely, could thereby take the oiil)| 
 sure method of rearing up a symmetrical Church. And 
 any one w]v> in letters has perceived the poor effects of the 
 o}>posite method ; any one who has observed the resuli 
 tliat takes place when the attempt is tried from without 
 when the endeavour is made to superinduce or lay on h 
 jjtyle, will updevstand how it might happen in religion 
 
for rearing 
 unctions o\ 
 eiitial to re- 
 company of 
 >n, and eacb 
 iinot see bo\^ 
 other means 
 vhich may ^t- , 
 a temple, ami 
 are displayed 
 of his Church. 
 
 found ; all it^ 
 ^,e the Churc^i 
 id geometrical . 
 3 ail the instru- 
 smission of tho 
 is nothing cc- 
 Lctrinc, a reality, 
 lere is no provi- 
 'meed to take i/« 
 rarly account of 
 noble catalogue 
 left to fii^d their 
 ;nough to under- 
 bill, because 01 
 loble expression, 
 ing provision f^M 
 ,y take the onM 
 leal Church. M 
 poor effects of tbjl 
 
 hserved the re^^l 
 fried from with^^l 
 Induce or lay ou 1 
 .appeu in relig^or 
 
 001 
 
 that to determine the form, and not to let it proceed from 
 the thouglit, would conduct to consequences as pernicioui:. 
 We believe that the Bible has defined with great preci- 
 sion and care, the sentiments which the man of Godouffht 
 to feel, and the line of action which it is his duty to pur- 
 sue. We are convinced that this is the solution of all the 
 types that revolve round the Levitical prtesthood. We 
 are satisfied that the things which were ceremonies to 
 them, are doctrines to us. We are also of opinion, not 
 merely that this would conduct to a shapely Church, but 
 that it is the only worthy means of coming at that end. — 
 We think, both^from what we learn from the Bible, and 
 from the history of the churches, and from the g*?neral 
 works of God, that if the religious commonwealth would 
 receive into its bosom the principles of eternal recti- 
 tude contained in the Scriptures, the result would come 
 out not only in knowledge and holiness, but in perfect 
 syujnietry and order ; for this is the principle that we see 
 observed in the other kingdoms. In other departments 
 we perceive that God gives to the germ or nucleus that 
 character, which, working from the centre outward, ter- 
 minates in a flower, a tree, a chrystal, or an animal of 
 determinate form. Is it not competent to him in the 
 economy of the gospel kingdom, to cause the same methwl 
 to eventuate in the like effects? On the other hand, it is 
 our deliberate judgment, that to allow men to suppose that 
 iliere is a catalogue of forms tlUt should have place in re- 
 ligion, is to ensure a church that will have n«Jthing but a 
 shape, and that very generally will not possess even that 
 much. The reason of this is, that shadows and ceremo- 
 nies'are very pleasing to the triviality of human nature. — 
 A change of heart is not requisite in order to observe 
 them. To h^ve a body and limbs are the only postulates 
 essential to this sort of reliffion. Hence let the sniallest 
 
 1 
 
 I 
 
^02 
 
 a 
 
 )f 
 
 !| 
 
 I'iiJ 
 
 vf 
 
 y >\. 
 
 lootn be given for the idea that tuch things are pleasing to 
 Goil, and suddenly there starts up a shape calling itself a 
 church, an ols^ect fhl! of attitudes, but without a heart, 
 and generally without a head. The surveys that we tak<^ 
 of history, conduct us to the conclusion that the two 
 things are morally incompatible ; that the one idea is sub- 
 versive of the other. In all churches that have existed 
 hitherto, the attempt has been made to reconcile the two 
 principles ; in all the idea has prevailed, that scrip- 
 ture along with a code of doctrine, sets forth a distinct 
 code of what is called discipline. Hence, there never yet 
 has been a church in which true religion has been to tlie 
 other elements, any thing more than a very minute frac- 
 tion. At the present moment, and at a time when all re- 
 ligious societies declare that they never were in a more 
 flourishing condition, no honest man pretends to say that 
 there is much more than some brick and mortar in all this 
 outward show. Let each sect be judged by the other, and 
 the verdict given, will be, many ministers, many men, 
 many women, many ceremonies, many words, little reali- 
 ty. This, in a great degree, proceeds from the principle 
 to which we have adverted, the attempt to reconcile the 
 form and the doctrine. These societies are the exempli- 
 fication of this ; they consecrate their form, they adore their 
 scaffolding — and the consequence is, that one is astonish- 
 ed if he discovers a good man or two connected with the 
 concern. In the meantiHe there can be no check to this 
 — for as even those who might be disposed to shew up the 
 hollowness of the matter, are themselves under the influ- 
 ence of the opinion that there are such things as divine 
 forms distinct from divine realities ; they cannot strike 3 
 blow with all their might. We allow that if all men were 
 holy by nature, it might be possible to suffe? them to enjoy 
 a mechanical form of church government without incur* 
 
 \vhi( 
 
 consi 
 
 ftnou 
 
 thus 
 
 you 
 
 menti 
 
 inime 
 
 and 
 
 ment 
 
 her, 
 
 tiiino- 
 
 to the 
 condu 
 object 
 iiakesi 
 
pleasing to 
 ing iteelf a 
 >ut a heart, 
 aat we takr 
 at the two 
 idea is sub- 
 [lave existed 
 icile the two 
 that scrip- 
 fth a distinct 
 ,ere never yet 
 J been to \\y(^ 
 r minute frac- 
 e when all re- 
 ere in a more 
 ads to say that 
 )rtar in all this 
 the other, and 
 s, many men, 
 ds, little reali- 
 n the principle 
 [o reconcile the 
 re the exempli- 
 they adore their 
 I one is astonish- 
 .nected with the 
 lo check to this 
 A to shew up tbe 
 [under the influ' 
 things as divine 
 r cannot strike a 
 t if all men weic 
 fex them to enjoj 
 ,t without incut- 
 
 203 
 
 ring the ri^k of leading ibem o\ii of the way ; it would 
 act then as an impediment, it would not act as a complete 
 barrier. But in the circumstances in which men really 
 are, to give them a set of doctrines and a ritual, with the 
 notion that both are revealed, is to furnish them with a di- 
 vine sanction to continue unregenerate, is to enable them 
 to be religious without undergoing the process of conver- 
 sion. Nor can it be pietended that this happens only from 
 time to time ; it is the broad rule, and any thing eise u^ 
 the rare exception. The mechanism by which this result 
 is effected, is obvious ; the process of reasoning by which 
 the conclusion is arrived at, may be stated thus— We are 
 informed tliat it is an act of piety to consecrate one day 
 in seven, that the edifice used for religious assemblies iw 
 the house of God, that the minister who convenes them is 
 a divinely appointed ambassador of Jesus Christ, that bap- 
 tism by water and the cg^munion in bread and wine a/e 
 seals of a covenant, that the regulations of the society to 
 which we belong, are from heaven ; we receive this, and 
 consider that in conforming to this much we have religion 
 enough. It is of no use that you inform those who act 
 thus that they have embraced only a part of the gospel ; 
 you have already furnished them with such strong argu- 
 ments for believing that the part which they do adopt is of 
 immeasurable importance, that they take you at your word 
 and refuse to receive any more. There are at this mo- 
 ment many millions who profess Christianity ; in the num- 
 ber, is there one in the thousand whose religion is any 
 tking more than this ? The view which alledges that thq 
 ceremonies of the Levitical priesthood when translated in- 
 to their spiritual meaning, amount to the sentiments and 
 conduct suitable to the christian, seems to be free from 
 objections of this kind. In arriving at this opinion, it 
 makes use of that mode pf interpretation which the most 
 
 
i 
 
 204 
 
 ... „dmltted success, applied t.> 
 ,„„us Interpreters have, wUh admutt ^^^^^^.^^^ 
 
 ler parts of the Old TcsU,n t ^ ^^^^ ^,, ,„. 
 
 from rites, U makes pr<vv.. on ^o '^ ,^ ., „„„ at 
 
 coincident with the elect, the rea P ^^^ ^^^„„, ^ut- 
 
 ' ,,. >r« ^/.ro«ffA '/.^ 'Sefi strand let the life gWe the 
 «.ard. it says let there ^^'^.^^ ,„, considers that 
 
 shape. Ii ="'>"'T Twuaht about. 
 
 ,„ Jlanting it, all ^I^^^S^, ,„angements for a 
 
 The other view, U.at wh.cn ^^^ „^^ ever. 
 
 .ode of doctrine and a 00^0 f d,sc^^ ^^^^^ ^„^ „,,,, 
 
 attain its own chief object ,1 .^^^^^^ ^^^ ^^^^^^^„ „. 
 
 conformity a. which it '"■"^- ^ j,. ,,„ Us stringency, 
 
 society to adopt '«.-"'"";\ "„" ^^peting man^uvres.- 
 ,, arives other portions to ^<=t uP <> P ^ acquiescence. 
 It produces frequently more oppos. on ^^^.^^^^^ ^„ „,„ 
 
 Whilst it fails in its P""'^'P=; .f^X^ f„, eschewing true 
 
 „adness of human -^-^ke advantage of it ; whiH 
 religion, that almost all men akea^^^^ ._^g^^^^^^^^_^^ .,^ 
 
 It does not succeed to^-T^o ^.^^^^^ from pressing iH 
 
 ,K,rice measures, it prevents g ^^ ^^ g„,,. 
 
 . ,lai,ns in such a manner as ^°^'^^ .^^^ t,ue doc- 
 
 .eeds upon the -P*;-"; ^ ^Lrs by rule, all ;-« 
 should hope to make his P»P ^..^rtain wk- 
 
 ,UUe that he had given ^ -f^«;;°;„o.ledge. or had fa- 
 tUer they were in possesion f any ^^ ^^^^.^ ^^ 
 
 ,„Hies to ur,e it. It ''.";. 'j^^ bought to produce th 
 thought, instead o. P""""" f ^'.^.^jifection. ThecoJ 
 ^.yle 1' ''- ^'""7": v:S the church is rent, decla.. 
 
 C( 
 
006 
 
 s doctrines 
 tiat w\n be 
 
 {t comes a* 
 
 centre oui- 
 I'lfe give the. 
 )ns\aers that 
 
 croents for a 
 loes not ever. 
 ,t the mctallu' 
 one portion of 
 Us stringency, 
 manoBUvres.— 
 I acquiescence, 
 furnishes to t\u) 
 eschewing true 
 
 ^e of it ; '^:' 
 
 introducing i^"* 
 from pressing it' 
 
 2 thai true doc- 
 
 ,r itself- UP'"- 
 thetorician, w>i» 
 
 , by rule, all tk 
 ■o ascertain «!«• 
 vledge, or had fr 
 
 ,giveAavv3 W*. 
 .ht to pro<Wce 0.e 
 Action. The con- 
 ch is rent, decUn 
 ,duce uniform*- '. 
 Ifot these paruM" 
 '„ no nearer to i"I 
 
 uim. The degree of importance which each sect attacli. 
 ts to its framework, the all absorbing influence which 
 this exerts, tells audibly tluit whilst it does not produce 
 conformity, it brings in Phariseism, hypocrisy and death on 
 ?.il sides. In any other matter but religion men would 
 allow that the evidence of many centuries had some mean- 
 ing, and should exert some influence. Were ii not a ques- 
 tion of religion, when they looked back and saw that in 
 rjl time past men have been satisfied to lean upon the 
 scaftblding which ecclesiastics furnisihed them, and to care 
 for nothing more ; when they looked around them and 
 {lerceived that this is the case at present, when they ob- 
 served that the opinions in regard to discipline might vary 
 indetinitely, but that vary as they would they led always 
 u the same results, and produced only formalists and bi- 
 gots ; they would arrive at very broad conclusions as to 
 something radically bad in the system. Being a question 
 not of scic7ice, but of religion, superstition interferes, and 
 ail the result that follows, is some trivial modification in 
 ■some unimportant part of the framework. 
 
 Ideas similar to those which we now advance, have been 
 urged in former times; but hitherto, ecclesiastics have 
 been able to hinder their influence, by making it appear 
 ihut they are opposed to what is called a visible Church ; 
 and that being so they are subversive'of religion. As an 
 otisct to this statement, one might well put the question, 
 can any thing be much more hostile to religion than the 
 present views and practices which lead all men to profess 
 without leading many to believe? The ruse, however, 
 has succeeded ; men have allowed themselves to be per. 
 Hiaded that those who maintain that Scripture does not 
 impose a code of discipline apart from a plan of doctrine, 
 ire enemies to an outward confederation, and that being 
 ^o they are by consequence hostile to divine truth. Even 
 
20e 
 
 now the statciticnl could not be plainly laid before th^ 
 public, thut what WC call ordinances are unconrertcd 
 types, and that they should be rendered into doctrinei, 
 without drawing down upon the ptopounder ihe obloquy 
 of being represented as an infidel at heart. The formal 
 priests considering that their craft was in danger, would 
 sound, or rather hint and whisper an alarm, and society 
 would be led to the charge, not against a man who had 
 peculiar ideas on certain points, but against one who waa 
 described as an enemy to revealed religion. Even those 
 who half suspect that these ordinances are ceremonies that 
 have no right to continue on their present footing, are un- 
 willing to hear anything said against them, and whenever 
 they are impugned, enter on the defence by saying, we 
 must have something to rally round. The difficulty in our 
 judgment, is a pure invention. It is got up by those whose 
 theology being but a beggarly account of empty boxes, 
 a sterile catalogue of dead forms, they are resolved that 
 the nakedness of the lartd shall not be expos€fd. No man 
 who has Christ formed within him the hope of glory, need 
 be upset by these ideas about ordinances, be they true or 
 false, because in losing them he does not lose his all.— 
 But it is" not so with the great mass of those who compose 
 the visible Church ; their standing, their reputation, their 
 name for sanctity, their vast income, their peace of mind, 
 being derived from will-worship, and not from the spirit 
 of God, it i& not to be supposed that they will se6 t4ieir all 
 taken from them without rnaiiy a fbint and many a strug- 
 gle. Is it true, then, that these things are necesisary to 
 the existence of a Church on the eanh ; or is it not rather 
 the case that they are essential to the existence of a false 
 Church? It is found that other branches of krio\vledge 
 continue and flourish without tlie help 6f a ceffetnonial 
 apostolic successioii. Astronomy or painting does not re- 
 
207 
 
 jforc tb'^ 
 jotiterled 
 
 docltinci, 
 e obloquy 
 
 rer, wou\d 
 and society 
 in wbo bad 
 ne wbo was* 
 Bven tbose 
 gmoniea tbat 
 >ting, are um- 
 ^nd wbenever 
 ►y saying, we 
 ifficulty in our 
 y those whose 
 empty boxes, 
 
 resolved that 
 sed. No man 
 
 of glory, need 
 
 ,e they true or 
 lose bis alb— 
 e wbo compose 
 [eputation, their 
 ' peace of mind. 
 , frorii the spin' 
 LiU se6 t^ieir all 
 dinany a strug- 
 are necessary 10 
 ,r is it not rathet 
 isience of a false 
 les of krioMvledge 
 (yi a cetemonial 
 Ling does none- 
 
 •juirc a class of men pretending to an external commis- 
 sion to teaeh it ; it is found to be sufiicient for their ad- 
 vancement that there should be persons who have ob- 
 viously an aptitude for these studies. The aptitude ispef- 
 ceifed, it is developed by suitable instruction, it leads it:« 
 possessor to a career in which he advances his art in pro- 
 jwrtion to the strength of his tendency ; it procures for 
 him fame, occupation and income. How would it faro 
 with these arts, if men, instead of looking for an aptitude ^ 
 looked for a cormniasion 7 Would not their attention be 
 drawn away from a reality to a fiction, and would not tho 
 result be, that mc't would be passed by, and that per9on>* 
 would be encouraged who were rommissioned to execute 
 their task i« the vilest manner ? Does this remark not 
 upply to the religious world t They look for a commis- 
 sion, and formalists are the result. They, ask by what au- 
 thority doest thou these things, and pretenders are what 
 they gain by it. Is that a good system, and is this a pros- 
 perous estate, in which, teachers who are not themselves 
 taught, are notoriously the almost invariable feature? — 
 When such are the fruits, have we any great reason to 
 triumph as if v.e had found the true principle by which to 
 rear a visible Church ; when such things prevail all around, 
 are we eatitled to denounce a new proposition as inad- 
 missible before it is tried, nay before it is heard ? We 
 advance the&e opinions with respect to the Levitical priest- 
 hood with the feeling, not that they are subversive of a vi- 
 sible Church, but on the contrary with the intimate per- 
 ?!uasion that there can be no solid building until they fite 
 j,'enerally adopted. It is our opinion that as far as th ngv 
 jhave gone as yet, a visible church in tlie real «.ense of • le 
 erm, has not been realised. There is no unity in the 
 fection, for each day shews us »ome new principle ofdi-s- 
 eni that refuses to dwell within the oW enclosure. Tbere 
 
 
 I 
 
206 
 
 li 
 
 I 
 
 i 
 
 f 
 
 on a 
 
 tibr i, 
 
 to set 
 
 tagoij 
 
 tJie ot 
 
 ject ol 
 
 a class 
 
 elect i 
 
 this tri 
 
 pie rea* 
 
 work W( 
 
 iiuman j 
 
 IS little reality about it, fi>r by the confcs.sion of all pious 
 persons, the fruits which it usually produces, arc tame de- 
 votees andopeu iufideln. If it possesses neither uuity nor 
 sincerity; * is split into many sections, and if the mem- 
 bers of thesi. le usually mere politicians, what cause i"? 
 there for excessive alarm at the mention of a clumi^e ? It 
 might be better, it C(»uld not e;i.«ily be worse. On what 
 principle is the statement baaed, that to abrogate certain 
 formal notions, is to do away with the possibility of a vi- 
 sible Churcli ? Any one of the sciences is rendered pal- 
 pable enough without ceremonies. A professor, a lec- 
 ture room, an outline of sul)jects, an attendance of Ktu- 
 clents; that is found enough to keep the science in life, 
 and to make it bear very evident fruits. It is thought suf- 
 ficient that the teacher be w<dl tpialified, tliat his instru»>lto disco 
 lions be given with precision and metho<l. By this mean? I which th 
 (Communication takes place between mind and mind ; antil/aony o 
 the pupils carry the subject a little further forward thanlarranffem 
 their master. It is not considered essential that the sci-iieachers 
 encc should be taught with pretensions to a formal divini^iplan by \ 
 commission, in an edifice which has an inherent sanctity. Iseiected 
 on a day which is supposed to add holiness to the tran!='ior were t\ 
 action, and in connection with rites which appear to havcltaineji ^^ 
 no meaning, which certainly have no good results, buifcat was 
 which nevertheless are represented as of heavenly origlnBio thig o] 
 Is there that about religion which makes all these thinwivine or 
 essential to its being ? We firndy believe not. So faiftecaysg . 
 then from thinking that a church could not be visible, thafeneaioff 
 is to say could not have a corporate shape, in the abscncmbjg ' 
 of rites and of a formal priesthood, we consider that ouftevites 
 views would render it more visible than ever, and that wnj^g ^^ 
 a good purpose. At present, although it is visible, i' ■lialitieg ( 
 very generally in the shape of a visible evil. We have "•achers 
 doubt that to realise the opinions which we advancAemguj . 
 
trc ttvmf <1^' 
 cr unity u"^ 
 it* the. uicm- 
 
 clv.ing^ 
 
 .7 
 
 U 
 
 209 
 
 would be to give it a being as a visible gooil. Let tiic idea ' 
 gain ground thut scripture from first to last has its eye tip- 
 on a determinate botiy, but that this body is neither inor«^ 
 n6r less than the elect people. Let it be considered thai 
 to set up another line along side of this, is to erect an an- 
 tagonist principle, which has always been found deadly to 
 the other. Let it be esteemed a fixed position that the ol>- 
 ject of the Levitical body, was not to represent a people or 
 a class distinct from the elect ; but to represent the vvhclc 
 elect in their imcstly character. Let it be deemed that 
 this tribe was chosen to exhibit this doctrine for the sim- 
 ple reason, that to have employed the whole nation in the 
 work would have been incompatible with the exigencies of 
 human nature. Let it be esteemed to be our proper object 
 to discover the doctrines cf)uched under the ceremonies 
 which the Levites performed, and not to repeat the cere- 
 mony over again. Let it be considered that all the 
 arrangements of Scripture relative to the procuring ot 
 teachers for the churches, were subordinate to the larger 
 plan by which God chose a people, and that all such were 
 selected because of the circumstance that they belonged, 
 to the tran^lor were to belong, to the elect nation. Let it be ascer- 
 \ onear to havcliained that whether it was Paul, or Barnabas, or Timothy 
 I TCsuUs, \)^what was appointed to teach the truth, he was nominated 
 f h avenly orig'"Bo this office either because he was already a partaker in 
 W these ihin2»ivine grace, or was destined soon to become so, and not 
 r e not. ^^ faiwecause of any connection that he had with any formal 
 1 he visible, tHwaealogy or class. Let it be broadly affirmed, that the 
 in t\ie abscncwble appointed men to be teachers because they were 
 ' nsider that oii««evites, that is to say believers ; not because they were 
 I cr nt^^ tbatVQksof a chain that had nothing but some suppositious 
 . • visible, i^W^lities to recommend it Let it be thought that to select 
 1 We have t#achers because they ^re of the elect, is a direct encour- 
 VicU we advancwement to true religion, whereas to choose them because 
 
 ,e. Onw^:»^ 
 ojtatd certain 
 ability of a VA- 
 rcndercd pal- 
 )iessor, a V<^' 
 udance of Btu- 
 pcioncc in lif'' 
 , is thought saf 
 ^\rat his instruc- 
 By this mean? 
 
 and mind ; and 
 ,er forward than 
 Lial that the r^ci- 
 o a formal divino 
 
 nhcrent sanctity. 
 
 ) 
 
210 
 
 „oy corrcBpona to some <;;;j;;;;'";;i'; 'X^?^'"' 
 , Hit show in *>"^"'-'^''';' ,',• let^uch ide.s preva.l. 
 '"- '"-'"^'":M'r.t i^o. O.cco,.a.ci. and the 
 ana l.-t them t.ke l.c ct. ^^_^^^^,^ ^,,, ^u. U 
 
 results must be «'->'^^"7. ,,„,.., (ic.tile ; the (ient.le 
 ,„ o.e co.«hinca off- - J ;; „, ,,„.,.., a-nplc was 
 went for n.orc n. .t ^^^^^J, ,,, ,,ern..ttca to nnx 
 erected by Jew« ^'•'"«' "" ''; ' un,R that «« have as v.. 
 
 »•-'--"•"'■" "!:!; "V':!ires,i wi'h the h.story of the 
 ,een in the Church ^""''V> ,^„,,.,e iu regard o 
 
 ftrst temple ; the oP'"'"'" J*";, „,j ,,e,i. to bring in the 
 „, pr-thood, U rece. --J.^^.^.^e very theory o. 
 events of the .econa te n^e .^^^^ ^^^^ eo-operat.o.. 
 
 religion has ->-"-o^ ^^ ^,„,,,ea have been >- 
 
 „f ,he heathen, and l'="=« ,,,,^ agreeing wUht. 
 
 ,„,e,l w.tl> nunisters and •"O'"';^ „„„,,, ^o help out tl.o 
 ::,ui-ed for.n, and --- ;^5' ^^^^^.^ ,„, caressed 
 ,e Loral objects, were '-'J^^^ ,^,,, »„ exhibit a g.^ 
 
 Ti,. views that -'^ ^^^^ then, beyond doubt, b». 
 „„o,y. Me,, wouia on a e^ ^^ ^_^^,,j. ^,„„3elve. 
 
 i„ doing so they wouia '»' ^« ,, Religion .n M 
 
 . v-v the very const.tut.on of the C, ^^^.^.^^, , 
 
 ;;.stem would rtot shew - - .J j^ „„„,3 co,j 
 
 anxious, to ass.st ' -J"^f '^jj ^^^ ,e because the shoe 
 
 tiuued to enter the fold, '' J° .^^^^^ teacher hav.ng 4 
 
 ,oU then, to come in. "e^ ^^^ ^^ p,^,,p« 
 
 1. adventitious to ^^^^^^,^:„l, , or by the fie.* 
 
 „„ by the notion of »" . ^P*'" J . , ^ ^jaces and holy <!»)' 
 
 o h ly '-.tes, or by '"-J- ^^fo possess real knowledj 
 
 -uM t^-""*" ;?:eS t*ese. V.e would be coj 
 
 and Vital p.cty. " '<« "''"^ ;„,„ ,ti,l dece.ve, but hj 
 
 dered to have noth.ng- "« " = ^^.^^ ,,hat tl.ei 
 
 ,„.aU would be h.s Uo^ -"P ^ ^^ .^ve real Lev.«^ 
 
 uow. The demand vvouw o , | 
 
,at to inako 
 ison pourcti 
 ileus prevail. 
 
 id, »"»i ^^^- 
 
 . ^Ij(. (joiitUe 
 Jl temple was 
 initUMl to mix 
 ,vc have as vci 
 history of t\«o 
 ae ill regard to 
 Lo bring m ^^'<^ 
 e very t\)eory ot 
 \^c co-operatiou 
 , havo been (U- 
 tcrreeingwithtb'' 
 Ao \ielp out tUo 
 ed but caressed 
 toexbibitag^H)<i| 
 eyond doubt, bui 
 j,jstify tbemselveH 
 Religion in m 
 nesent, positiveH 
 If wolves COI.I 
 'because the sW\\ 
 teacher having n<^l 
 . no longer prcVl*! 
 :, or by the ficiK* 
 iJees and holy M 
 ,ess real knoNvU'dj 
 he would be coij 
 undeceive, but ho' 
 a with what thev/1 
 IS have real Uv.i^ 
 
 211 
 
 nnd let Oiesc be wiser than the people in the propuriioi. 
 that the knowled^^rc of the teacher should excted thut of 
 the (liHciplo. To those* who object tlial all this might be 
 rountotfeited, we reply that it mi^ht bo, but that it is more 
 ditliculilo imitate a wise and good man, than to be apricot 
 accordini^ to the plumb line of a furuiMl sect. 'J'he people 
 too, would greatly benefit by the exchange. Ce:^^i:li^ to 
 attach holiness to pedigree, gowns, rites, places and diiy?*, 
 tliey would be strongly urged to inquire in what it really 
 consisted. Finding tint it lay in a new heart and its el- 
 ff ts, many would be induced to examine into t!iej*e par- 
 ticulars, who at {)resent are quite stupilied and deudcned 
 liv the rite. As soon as it was dearlv ascertained that 
 religion was an arena for any degree of intelligence, and 
 that it was no sphere for pedantic ceremony, it would be- 
 come respectable ; land whatever sceptics njight ulledge 
 against it, tliey would no longer be able to name it a stu- 
 pid imposture, fit only for the gaping rabble, ll' men 
 ceased to assemble in their meeting houses to see sign^', 
 and to gaze at mu:nmeries, they would dem.and something 
 mental: if their senses were no longer to be amused, thev 
 would ask food for the mind. If they forsook the see-saw 
 raid rotatory movements which ceremonies produce, they 
 would naturally in many in.stances make trial of the pro- 
 gressive movement. If they abandoned the system which 
 jrlories in keeping men what they are, and which effects 
 Ithis by habituating them early to fictions, they would fre- 
 quently go for the plan which proposes to carry them for- 
 hvnrd from strength to strength, and from glory to glory 
 ihit when the opinion fairly prevailed, that religion id a 
 fpiritual and mental exercise, and that these ceremouieK 
 'Inch now encumber it are admirable doctrines untrari':- 
 |:il«'d, it is impossible to say how great and rapid would 
 vUe progres? Th^r^* beinp- noth:::gr th:".i to r*avc 
 
 111 
 \ 
 
 c ■ 
 
 I 
 
 
212 
 
 ers must prove thrirUUevn the s=^ ^^^^.^ ^^.^^ . .^ey 
 
 lessors of '^-y^"'':\rZXL develop their volume ; 
 „.„st unroll the char^ J^^ ^ , ,„d old;" we can 
 
 they must extract from .t tm = _^^.^^^,^^ ^„,,, 
 
 dinger Indulge ^^S:C>u would this he to 
 that is never to end. YJ,! an-* ♦>'« f"'*'' "P""'', , 
 
 distinguish ^'-''\^\lZrToi unfettered think.ng > 
 if ,elis.on became '^e ^J-^« ^,^^ „,„. of boundle » 
 ^ould by the same f^^^^^^ „„, there was r>o essen- 
 action. Men havmg "i";"'" ,„d going the round 
 
 Ul goodness - ^^^l— f ^ to -V- «hat was 
 of the same "^««'X^t„^„'„ous results might we not an- 
 really virtuous. What «»"""°" ,j j^ „ot deserve the 
 icipate from such a«, X, the bulletin. Cbr.s, 
 name of a moral revoluUon ^ ^ ^.,, ^^ , ., j^ty, 
 
 Jesus expects that ev«y "«» th , ^^^^^^.^^ ^^^^^ ^^^ 
 was heard and understood , wh n ^^^^^_^^^ ^^ ^^^^ 
 
 : take the attention off w^e P" a • ^.^^^^ ^^^^^^^^^ 
 
 „ight we not expect »» J^»^ P ,,, generally can- 
 
 regeneration and its "''^'^^ ^„ j„„ ,,ces that enable . 
 
 .ised; wbenthe P^^^^^f/^tJke his conversion.. 
 
 ™an to escape -^""'^^'""^ "V'^Ln these were abolished, 
 
 amount to nothing m «>»<>;^'jj^; fo, . But if the h,b 
 
 what a new race m.ght we »ot ^^ ^^^^^^, ^,„, 
 
 moralities "^ *\.*"'*^„^°Xory of the churches toH 
 if there was »oth.ng m *« *''«°J the attention 
 
 ,ent them ^'"^.'^'''f ^'Ze^^y^^^^-^^' '''^i 
 if the investigauon of re e^«d ^„„„^ ,„ operauj 
 
 if the imitation of Christ becam ^^^^^ .^ ^ ^ j 
 
our teach- 
 ,hat t^e pro- 
 
 leir volume ; 
 ,\(\ ;" we can 
 rculat career 
 Id tbis be, to 
 ipostlel But 
 i tbmking, it 
 ,t oi boundlest^ 
 was no essen- 
 3Uig tb€ round 
 :iuire wbat was 
 iigbt we nol an- 
 Qot deserve tbe 
 bulletin, Cbnst 
 vviU do bis duty, 
 allacies tbat nov/ 
 txtinannerofmeiv 
 
 cburcbes'. >Vben 
 cs generally can- 
 ces tbat enable a 
 , Kis conversion to 
 ^e were abolisbed _ 
 T But if tbe bigh| 
 s of general studf. 
 
 he cburcbes to F 
 pen tbc attention, 
 
 became comtnon 
 .anon, an operatj 
 
 was moral in a m 
 >re so in sucb a ^ 
 ,d been witb i^^ 
 
 knowledge and »« 
 
 213 
 
 iiness, along the appointed pathway of action, were in re- 
 covering morality, to recover her privileges; if by doing 
 the will and learning the doctrine, jshe were to find her- 
 self clothed again with powers equal or superior to any 
 thing that distinguished the Apostolic age, would there 
 then be any room for the complaint, that in ceasing to be 
 o^emonial, she ceased to be visible ? Knowledge and vir- 
 tue communicate as much visibility to a person or a com- 
 munity, as anything that can be imagined. That which 
 is promotive of them, is promotive of the visibility of a 
 Cliurch. If our doctrines are more productive of these 
 qualities, than present ideas, they tewl not to <l«stroy but 
 to give being to a visible Church. We allow that did our 
 opinions prevail, the religious commonwealth might be 
 much less visible in the matter of lofty spires, fretted 
 aisles, stained windows, haughty ecclesiastics, unconvert- 
 ed ministers, and superstitious devotees ; but are tliese 
 things essential ; might not these customs be more ho- 
 noured in the breach than in the observance ? It is a so- 
 phism to say of opinions that they are subversive of a vi- 
 sible Church, unless it can be proved that they are un- 
 scriptural, and also that they are opposed to the growth 
 of intelligence and true holiness. If it can be shewn that 
 they are not hostile to these qualities, but on the contrary 
 we directly calculated to cherish them, then their influ- 
 |cnce will be to give permanence and distinctness to a re- 
 igious community. They may force it to alter the cha- 
 acter of its visibility, they may compel it to be visible for 
 ood deeds, instead of being visible for pageantry and 
 iee, but do they in this render it less visible or less wor- 
 •y? Opinions whose tendency is to bring the heavens 
 arer to the earth, to render the intercourse between 
 od and man less circuitous, to augment indefinitely the 
 ount of knowled^je, to elevate the moral standard im^ 
 
 i 1 
 
 ¥ f 
 
 m 
 

 
 214 
 
 1 1 to render the number 
 measurably above -^^^""1 llli^y Scaler than it ha, 
 „f those «ho are truly god y . - J J greatly supe- 
 
 ever been, to make the <\-'^^yj „,„ ,, be a more re 
 „or to what now obta.ns to cau ^^^ ^_^^^ ^^ .^^,^^^, ,, 
 
 „,^ctable being m -^['^l'^^^^ ,^, amount of m.sery an.l 
 iLnity of fr^'='^""'.^?tr; even in a remote degree, 
 crhne ; opinions ^"^'^"^ P'^"'",„„ot have the dispo..«on 
 ,0 bring about these ^-^^^'^^^^^.^ They are .ndeed 
 ,„ t,ke visibility from the "=""' , „e subversive 
 
 :: 'Capable of being ^^^^tP.. many rooted 
 .f much that nowex.sts, hey a PI ^^ ^^^^ ^^._^„„y „ 
 
 ,.,d time-honoured P-J" J^^^;,;,,,,. ,Wey are in the .amo 
 knowledge and sprntua Ch ^f ^ ^^ ^^.^^ ,, d ,. 
 
 ,eg,ee favourable to -J-^ ";.„„ ;„,, the hand, of the 
 ,,J the administration of rehg. ^^^^^ ^,,y „o,er. 
 
 visest and best of a.e ele . .J P ^^ ^,^„g,,e so far 
 ,Vom assuming the direction the) g ^^^ ^^^^^ .^.^ 
 ,, i, possible all -f"S-;f :^;^„,,*. ifthey strive a 
 the rc«? and subversive ..fM ^^^^.^^^ ^.„,ui be 
 
 ,er a religion, that co-'"? j° ;';^^ ,„d would have tbc 
 free from monopolies and e™^";;^^ ^ ^„, interference ot 
 '"questioned right '« S-w. - ho" ^^ ^„„,„pUto 
 
 ihese results; are lui-j 
 
 Church. • , -..lon which is sometimes urge 
 
 There is another ^^ "d ocate, those who arc no, 
 .gainst.the opinions tht we a _^^^ ^^^^„,_ 
 
 able to bring against th mj ^ ^^.^,„„, fe j 
 
 that they are ""--^s J^ ^d until a graver .in can j 
 
 that this cannot be '"''^'»"*';' ,,,,, they might m so j 
 
 proved against them, ^^e ^''^;^,, ^he life was want* 
 
 •nstances put order to fl.gbt. «Je ^^^^ ^^^ .^^„„ 
 
 .,e allow that -^-^^S^gether by the iron ban-U' 
 .pirit, where they are heia t g . 
 
215 
 
 the nun^ber 
 f ibaii it has 
 
 greatly supc- 
 )e a more rc- 
 oinciea^ethc 
 
 • of misery and 
 remote degree, 
 t\ie disposition 
 \)ey are indeed 
 J are subversive 
 to many rooted 
 , j,re friendly to 
 J are in the same 
 If they tend t(» 
 Ihe hands of the 
 event any other, 
 to abrogate so far 
 are promotive ot 
 if ibey strive at- 
 heaven, would be 
 nd would have the 
 be interference c,i 
 t they contemplate 
 .porters of a visible 
 
 is sometimes urged 
 . those who are not 
 serious charge, say. 
 ^ ,eply wHhout feaM 
 1 a graver .^in can n 
 t they might in soi^l 
 ^^e W^^ was wanting! 
 , built up without tli 
 by the iron bana^l 
 
 a carnal superstition, that such things might be torn asun- 
 der by the entrance of these principles. But have such 
 confederations any right to hold together ; is it to speak 
 evil of our ideas to say of them, that they might blow up 
 such dens of villainy ? In no other sense, do we believe, 
 that it could be said of them with truth, that they are hos- 
 tile to order. Are they the very mind of God, so fur as 
 they go? Unless the contrary can be proved, the charge 
 cannot be made out. The ruler of the universe is a (iod 
 of order. The principle is conspicuous in the smallest of 
 his works. Is there any thing less important than a drop 
 <if water, or a particle of snow, yet the one is an exact 
 sphere, and the other a regular crystal. But if order corars 
 down so low as this, it cannot be wanting in any dogma 
 connected with the structure of the church, which the sou 
 of God purchased with his blood. Before it can be proved 
 that our ideas strike at order, it must be shewn that tliey 
 are not of God. It cannot be allowed that they are of him, 
 and at the same time that they lead to disorder. The two 
 thoughts are incompatible. Let it be admitted that they 
 are the mind of the spirit, and it follows by necessary 
 consequence, that they tend to order. There is some small 
 amount of order in the churches even now, with the mi- 
 nute degree of godliness that is diffused through them-'— 
 whereby we see that the holy spirit cannot be even slight- 
 ly present on the earth, without carrying along with him 
 ^ome portion of his essential (Qualities. Are these ideas 
 of ours calculate('. to advance the kingdom of heaven on 
 the earth ? If they are so, and in the measure that they 
 are so, are t^hey adapted and destined to increase the 
 amount of true evangelical order in the churches ? 
 
 ! 
 
 ' 
 
 ii 
 
 r: }, .% » 
 
 < ''hi 
 
216 
 
 CHAPTER VII. ■ ' 
 
 THE IBEA IN PSAl^WOBlT. 
 
 . nU belter understood than the 
 
 The psalms are <=«'''.'"''^,'2 understood as the hU- 
 
 Pentateuch ; »>« ^ "!, Jli _:;: 'i, and they are proba- 
 
 torical books of the Old T. ^'T* portion which is termed 
 
 l,ly not so well understood as tl«^ P"'*^^ ^j,^^ ^^ „ust 
 
 Z prophets. The -- "^^ -pe'cting then..- 
 
 l,e in the infancy of our "^ion. If A«y ^^'^ "«' 
 They have had a fa.r share of a^lent.on ^.^^^^ ^^^^ 
 
 ,.een .nore investigated than othepa^ ^^^^ 
 
 „ave attracted about as -"'=\»° ^^/^ Ju.em have been 
 
 The treatises that have been «"Mo ^^^^^ „uh 
 
 ,U.okinds. ^"^''^r 'aSlaSuage; intheother 
 
 an eye to the.r poetry, '^^to"^-;"^^;;;^"",^^ sentimen, 
 
 ,hev have been examined with reference ^^ ^^ 
 
 and doctrine. There has been no hck o ^^^ ^ ^^^ ^^ 
 
 iV.t sort ; and topics ^-^JlZrn^^^r., have been 
 speech, and o'^er pecuhar.t.es of «,« ^^,^^^^ ,„a„ 
 
 V minutely discussed, both as they are. n^^^^^^^^^^.^,, 
 ,l,ev stand in comparison with ^^^^^ ^^ ,,„. 
 
 productions of secular poets^ The ve j ^^ ^^^ ^_^^^ , 
 Len of works of this sP^ces d..s n^ g ^^^^^ ^^^^ A 
 
 est wish to know «•"'« °^'''\"„, .„ J„i„d they are A 
 ,,are in making men b>^l>ops b»t « ^^^_^^ ^.^^^^ ^^ , I 
 
 — hrc=-humL — ^ 
 
217 
 
 Hymns, and 
 ilody IN YOVR 
 
 stood tban the 
 00(1 as ibe his- 
 bey areproba- 
 vhicb is termed 
 ,s, tbat we must 
 meeting tbem.— 
 If tbey have not 
 f tbe bible, tbey 
 ^y otber section. 
 , tbem bave been 
 n canvassed with 
 age; in tbe otber 
 to tbeir sentiment 
 of works of the 
 ;re, tbe figares of 
 ucture, have been 
 Lbemselves, andas 
 
 me features in the 
 
 J little tbat we have 
 
 give us tbe small- 
 
 ,ey bave bad much 
 
 >ur mind tbey are as 
 
 isually cited, as the 
 , Tbe language »n 
 'especially in scrip- 
 idea itself, to ad0 
 
 of the one being viewed separately from the other. These 
 critics of the style, have been men to whom the thought 
 was a complete enigma ; and all the prolusions they have 
 given to the world have shewn, that being ignorant of the 
 chief topic, they could have few just notions of the sub- 
 ordinate matters. Not only have they displayed want of 
 perception when they attempted to go beyond the limits of 
 the province which they selected as their own ; even with- 
 in what might be considered their own department, their 
 mistakes are numerous and striking. The subtle Bentley, 
 when he proce'^ded to write a critique upon Paradise I^st, 
 was shorn of his former honours ; he had learning, but he 
 was without fancy or feeling.* So these critics of the style 
 of scripture, after having acquired a name by their glosses 
 on heathen authors, generally deserve to lose it by the 
 manner in which they deal with the word of God. Their 
 scholarship continues — but being employed upon writings 
 whose meaning is hidden from their sight, it only helps to 
 make them contemptible. When tbey attempt to throw 
 out a suggestion on any subject where the doctrine is in- 
 volved, they are almost invariably in gross error ; but this 
 was to be looked for ; the strange thing is that their re 
 marks are frequently unsound, even when they are of a 
 verbal nature, because they are analysing a style which u 
 ihe casement of an idea that is beyond their apprehensi>3n. 
 We are convinced that these opinions respecting writers 
 on the text, would be held more generally tlian they are by 
 believers, were it not that spiritual men are very comnun- 
 ly prone to exctssive sentiment, actuated much more by 
 feeling than by intelligence, frecjuently indisposed to se- 
 vere thought, and therefore very apt to indulge in wonder- 
 [rnent at the mental prowess of those, who speak of such 
 [mysterious topics as, strophe, antistrophe, paralellism, and 
 who because of their skill in these, have been promoted 
 
 
218 
 
 i\ 
 
 to be Lords over the heritage. We consider that works 
 of this kind are often useless, frequently worse than use- 
 less, produce a pernicious effect because of the mysterious 
 prestige in their favour, and have few good features about 
 them, unless it be that their sterile, pedantic, and expen- 
 sive character, confines them to a limited circle of read- 
 ers. Such productions inform us of some few curiosities 
 in the structure of the Psalms ; but we doubt much whe- 
 ther they impart one thought, by which the spiritual tem- 
 ple is likely to be reared. 
 
 The other class of writings have had a different effect, 
 and have put us in possession of any valuable knowledge 
 that we have of this part ofi Scripture. Their principal 
 object has been to determine the doctrine, or to draw it 
 out to practical uses. Their authors have been men who 
 sympathised with the spirit of the Bible. Borrov/ing from 
 the others, and often foolishly, their notions in regard to 
 subjects purely literary, they have drawn their ideas about 
 the sentiment from a purer source. Hence there is often 
 a strong contrast between the weakness of their exego 
 tical criticism, and the solidity of their notices upon the 
 doctrine. With all their defects they have brought toge- 
 ther some important information. At an early period it 
 struck interpreters of this kind, that such references w 
 they had already found in the prophets to the kingdom of 
 Christ, were to be looked for in the Psalms. Jesus him- 
 self warrants this supposition, when he shewed the disci 
 plea out of the PsaJms the things concerning himself.— 
 The like expectation was justified by the circumstances of 
 the author. Eminently evangelical in his character, con- 
 fessedly a distinguished type of Messiah, his progenitor 
 according to the flesh, was it to be anticipated that Iw 
 would be silent on a theme which engages so much of the 
 ^attention of the other sacred penmen ? Setting out from 
 
219 
 
 r 
 
 ihese premises, many pious commentators have carefully 
 gone over the ground, and have endeavoured to interpret 
 each one of these compositions in such a manner as to 
 shew its connection with the Now Testament Church. — 
 Whilst we w armly sympathise with the critics who have 
 prosecuted this spiritual enquiry, we think it right to men- 
 tion it as our opinion, that they liave dealt with the sub- 
 ject in a manner too narrow and formal. The Kingdom 
 of Christ, means a very great deal more than the transac- 
 tions connected with the terrestrial history of its founder. 
 It means the entire series of events, that shall occur until 
 time shall be no more. Now the error to which we ad- 
 vert, consists in overlooking this fact, and in so dealing 
 with the Psalms, as if they could contain no reference hut 
 to this small section of the great history. This is the mis- 
 take that pervades the plan of interpretation which Home 
 attempted to erect; and this is also the fallacy which runs 
 through the whole system of a far greater and better man, 
 -Matthew Henry. Those wko have adopted this metUxi, 
 have weakly supposed that they could not be evangelical, 
 unless they extracted from the Psalms, ideas in all instances 
 coincident with the events in the mortal life of Jesus 
 Christ. Out of this narrow theory have sprung some of 
 the chief difficulties that have attended the doctrinal ex- 
 p<Ksition of the Psalms ; and in our judgment the subject 
 must continue to be encumbered with insuperable ob- 
 stacles, until it be subjected to a criterion that is much 
 more ample. If these compositions embrace all that va- 
 riety of topics which we believe that they comprehend ; iC 
 along with references that are peculiarly applicable to the 
 earthly career of Messiah, they take in many of those in* 
 numerable facts that are to transpire until the era that he 
 comes, the second time, without sin unto salvation ; if 
 ^hey pourtray to our view all t-he various modes of feeling 
 
220 
 
 VJ I 
 
 lA'i 
 
 I 
 
 i 
 
 to which the individual believer is liable^ and all the va- 
 rious situations in which the collective church is to be 
 placed from the beginning down to the end ; if instead of 
 striking but one note, they give us all the ^ones that cau 
 be produced by the harp of Sion, that must be a confined 
 theory which sought to bring out but one idea where there 
 were so many. 
 
 The state of our knowledge of these compositions, may 
 be comprised within the following particulars. We are 
 aware in a general manner, that spiritual ideas are con- 
 tained in these writings, in common with the other scrip- 
 tures. We have already appropriated a meaning to many 
 isolated passages ; and more especially to any that appear 
 capable of beiiig applied to the incidents in the life of 
 Christ. Evangelical interpretation has procfidfed thus 
 far, that probably there are not many of them that have 
 altogether escaped from it. In most of them there are at 
 least one or two passages, that have been spiritualised in 
 oneway or other. About as many edifying and moral re- 
 flections have been drawn from this book, as from any other 
 of the scriptures of the Old Testament. On the other 
 hand, no catholic scheme has been applied, which begin- 
 ning with a summary view of the intention of the whole, 
 has proceeded to analyse the details in a manner that har- 
 monises with the general theory. So much is this the 
 case, that there is a question still under discussion, that 
 must have been already solved, were we in possession of 
 any deep or comprehensive knowledge of the book. It i^ 
 still a disputed point whether David be the sole author, or 
 whether the Psalms are by several writers. Because in 
 one passage we find it stated, that the prayers of David 
 the son of Jesse, are ended ; because there are several of 
 the Psalms whose facts do not correspond with the period 
 of David ; grounded on reasons such as these, there is w 
 
d all the va- 
 rch is to be 
 if instead of 
 ones that can 
 be a confined 
 a where there 
 
 positions, may 
 lars. We arc 
 ideas are con- 
 iie other scrip- 
 waning to many 
 any thaV appe^^ 
 
 in the life of 
 pTOce'id-ed thus 
 them that have 
 cm there are at 
 I spiritualised in 
 ig and moral re- 
 IS from any other 
 On the other 
 3d, which begin- 
 on of the whole, 
 manner that har- 
 much is this the 
 r discussion, that 
 e in possession of 
 )f the book. It i^ 
 he sole author, or 
 lers. Because in 
 
 prayers of Davia 
 here are several of 
 ,nd with the perioa 
 3 these, there ia w 
 
 OOI 
 
 opinion which is entertained by many, that the book is a 
 collection, and that in addition to David, Solomon, Ezra, 
 Nehemiah, and perhaps Isaiah and Jeremiah, were con- 
 cerned in its composition. How easily might these little 
 difficulties be answered ! David says that his prayers arc 
 esided ; how speciously may it be presumed, that he spoke 
 of his Psalms of one kind, and not of them all ; how pos- 
 sible might it be to shew, that the pieces which precede 
 this remark of his, are more of the supplicatory sort than 
 those which come after ; how natural does it seem to ap- 
 ply the expression to the single Psalm in which it occurs ! 
 Again, there are many of these compositions that seem 
 to refer . to events subsequent to the time of David ; se- 
 veral of them for instance, appear to bear upon the capti- 
 vity in Babylon. Instead of finding it necessary to sup- 
 pose that these were written by men, the cotemporaries of 
 the facts referred to, how much more natural to suppose 
 that they are prophecies of David ! If he prophesied of 
 some circumstances, as it is generally admitted that he 
 did, where is the difficulty in supposing that he might 
 prophecy of others ? The diversity of opinion that exists, 
 relative to this very initial question of the authorship, is 
 one plain proof how superficial is our knowledge in this 
 direction. To be ignorant who it was that wrote the 
 Psalms, is virtually to confess deep ignorance of what is 
 written in them. Hence, with the exception of that very 
 exclusive theory to which we have alluded, which sought 
 to make them all descriptive of the humanity of Christ, 
 we are not aware of any general arrangement that has 
 been attempted, which pretended to give a probable expla- 
 nation of the whole plan. We are not in possession of 
 any data that enable us to say with decision, the Psalms 
 [were written with such and such intentions, they shadow 
 [forth feelings of a definite kind, they point to events of a. 
 
 / ' 
 
 111 
 
 ifS, 
 
1P> 
 
 !iMir 
 
 222 
 
 ^ \^i before u? a collecium of 
 
 ,„ucuUr sort. ^^«/;;:j:,TtoU. «'- '^^^ '''""^ 
 ■,CU sufficient to g''« " '^r"; ,„ t„e following feature., 
 iron, the other p.rU of -P- ^^ ^^ ^^ ^^^^^^ ^^ ^,^^, , 
 it was written witli a give- J 
 
 particular inirposc. • . ^ ,,„,, g,eat must be 
 
 Another circumstance that ve ^^^^^ ^^^_^^^^,_ 
 
 our Ignorance in ^^ ^^^^^^^ ,,tle, under «hat cir- 
 ,„a„y of the psalms mfurm u n ^^^^^ ^^^^^^^^ 
 
 cumstances, or with -^'\"'^^l^,,Jo. from the hint ; 
 «e have been able to «»";; ^ '^^,„,.er, as to shew th« 
 „t we have used it m such » '""" ^^, , doctrine from a 
 ,e did not understand '--^"J ,„,„,,,on of this fac, 
 ,y,e. We cannot t'""^ " " *-;« ,,,,„ of the psalms th. 
 than the following. Ihere the name « g.vM 
 
 „.e designated " ^'-'^J^jX^ cession. Some the- 
 . not only to the first, b»ttoeach m ^^ ,„,„preher.- 
 
 :,ymuLbeformedtoaccounao ati .^ ^^^^ ^^^^ ^^. 
 
 ded so many pieces, ^'^uute were steps to the ten,- 
 
 gree likewise means a ^^P-^" "f^ ^y two battalions ol 
 ;,e, therefore these songs were su^g y ^^^^ ^^^^^ ^^^ 
 
 'priests, ranged oppos. e to f ^f g^„ious notion rnig > 
 o the house of God. ^e-t tn 8 ^p.obabk 
 
 .ot quite content all """f ■^"^trlative. It is related «l 
 was brought fo'--''' ?;;^;1 seized with a sickne. 
 . good King llezekiah, that he w ^^^^ ^ 
 
 ?hat brought him near to the gaU^s ^^^^ ^^ „„ 
 
 ^asinthis P'^'^-^^.-l^tlCas granted; and as a s,, 
 
 .„ight be spared, "^^^^^e to be ='""«-'l ^■'"•' * 
 that fifteen years more of life wer ^^ ^^^^ j^^, ^ 
 
 laow went bacMh- n^^^^^^^^^ this gre. a. 
 
 • . How likely 'hat Hezekian ^ ^^^ ^^^^ „ I 
 
 verancevhow .kelyth hew j^^^^^.^^^„„d,,,,, 
 
 ' '"^''-^^PrrJX^'ftii-^-din.inacoUec.c-.. 
 ,iie composed, arev^ - 
 
223 
 
 collecium of 
 i book ditlers 
 ving featurcb, 
 ed to effect a 
 
 great must be 
 
 that although 
 tnder ^hat cir- 
 ,ere compoBCil, 
 from the hint ; 
 
 as to shew thm 
 doctrine from a 
 ion of tliis fact, 
 
 the psalms that 
 le name i^ given 
 r»on. Some the- 
 
 that comprehef/ 
 1 The word de- 
 } steps to the tem- 
 
 two battalions of 
 I the steps leading 
 ious notion mig^t 
 , quite as probable 
 It is related ii 
 .dwith asickne?: 
 death. When be 
 rnestly that his life 
 ted; and as a fig" 
 36 allowed him, ib«! 
 Trees on the dial.- 
 Ued this great del 
 psahn for each ye^'j 
 heftfteenodeswliic^ 
 T i- acollectk^r 
 
 r> 
 
 lo have been by Divid ; how much probability is added 
 to this notion when it is furtlier borne in mind, that out 
 of the fifieen, four liave the title, 'A sonjx of decrees for 
 Solomon!" Wo give this as a spf»cimen of the deep i^'- 
 norance in which we are of this book ; and also of tnc 
 gratuitous assumptions by which we seek to conceal our 
 want of knowledge. Why did it not occur to these 
 tlieorists, that the philosophical me-thod of opening up 
 Scripture is to get it to explain itself Adhering to this 
 iriothod in the case in question, might they not have found 
 that these fifteen '*salms really contain what their titles 
 inight have led one to expect, a graduated scale of the 
 life of faith? Analysing the several pieces, they might 
 have discovered that the first could easily be regarded as 
 descriptive of that posture of feeling in which the man is, 
 when the knowledore of his fallen condition first breaks in 
 upon him. Whilst the first corresponds with this stage, 
 those that follow might be seen to coincide with those sen- 
 timents which other parts of Scripture represent, as the 
 gradations of the s})iritual life. Passing from the exami- 
 nation of the fifteen Psalms, it might have occurred to the 
 student, that there are many texts which sanction the idea 
 of an ascending scale, and several which describe its suc^ 
 cessive degrees. The resemblance between such pas- 
 sages, and these Psalms, might have appeared to strength 
 en the argument. And further, the reason of the thing 
 might have been called in to enhance this likelihood, and 
 to hold such language as this, Scripture certainly desires 
 that the spiritual man should acquire a determinate cha- 
 racter ; but if it does, it seems natural that it should set 
 forth the method in which it is ffcquired, and the n;ate- 
 I rials out of which it is formed ; if this be the case, and if 
 [these Psalms are perceived to exhibit a plan of groVvth in 
 jrace, that agrees either with an a p-iori view, or with 
 
 ! I 
 
 F^' 
 
334 
 
 .w., narts of Scripture, has not « 
 opinions derWed from other part o P^^ ,^^^^^^^ ,„ 
 
 Natural solution ^^^^^^^Xl to adduce othe, in- 
 
 their name t It *"»'<* ""'^J^^,^',, h„tastic as tl.e ca«= to 
 stances of inten>retat.on quUe » ^^^ ^^^^^ ^^^^^ ,„ 
 
 which we have PO'f'^''- '" ,,« U cut off from that 
 which the speaker 't, 1 '^ilubernacles Which he 
 
 pleasant commerce ^^^^'^^'^^ ^^^, ^he happiness that 
 once enjoyed; "the" m wh.chhe ^^^^^^ ^^^^^^. 
 
 belongs to him when "^^/'f^Ussedness of the priests 
 others in «Wch he records the b ess ^^^.^^^^ . 
 
 who d»ell -"r^eltt some great truth was not 
 
 others ia which »'V,tewe^intoth. Sanctuary , other, 
 
 revealed to him untd »>« «^-^^" ^f ^i,, building, the sc 
 i„whichhedeser.besthe « ^^^_^ .^ ,„ 
 
 lemnity of the ntes «>' J* "^^P;,,, „-.u. an eye of faith 
 those who look to the h.Us "fj""'" »„d absurd, 
 
 By a -o«»-°^'"7:^re:;rk t U to terminate in 
 all these high and holy remarks a .^ ^ ^^^^„^ 
 
 an antitype greatly "^^^ Z lilteto make it, 
 House which is .lotone, ''"^ ^^ \^ communication, 
 for whose erection there "» "°^f^"^,e.led directions, 
 whose ?'«>««''"'' ^-"r^ Id col not dwell for ever, 
 i„ which men do -'^-"^.^J^earing a,.y remarkable 
 i„to which one may enter w^ ^^ „^,,^„, 
 
 secret, with whose domgsl^»^ ,0,^ enough wi* 
 holiness, to wUch a man m^* ^Jn ^;^,^,,,„,y f„<,„, 
 
 Psalms have been exposed. on which as «i 
 
 ^ Inother featore of these «««lP°f '^^'^ Jp„t of the. 
 
 l^lieve profound ignor...cere^g»;. J t^^^^^^ ,„ , 
 
 which relates to the manner m wmc 
 
 

 las not a 
 /olved in 
 other in- 
 le case to 
 psalms in 
 from that 
 wliich he 
 piiiess that 
 ed courts; 
 the priests 
 precincts ', 
 ith was not 
 lary, o^^^" 
 ling, t^e 80- 
 , from it to 
 ^ eye of faith. 
 r and absurd, 
 > terminate in 
 tn a Meeting 
 e to make it, 
 .mmunication, 
 led directions, 
 dwell for ever, 
 ^ny remarkable 
 d no necessary 
 5 enough witb- \ 
 
 Uavenlyfavowl 
 val between the ^ 
 
 fjurly betaken, 
 on to which the 
 
 on which as «e 
 .at part of the|» 
 they were to W 
 
 perlormt'd, nii<l the instruiiu'iits l»y uliirh they were to b*" 
 jiC'-oinpturH'il. Tliorc arc niiiiy ilircctioiisrclalivr tul)M>«o 
 |ioiiit'. It is i\u'ar a C(v»in()ii tiling to tirul sornethitiir tii 
 •li«» till<N lt<';iriiig that surh a psalm was writtoii for ilio 
 liicf rnusiciiiii, or that it was intoudfd forihc sons of Ko- 
 rali, or tli;it it was a jisalin tor Asaph. In the body nffhff 
 p>altn it is an usii;',l tliitior to incot uifli tlic stato- 
 rijont, that tho aullior would prai>o (iod on an instrmucnt 
 uf six, at other times often ;liin;;s, or to licar him <Mllini; 
 vipon the laithl'iil to praise (iod on the harp, tlie ps;dter\. 
 >r \\\v. loud SdimdiiiL; evmhal, tlie timl)rel and the d-mee 
 When all such notices are put toi^etlier, they lorm a eon- 
 ■^iderahle amount of matter. But none of it, as yet, lias 
 been reclainuMl from a slate of tyi)C ; what is more, we 
 jiicline to think th;<t it has not even been suspected el" 
 f.eintr type. Aliusiuus dT this kind hnve |)rodueed an •'!- 
 feet such as it is; Uuy iiave impelled the churclies at dif- 
 ferent periods to aim at havinir a nmsical dej);utment ai- 
 '.acl)od to their estal)li*<hments, constituted on i)rincip!es 
 similar to tliat which l)elonfr<'d to tlie temple. It i.- pro- 
 bal)i(; that the persons who have felt an interest in briui^- 
 srifT hack the old orcliesf ra, have studied the subject in their 
 own way with considerable minuteness. It is more than 
 likelv that their devout anticiuarianism mav have been at 
 v;irious linu.'s crt)\vned with well merited success, in the 
 hape of reproducing Hebrew effects with sincrnlar fulel- 
 ty. It would not require nmch[)roof to convince us, iliat 
 )u:y had succeeded in getting i)ack again the very sounds 
 hat were heard in Jerusalem in the days of Ahab, or of 
 the Macabees. We would have no ditliculty in creditin^^ 
 <hem, when they assured us that they rejoiced in the po<- 
 ^ssion of harps strung precisely after the model of that di" 
 avid. AVe should believe this, and think after all that 
 our had been lamentably thrown away. Jf the wl<o)c 
 
 
 
lis ■! 
 
 ^.26 
 
 ,f symbols, these iiislriuncnt. 
 
 .,aecoaomy.sac.t.aogacof_^m--,-^^^^^^^ 
 
 O'l 
 
 in 
 
 usic hiive their nic 
 
 anin 
 
 cr. -cis we 
 
 ri' 
 
 We do not ev 
 
 ^hew an 
 
 iace ail understandiu 
 
 (T O 
 
 i this fact, when 
 
 Wi' 
 
 the c 
 
 anxiety to havi 
 iitcTiit back agai 
 
 t„c copper, the i>»"->''";;"'; ;,';,; 
 
 When «etreuttlRMum tin.""" 
 
 dwell in the symbol, an< 
 
 d„ ,„.t irwe it out to H: 
 
 ,„ shew. huns<.lf ze.lou. to revve 
 
 uer, we 
 
 .octrine. The man w,«. sne« = ■■■;■•■. ;^^^„,,^,„,,, , „ ... 
 
 .merely the sh.sers -'^ j';^^,^;;, .„„, „,.„ tho.e scholars 
 ...in.on no s:>ncr or >no,e d'- ' - ^^, ,^,, j,,,„r .>.! 
 .a,,en.centhcenturywJ>W.u^^ 
 
 ].,„ back .g.nn ; " H'^" ". ^j,^ f„,,i, ,„d „n*look 
 
 U..eu,iu3 the decUne «' "^l" ^ -^ ,,,^ eachruUe.M.aac-. 
 «,nd-n,Ub for S-'"". -»'•":,„, J .U down belore ,h, 
 ,-,,:. respectable "^^^ ^1^2. would c,nv.s the Uolv 
 !..■■ of ^'-- "■"""""'" ;i do they reier, what is ,1,. 
 --' '^'"■'^'"^ :'':r : ;« o '^eir .evera. cap.c.t,e,. n,... 
 diiWrence o. the valv.e j ■„ ,„„t of ".me re-euai. 
 
 sounds, by v.l,at '"'"-"f^ ^ j ,•,„.« to the most high. 
 
 ,he scenes of the tcnple -' ^; .^^^ .,,,eded frou> h.-;. ! 
 ,„us>c more eloquent than tnatwh.cbl 
 
 ,;r timbrel '. notices, we collect a to.". 
 
 By putth.g together scattrdot _^^^^^^^^^^ ^^^^^^. 
 
 ,,,,e nrass of ""--- ^ f ;, .e read, '• And t.; 
 .,e-..l of the temple. In one \ ,j^^^^^, ,, 
 
 1 1- .!,„ \ niuff trees piil.un loi 
 
 - ti>e Lord, and '^^^''^^ "^ ;,,^, i,,e th.s informau." 
 „^,Ueries for surgers n a. o 1 ^^^^_^ ^^^,^^ ^^^ ^^, 
 
 ,. atforded us. " A"^/'^ .f /;„„' ', -,,• u,e Lord, aUor ti.. 
 .. „, ,orv,ce o song n. tic lo- ^^^^^^^^ ^^^^^^_ ^^ 
 
 .. ,,,e Ark had rest. ^ "^ J ^ ^f ^^^ congreg»u. 
 •■^-"•"g^''-^.!it,:nSbuUttheUou.eof. 
 
 ^Ylth singm- 
 
 IJQV 
 
 )ucc 
 
 d in 
 
 Jerus 
 
 according 
 
 ,a,em : and then they waited on 
 to their order." 1" an"*'- 
 
 their 
 other pl^ci 
 
 i> 
 
 «( 
 
 it 
 
 nr, 
 

 iiislrunu'nt^ 
 l\ier p:irt^.— 
 ict, Nvlu-n v.v 
 chnieni, aiul 
 
 I in tl>i^ "^^^'^" 
 e 'it out to Its 
 lou.^ to revive 
 entr^- IS n» our 
 tbo^e schoUus 
 ngJupiti-r uiio 
 er-sonages. vv''-'- 
 th au'l in'i-^tooU 
 .hauloap'.ilACi'- 
 aoNvn hvXoxv ilu 
 cinv;ts tlic holv 
 eier, Nvb^tistU-' 
 I capiwilics aiul 
 of iiune re-euao' [ 
 o the uio.=t \u^i'. I 
 needed from bur;) 
 
 we collect at..'- 
 e musical dep^ir:- 
 
 read, '" A^'i ^■•': 
 , for tbe House <j 
 
 , harps al^o ^- j, 
 >e this informal: :•■' \ 
 ...nDavidsetoN'- 
 he Lord, after Ui^^ 
 ,^,tered before ti. 
 pf the con^<'^'' 
 alt the House ol u.; 
 waited on their o- 
 u another plJC3, •- 
 
 cniiriection with a list of these fuiictiotiariefe, we fiiu! it 
 t'las uritleii, " And these are the siii'.rers, chief of tlic 
 " fitiieris of the Levites, who reinainuig iti the chambers 
 " were free : for thev ;vere eniployed in thut work d'.iV 
 '• anil iii(/hl.'' In the passaire that descrihes the brini^iiii; 
 ul'lhe Ark. fri)m Obed-Edoni, there are several notices re- 
 iitectiiiof tlie sin'rers and plavcrs on instrnnient:^, thus, 
 " And David s{>ake to the chief of the Levites, to appdinl 
 •■ iheir brethren to be the singers with instruments uf nni- 
 " bic. psalteries and harps, and cymbals, sounding, by 
 '• iiftin-J up the voice with joy." After this we are told 
 wiij those were that " were aj)point(;il to st>und with cym- 
 bals of brass," who those were that played " with psal- 
 teries on Alamoth," who those were whose vocation it 
 WIS " with harps on the Sheininith to exeel,'' and how 
 that " Chenaniah, chief of the Levites, was for song : he 
 instructed about the song because he was skilful;" and te- 
 vnrds tiie end of the description, we read, " And David 
 *' was clothed with a robe (.>f fine linen, and all the Lc- 
 *' \ite3 that bare the Ark, and the singers and Chenaniah 
 !' the master of the souix with the sinircrs : David also had 
 f ii[)on him an e[»hod of linen. Thus all Israel brought 
 ** up the Ark of the Covenant of the Lord with shouting. 
 ** and with sound of the cornet, and with trumpets, and 
 ^: with cymbals, making a noise with psalteries and harps." 
 )|i anotlier passage, wherein the Levites are numbered, it 
 l| slated, " And four thousand praised the Lord with the 
 ••* instruments which 1 made, said David, to praise there- 
 *' with." In I Chron. XXV. there is very specific men- 
 tion of these ofticers. " Moreover David and the Cap- 
 ** tains of the host separated ij the service of the sons of 
 ** Asaph, and of Heman, and of Jeduthun, who should 
 •*|rophesy with harps, with psalteries and with cymbals." 
 After a list of names, we find it stated, '' All these were 
 
 S<1 
 
 •if 
 

 '• under the hand?* of their tuther for sontr in the house; oj 
 '• tlic Lord, willi cymbals, j)salteries and harj)s, for the 
 '• service of the House of God, nccordiufr to tlie Kiii^r'^ 
 " order to Asajihj Jeduliuiu and Ilenian. So the nuiiiher 
 '• of tiieni, with their brctlircn thut were instructed in iht 
 '' songs of the Lord, even all tliat were cunniiDi, was \\\\ 
 " hundred, four-score and eiirht,'' After this foUows an 
 account, how these two liundred and eiijlity eiirht w(,r>. 
 uistributecl info twenty four courses of twelve men each 
 !n the description which relates the induction of tiie Ark 
 !/ito the orucle or holy of holies, the siuircrs and nuisiciim 
 lixc. mentioned, — " Also the Levitcs which were the sin: 
 '■ f;rs, all of them of Asaph, of llemau, (>f .ledulhun, v.n; 
 '* their sons and their brethren, beiuL^ arrayed in white!.- 
 '■ ni'.n, liaviuLj; cymbals, and psalteries, and harps, stood.; 
 " the cast end of the altar, and with them an hundrK 
 '* and t\/enty priests sounding with trumpets. U can,': 
 '' even to pass, as the trumpets and singers were as o;/ 
 " to make one sound to he heai'd in praising and thai;,v 
 '* ing the Lord ; and when they lifted up their voice wr. 
 '" the trumpets, and cymbals, and instruments of nui:i' 
 '* and praised the Lord, saying, for he is good ; for!..; 
 " mercy endureth for ever : that then the house was til!' 
 '• with a cloud, even tlu; house of the Lord." 
 
 Klsewhere we find it recorded by .lelioshaphat, t.*i- 
 '' when he had consulted with the people, he aj)jjoiir 
 singers unto the Lord, and that should praise the beai. 
 of holiness, up they went out before the army, and xo-'- 
 Praise the Lord, for his mercy endureth for ever. -^ | 
 wh(ui thev began to .sing and to praise, the Lord set <^ 
 bushmenls against the childnui of Amnion, Moab, - 
 .Mount ISeir, which were come a^rainst Juduh, amli 
 were smitten." And further on in the same narrative 
 is added, — " An<l they came to Jerusalem with psalte'. 
 
 |e Vi 
 

 i 
 
 lie. house- ol 
 r\is, tor ihr 
 
 the uumhev 
 ucted hi tVu 
 in;i, Nvas f.v- 
 Is IbUows '^n 
 _y eiiiht wcri. 
 ve lueii ciich 
 ,)n of t\ie Atlv 
 ..uul ums'ici-.ni^ 
 Nvevo the sin:- 
 Icduthviu, vai; 
 ved ill whhtji- 
 .'harps, stood ..; 
 
 em ail huiulv': 
 .pets. Ucaii, 
 rs ^vere as o:/ 
 ,uig andthaiv 
 , Ihe'ir voice wi' 
 inioiits oi* nui=. 
 
 ^s goo<i ; ^'■''' • ' 
 
 ^ hmise was til':' 
 
 )ra." 
 ..eiiosliaphat, t" 
 
 pie, he appoint 
 
 praise the bc'X 
 
 •army, and to-' 
 
 thtbr ever. -^ 
 
 [ the Lord set ^- 
 
 'nmoii, Moab,- 
 
 |,t Judah, '^"'^'^" 
 
 same narrativ- 
 
 lem v^ith ps^i^^- 
 
 ,1 
 
 -.jid luirps, and triiiupcts, unto the House of the Tiord." — • 
 In iliai }>as.sa^e in second Clironicles, where Athalinh j< 
 di'scribcd as entering tlie house uf the F^ord, we find men- 
 !i(>ii made of the musicians, — " Ami all the pev:ple of tlu' 
 hnd iejoice<l, and sounded with trunipels, aliso the siri^- 
 •rs with instruments <d'i!iiisie^ and fc;nch as tauirht to siiip; 
 praise/' When Uc'/jd^iah is repreietiled as re:Uorin^r re- 
 iiiion, and settini^^ the house of the Lord in order, it i> 
 ^tilted, " And all the con£;regation w»)rshi[)ped, ;mhI tlu- 
 -ininrs san;:, und tiie trunipetery s<junded ; aiul all this 
 continued until the burnt olTerinir was fniisheil." \\'here 
 Josiali is shewn as takinir order l"or the repair .of the tem- 
 ple, we read, '' And the nien did the W(.)rk fiithfnlly : 
 and the overseers of them were .lahath and Obadiah, the 
 iicvitcs, o( the sons of M(>rari : and Zechariah and .M( - 
 Vhullam, of tlu; sons (tf the Kohathites. to set it forward ; 
 and other of tlie l.eviles, all that coujd skill of in>tru- 
 iJients of music.'' Where th(3 solenm Passover that .hi- 
 pi'ili kept, is related, it is mentioned as one of the [)urfi- 
 Culars, '* And the sini^ers, the s<»ns of Asaph, were in 
 ihcir j)!ace, according to the conunandment of David, .aid 
 4^ 'pli, and Ileman, and Jeduthun the Kini^'s se^'r." — 
 V I'cre lv/.ri\ gives the number of those wlio return from 
 
 iabylon, we find it said, — " The singers: the ciiildren ol 
 sa})l^ an hiindred, twenty andci-rht." And aifain, '^ So 
 le Priests ar.d the Levites, and some of the [x'cple, and 
 
 
 
-„ben the wall vvn. built, ^'lll'f 
 
 ...I v,p the -loor., »'"';' ^f•"\',„;,,„ .neni.o.. « "".lo o 
 T,cvites won "V-l-"'" f ^ ; ^„,„ „f A..pl,, the s.n.cr, 
 „,e,n to this CVeC, «;/„„„,, .,• «od. l-r >t w. 
 „.crc over the business o ' ^ ^,,,„_ „„i a .enain 
 
 portion shouhl be fov "^"'''^.V ^,„ „velftU chai-ler,- 
 Vbey»rc f-nuently nu^Unnu m^^ ^^^ ^^^^^^^^^^^^ ^,,,, 
 
 .. And at the ''-iH-t.™ ' ^^ ,^^,,,, „ „„„. U,o, 
 
 ,„ jcrusalen,, to keep - ^ ^__^^.^_^_^_ ^^,_^,, ,,,„„.l., ,«.• 
 u-,th thank.giv.ngs, an.l ^^ ^ ^ ^;„,^ ,,,,• o,e s.ngcrs .:. 
 ,,Hes, and «lth harps. A. ^^^. ^^^^ j^i,, eouui: 
 
 ,Uorea the,nseU-es «".« " ''^ , „„ .uiages of Nc^V. ■ 
 
 round about Jeru.ulen., •""' '^^ ^,„j „u of the I,. 
 
 nu-.AUofro„,thehousco ".d. ,^^^^_^__,^^^.,,^,,,,,,, 
 
 „,-Gebaand Azmaveth; fort -^ o ^^^^ ^.,,„e ,.h:,p■, 
 viHage. round about orusak.^ ^ 
 ^^, ,,,,, „f certanr p - \ 
 
 ,„s<ruments o Da^-d, U ^^^^^^ ._^^.^^„,^,^ „,„i 
 
 srr.be before them. >> >- j „r tl.cir >. 
 
 U. singers and the porte. 2 ,, ,l.c . 
 
 andthewardofthepu ;^-^ ^^.^^^^,„ F, r „, 
 
 „,,,„entofDav.d ando ^> '. ^^^^^^^ ^,,,„.,.,„ 
 
 ,„,, ,f Davul and Asaph ool. .^^ ^^^_^,, 
 
 .,,;,„,, .nd .songs ot ,^--^^^^^^^^^ 
 \,ui ail Israel, n. the da)s aM ^^^ ^^^^^ ^,^^^^^ ^,_,^ 
 „fNehennah, gave the po> ■■ , „^ ,,,okc..' 
 
 ,„,ners, every day hts por - _^, _^_-^j ^ p,,^^,,,,, 
 
 '--''■'^.^^"'\rre^e ad\.otheeug.ventl.. 
 ,,„, portions of the LeMte ,,j ,v,e «ork, «'" 
 
 ,,„ i,vUes and tl- -S-- ''':; ,;,,„ rsaho. ; 
 
 ( vory »-' 
 
 nc to 
 
 his field.- 'Hie ^i^ty 
 
 .,f,^f^0' 
 
 ^C 
 
 nh'm^X ^^' 
 
 hat seems a rf'iife 
 
 eli^io^is pi"<-' 
 
 ocessioii, sny? 
 
231 
 
 It ^ and 1 Vihd 
 
 Tcrt», ^^^^^ ^^^'^ 
 [1 is mnde of 
 ^^ tbe singers 
 l-'or it Nva^ 
 that II ^HTiain 
 every day. — 
 ,t\h cViaptor - | 
 .riisalcm, tlicy ^ 
 
 to brine; ^^^*'> 
 alailncss, bo;;. 
 
 i cvmbalsi ?>'•'• 
 the singers :'• 
 10 \il''n»i couiii: 
 ;gos of Neloi-l.- 
 out of the fu! 
 ^ad buiUknl t!.. ! 
 lie s;nne <-h^P-'! 
 on '• the umv 
 ^1 and Kzra •. 
 Miied, th^t ■• I' 
 nrd of their <1 
 ■ding to the 
 sson. F.nu 
 
 were ehi-H''' 
 ^sgiviniz niitol'l. 
 joU and uidif"'- 
 le singers nr/. 
 .y are s\)oken 
 ud I perceiv.:': 
 .ci. crivcn tbei>' 
 the work, vt'' 
 icrhth Psahii. 
 
 ession, says. 
 
 
 o 
 
 Singers went before, the players on instruments k.ilowc<. 
 after ; among them were the djimseis pK^ying with tim- 
 brels."' The eighty seventh has the following mention of 
 this elass, — " As well the singers as the players on in- 
 struments shall be there." Ezekiel in his lii'l descrl{)tion 
 of the temple, does not fail lo speak of this body, — *' An<: 
 without the inner (rate were the chambers of the sijin-er*; 
 m tlie iinier Court, which was at the side of the North 
 gate ; and their prospect was toward the South : one at 
 the side of the East gate having the prospect toward tlw- 
 North." 
 
 Any further information respecting this class will prti- 
 bahiy be procured from the Psalms. In the titles more 
 especially, there are frenuent notices, which compared t(>- 
 getlier, would throw light on the subject Without how- 
 ever speaking by anticipation, and availing ourselves r>( 
 settled points only, we are able to make the following state- 
 ments, — that the tenijile had a regular musical depart- 
 ment, that it consisted of singers and players on m-tru- 
 rneuts, that it st came into operation in the time oi" Dil- 
 vid, that it received further accessions under Solomon, 
 that the con^positions which were sung and placed, were 
 the one lumdred and fifty j)salms of David, that the estab- 
 lishment continued until the carrying away into Babylon, 
 that it was again set up after the return from captivity, 
 that the pcrsoniifl consisted of two hundred and eighty 
 eight performers, that these were so arranged as that twelve 
 of the number acted along with each of the courses of th.e 
 Levitcs, that by this method the twelve tribes were re[>r<'- 
 sented in each of the twenty four hours, that by this plan 
 the music like the other services, knew no intermission day 
 or night. These facts have long been before the churcli- 
 cs, but we are not aware that they have been pushed to 
 any doctrinal conclusions. The lovers of shew and cere- 
 

 moiiy, iiavc Iciriied from tliein th(?ir jiicliiiatloii to brin:^ 
 the loiuple back again. The poor rmd .shalh/w use tluu 
 tiiey liave nuitle of these important particular.^, has been to 
 dc->cant upon tlie solemniziniT inilueucc of grave and me- 
 lancholy sounds. Now and then, sonic ecclesiastical anti- 
 quary has brought the subject up, in a learned aspect, bv 
 })ub!isliing a dissertation upon the poetry and niusicof tlu 
 Hebrews, in the course of which he presents his reader > 
 witli pleasant speculations as to what was the scale eni- 
 pl(»\ed, how many strings there were to tlje Jewish harp, 
 or \\i;-it was the precise shape of tho dnlriirjcr or psaltery. 
 l)is.'|ui.-itions of this sort might be rega'^ded as respectable, 
 were they in subordination to a spiritual purpt)se. If the.- 
 liad bijen made with the intent, that the exact value oftliL 
 .>yujhol being found, a nieans might thereby be ]>rocurc(l 
 lor obtaining a correct doctrinal result, such studies would 
 i.e.-pe.ik a searching and religious mind. But whcii tiiL'\ 
 are })rosecuted ior their own sake, when those who entci 
 on tluMu re.-t in them, they tell of a mind thai is lanient;i- 
 bly t\vi;',ted from the straij^^hl line ()f sound sense, tlie\ ir- 
 rit'.l'' because they intermeddle with hiirh matters and yc! 
 bring out base and impotent conclusions, they remind uin 
 of that ignoble and weak sort of creature that the poi'i 
 describes, as being able 
 
 " To pore and pore and botanise. 
 Upon his father's grave" 
 
 ^Vhilst the churches that are the fondest of parade, hiivt 
 ^bought of the temple music only as a circumstance tliai 
 led them to bestow a great amount of interest upon suci 
 jucitters, as organs, "flutes and soft recorders," those tha! 
 have been the most remarkable for sound views of doc' 
 .1 mc, have scarcely given any attention to the subject.- 
 'i'hey have discarded the pomp and circumstance of tin 
 (emple ritual, without providing a substitute. A psalii 
 
 "at 
 be( 
 
 Ins 
 ty])( 
 pos; 
 
 tun 
 
 that 
 
 lioj.j 
 
 tojjjc 
 
 /IS ye 
 
 tiiat t 
 
 is noi 
 
 ticuia 
 
 >^Ianc( 
 
 ficos 
 
 ;;rou]j( 
 
 ^t v\'as 
 
 fiai I 
 
 aiiccs 
 
 dred ; 
 
 'ioctrj 
 
 Vice o 
 
 nou'/ie 
 '''M/ipJ 
 •irt; ^p, 
 
 ^l>J>oii] 
 to rep 
 ful, ill 
 the otl 
 tf-rrup 
 four h 
 it was 
 duties 
 
 );< 
 
 ti 
 

 tu bnup: 
 
 s been U> 
 and nio- 
 Liciil anil- 
 is[)cct, by 
 isicortlu 
 
 is re;ukTi 
 scale eui- 
 wisb bar p. 
 )r psaltery, 
 espectable. 
 
 :e. \i^''-^ 
 value oi'ibL 
 iC piocurcMl 
 .udies woiilu 
 I Nvbeii tbc) 
 ,e wbo entci 
 t is laineni:i- 
 jnse, ibey '.r- 
 Liers and yci 
 V remind oiu 
 tbat ibe poet 
 
 I 
 
 ,f parade, Iviv. 
 
 unistance tl.>'. 
 
 est upon Slid 
 
 ers,"tbosetlu:- 
 
 i views of (l"X' 
 ) ibe subject.- 
 umstanceof^l'^ 
 tute. A l>=iil" 
 
 ^ndly or nasally sunp, without instrument t.i set ii ofT. lias 
 been the expression of their viewn u})on the matter. Why 
 hns it not occui.ed to them, tliat we must luivc either the 
 type or the (U)ctrine ? Since they obviously are not in 
 j)(,ssession of any solution of the symbols, wliy do they 
 not seek to retain the symbols themselves? It is stranjie 
 tliat thev have not perceived, that they were bound to take 
 hold of one or other horn of the dilenmia. 
 
 We are decidedly of opinion, that in this (juestion, a 
 topic of considerai)le m;ignitude claims attention, and thai 
 {IS yet it has received none. We admit in tlie gener:il, 
 that the rites of the temple worshij) were mystical ; why 
 IS not the principle applied to the explanation of (\ich par- 
 ticular part ? We allow that the various sacrifices tor in- 
 stance, expressed ideas relating to those spiritual sficri- 
 fices which the Christian is expected to olfer, on what 
 ^^rounds do we refuse a similar explan;ition to the juusic / 
 It was not a sliirht or adventitious fact. It was an essen- 
 tial i)art of the framework. The pious King of Israel, tlsf- 
 ancestor and eminent type of Christ, composes one hun- 
 dred and litty odes of admitted piety, full of allegory and 
 doctrine, these arc to be chaunted and played in the ser- 
 vice of the House of God. The son of this King, as re- 
 nowned as bis father, the architect of the sacred buildiML^ 
 completes the arrangements, 'J'he instruments to be used 
 arc; .specified, two hundred and eighty eight Ijcvites are 
 appointed to play or sing; they do it in such a maiuuir a» 
 to represent the twelve tribes, or whole body of the faitli- 
 lul, in such a manner as that this exercise ran abreast with 
 the other services, in such a style as that itsulfered no in- 
 terruption day or night. This work went on through the 
 four hundred years durin^r which the first temple lasted; 
 it was resumed when the second temple was erected, the 
 duties of the performers were as distinctly marked c>ir n^ 
 
 ■'•« 
 
mmm 
 
 234 
 
 I 
 
 wore those of the other officials, their nanu-s occupy a 
 place in the list that specifies the runctionarics of the 
 House of (jod. A fact whose type is so larfj^e, cannot be 
 trivial. What /.s the antitype ? Probably at the point of 
 time at which we are, there is no one who could return 
 any thinir more than a i(eneral answer to this tpiestion. — 
 It mii^ht run thus : the antitype is that set of ideas which 
 arises out of the names of the performers, the relations in 
 which they stood to each other, the time through which 
 their service run, their connection with the other ollicials, 
 the names and character of the instruments whicli they 
 U'^ed, their standinn; in reference to the ritua! of wliirli 
 they formed a \)nri, and above all the manner in which 
 they dealt with the Psalms that were written for the 
 worship of the temple. The bare mention of these |)ar- 
 ticulars reminds us, that they are unexplored fads. They 
 serve to make us say, what a vast amount of instruction 
 may yet be derived from types that look so larj^e even in 
 the distance; but they brinir us no nearer to the subject. 
 They enable a man who is in the habit of rcadiufr the Al- 
 gebra of the Old Testament, to feel the most intimate roii- 
 viction that there nmst be rich ores beneatli the surt'ace, 
 but even he conlcsses that there must be more researcii 
 l)efore an opinion is given as to their exact value. \n ^ 
 general way, one might proceed upon the hypothesis th.t 
 as music contains within it the two principles of melot') i 
 and harmony, so it is most likely that it sets torth tiie twc i 
 ideas derivable from these. It wotdd be no great strctc" 
 oftancy to suppose, that believers are told in thisfigurativt 
 way of the sweetness and concord that should reign with.r. 
 their souls, and that should characterise their intercourM 
 with men around them. Could it be discovered that tin? 
 general view of the subject was sanctioned by Scripture 
 one would be able to spiritualise the leading features o: 
 
 ol 
 \\Jt 
 nis 
 tutn 
 
 wlii( 
 
 siof 
 
 .-1 
 
 who 
 the 
 
 f)Ut 
 
 ove 
 souil 
 insij 
 »hi-s 
 
 CUSi 
 
 out 
 
ea") 
 
 s of tbf 
 ;mnot br 
 ; point ot 
 (I rciurn 
 esti(>n. — 
 v,is \v\»ich 
 laiiuns in 
 
 CD 
 
 r otVicial^. 
 
 \)it:h they 
 
 \ ot' vvhirli 
 
 [■ in vvliicii 
 
 2X1 i'or the 
 
 ■ these i>;ir- 
 
 acis. They 
 
 in5truclu>ii 
 
 jcre even m 
 
 the snhif'-^' 
 
 Imir the A!- 
 
 ntimaic rcn- 
 
 thc surtace. 
 
 jre rebcarcti 
 
 value. i» ' 
 
 pothe?is thiit 
 
 es of meloilv i 
 
 forth the tw i 
 
 2reat str*'i^'' 
 
 tliis figuraiiv 
 
 1 reign witli""' 
 
 ir intercour^ 
 
 vered that tlv.^ 
 
 by Scriptu'^ 
 ag features o; 
 
 the system ; nv.d ih( re vriihl l)e room for tlio position, 
 tliat those men wlio two thousand vtars aao discoursed 
 excellent music in the temple, did so that we initjlit learn 
 the value of melody of sold. They san:^ and played along- 
 side of others, who laid victims on altars, or fed the llanje 
 of sacred lamp.s ; surely from this we are entitled to coii- 
 clu(.':', that the music was in connnon with these other 
 things, a standinir ordinance. TUv. transaction took place 
 within the temple ; beyond tpiestion we have lh(! right to 
 deprive the inference that it is oidy from within the chain- 
 hcrs of a believing mind, from within the precincts of a 
 .spiritual circle, that the strains of evangelical sweetness 
 can proceed. The concert to all appearaiuM', went on 
 •lay and night; it made the routnl of the year; how na- 
 tir.ally niay one der ,ve from this the doctrine of an iinc- 
 I'on that contiiiiiClh ever, of a stream of w;iter that run;* 
 luiceasiuirlv, of a career that is ever onward, (tf a reliuion 
 m short, which planted by (iod in the sdul, is of the im- 
 perishable character of its author. The performers were 
 of two kimis ; one praised God with the voice, the other 
 with instruments of nmsic. This distinction would tur- 
 moil much room for research and speculation ; the ques- 
 tion would be raised, what does it teach in the general ; 
 which was the more honourable employment — might the 
 singer be supposed to represent the stronger character 
 who was useful to the Church by direct agency, the play<'r 
 the man of less marked conforinatioji, who praises (iod, 
 i)Ut in a manner more indirect than the other ? More- 
 over, there were instruments of great diversity of form and 
 soimd. Some of these were wind, others were stringe«l 
 instruments. How much room for investigation does not 
 this chapter furnish I One could imagine indelinile dis- 
 cussion to arise, and perhaps as many thoughts to spring 
 out of this single section, as wg have at present in con- 
 
 \ 
 
 r^:^1 
 
2;jo 
 
 iicctioii wiili the wlioK' Old Tc taniont. Again, ifcacli 
 of tliesc instruments is mystical, and cvliibits a tlionirht, 
 liow much iicrlit niav l)o thrown upon the phvsiolofjv of 
 human nature by the sohjtion that would show the juean- 
 irii^ of each! — Ifeacii shadows forth an idea, that idea 
 •stands associated with tin; kiuL^doin of heaven ; what in- 
 definite accessions would not this make to theology, an<l 
 with such fresh supplies pourinij into the reservoir, what 
 an answer would he given to those shallow formalists, wIk; 
 would fain deal with the science as one that was long since 
 brought to perfection ! Under these synd>ols that we 
 scorn to llunk so meaningless; beneath the type of these 
 old harps and trum})ets, there may lurk ideas, that if 
 known, would give an aspect entirely new to the philo* 
 f:(^phy of human nature, would sr)re;t(l out the wliole story 
 of its faculties and sentiments, and would place the sub- 
 ject on a basis very dilYerent from imy on which it has 
 been put since men first made it a topic of discussion. — 
 It does not seem extravagant to suppose, that if music U 
 made use of as a symbol to denote a great feature in the 
 physiology of religion, the various modes and peculiarities 
 of the science each stands associated with some lact in 
 the constitution of the man of God. A temple with singer^' 
 and players as part of its denizens, tells of melody and 
 agreement in the notes of the new heart, and of the reai 
 Church. The minor circumstances of tliese oDjcials aiui 
 of their instruments indicate, in accordance with this hy- 
 pothesis, the variety of the chords and notes that comport 
 ihc music of each individual nature, the difiercnces b(- 
 tween one man and another, and perhaps the variou> 
 modes of feeling that are the product of ditTerentsituatioii!^ 
 and seasons. If this be Algebra, the man who finds out 
 its meaning, must come at great discovery; if these be 
 hieroglyphics, he who is able to decipher them, wilj rr- 
 move the veil from deep thoughts. 
 
 ^paci 
 
 othej 
 
 play 
 
•i:r 
 
 each 
 
 i(fV <.'l 
 
 , whiit 
 IS, wlu". 
 iT tsinct 
 hat ^v^■ 
 
 til lit ir 
 
 olc story 
 tlie yul'- 
 cU U has 
 ussion.- — 
 
 arc in ^^^t' 
 
 ne r^H'-t in 
 itli siniJJcv? 
 ^(.huly iiiui 
 of the veai 
 ]iciiils ami 
 .th this hy- 
 
 at cuinp<'^^' 
 rcuces bc- 
 Ihc varlou> 
 it situation? 
 
 ho 
 
 finds oiU 
 if these b( 
 
 Furihor, the i^cncalo:;!/ luul punntaf^r of tliCHO oflicials 
 ;»re specified. This field, too, is extensive ; Jind if ;dl the 
 iMrrumst;inc(^s lint it includes he s))iritunli.se<l, inurh doc- 
 trine niiuht he iiddcd to that of which we are already pos- 
 s-essed. Airain, nianv facts in the history ol' these oilicials 
 nre detailed — as, for instance, the allowance to which they 
 were cnlilled, or the conduct they pursued on diiVereut 
 occasions. Those, if thv whole he mystical, must asnuicli 
 IS tlu; others, be capal)le of bel?ijv translated into a moral 
 Kcnse. Airain, the Apostle >>()ea!vs ot' threes s"paiate 
 Ixinds ol' sacrr'd poenis — psttlni.-^, /ft/inns, and Sftirifuai 
 soiii^s. This, without doid)t, would supply a classification, 
 ^niided hv which, these compositions might he laid otVinf* 
 com{)artnients, eacii of which niii^ht he indicative (>f 
 modes of mind, ami states of feeling ; and thus u depart- 
 ment of scripture which at j)resent snunrests no very tleti- 
 iHte ideas, uiifrht be arrauired on princi})les hitjhiy scien- 
 tific, and therefore eminentlv calculated to vi(;ld iustruc- 
 'iun. To take these jisalms as they stand, and merely \v 
 sino; them with or without the accompaniment of instrn- 
 inents, is in an imperfect and unauthorised manner to at- 
 tempt to continue the pantomine, which j)roperly termina- 
 ted when the veil of the temple was rent in twain. It is 
 to endeavour to make ourselves to the men of some co- 
 ming time, what the men of the old economy ou(rlit to l>c* 
 to us. It is to satisfy ourselves with heinjTiyj)cs and sijrn- 
 posts, instead of beiuir students. To su})pose that when- 
 ever a knot of persons is collected to chaunt those an- 
 thems, by this means that scene is realised which Clirist 
 has promised to bless and to visit, is to make rcfligion ,i 
 ihinfTof easy attainment, is to put the promises within the 
 
 •eacli of 
 
 any unregeuerate per 
 
 son who can '^\i<i. On the 
 
 Til 
 
 \Vl 
 
 1! rr 
 
 otlier hand, to say, that the psalms and they who san^r or 
 play^'d them are svmboiic fa'^s. to f(.Il';w out this lh'>UL^ht 
 
2;)S 
 
 m 
 
 I' -I • 
 
 !• I 
 
 into all its results, is to accept the hints wliich the Nrw 
 'restuinciit seems to furnisli, is to coiitiinic tin,' mode of 
 iiJl(irj)r<;t;itioii wliicli h:is alri'uly been ai)i)lif'd to certain 
 parts of the old economy, and which wherever it hus been 
 adopted, has produced ijoud etl'ects, is to take the attitude 
 of enquirers instead of that of unthinkini{ [>assive beings, 
 IS to rescue a lar<^e section oi scripture from a mode ot 
 treatment that leaves it almost in a state of nature, ^^'h^t 
 ever the psalms and the musicians of the temj)lo denote, 
 whether it be concord and sweetness, whether it be emo- 
 tions of joy and sadness, whether it be the stron;rer or the 
 o'fMitler seniiments, whelhor it be the feelini^s of the indi- 
 
 vidual sainl, or the experiences of the church collective, 
 wliether it be the j)hysiolo<iy of human nature in the ge- 
 
 neral, or 
 
 that 
 
 portion ol It whicii concerns the passions 
 
 th 
 
 chietly — whatever they pourtray must of course be con- 
 cealed i'rom believers, until they are willing to study them 
 on the system which has been found etHcient to the ex- 
 plainiu;!- of aileirory in other parts of the sacred volume. 
 
 CHAPTER VIII. 
 Till] OSrFrJftKliCr HKTWIIK^ «$€KIP- 
 
 ixiiii: c;iiAUACTi:uH as mkitiiIUS 
 
 a3II> as ACTOItS. 
 
 '* IVhirh arc now reported unto you hy them that hace 
 preached the itusjtel unto you with the Holy Ghost sent 
 down from ILjaoen." — I Pkt. I 1:2. 
 
 " Why do ye these thuiifs ? We also are men of like 
 passions with you J' — Acts XIV l.j. 
 
 Men have been in the habit of thinkings that the two 
 propi>sitions, all scripture is givea by tlie inspiration of 
 God, and tlu other, that all the acts of the p^^rsons who 
 
 CO] 
 
 tht 
 
 o/ll 
 
 wro 
 tiicr 
 
 M.'lVi] 
 
 i\. 
 
 ft' 
 
 
239 
 
 New 
 
 jdi* of 
 
 s been 
 
 iiodi' ol 
 . Whit 
 tlonoie, 
 be emo- 
 er or Uu' 
 llic ludi- 
 oUeclive, 
 
 ,11 t\ie ge- 
 
 le be cou- 
 ludy tbem 
 to the ex- 
 ti voKimii' 
 
 
 in 
 
 that hwf 
 (Jhoit :>t'ii 
 
 men 
 
 of li^^ 
 
 tbal tbe two 
 
 nspvration 
 
 of 
 
 ; p4^r!ion3 
 
 wlio 
 
 were tlie jk-'uiuou of llie spirit are of a sinless n-iture, are 
 convertible terms. They do not seem to be aware thai 
 tiiere i.s room for a distinction. David comi»i)sed t!ie 
 l*>alins under tlu^ dictation of the sj)irir ; tlierefi)re im»1 
 only are thev of plenarv authoritv, but tlni <leeds of that 
 kmc are to be rcirarded in the same li«Hit. '^'MJomcn 
 wrote the I'roverb?* at the iiisti«ration of the V ;. '.iaost; 
 tiierelore all the actions of Solomon are cani.. ^al, and 
 iirj\e the autliority of example and precept. I'anl and 
 )*.Mcr pemied cert lin Epistles, which are of diviiu; autho- 
 iily, because prompteil by the spirit ; tliereft)re tiieacts of 
 lln'se men are as little lt> be (piestioiied as their writiuL'?. 
 Such is a princij)le, wliicii if seldom br<;ad!y stated, has 
 Ikm'u much (fone upon. ]t has enj(»yed all the .-ulvantajm 
 tiiiil several doLnnas base possessed, which have been j)ut 
 I'lto operation without bein^ avowed. It does not seem 
 to dt;maiid much nunaphysical subtlety to be able to dis- 
 l:i»;;uish i i this matter, and to make two of what men 
 iiivi' been accustomed tt) consitier one. There is certain- 
 ly room in philosopiiy for a distinction, and we think it 
 vmH not be ditlicult to show th;it there is r(jom in fact. — 
 I'here is no absolute necessity for the supposition, that 
 
 J because a man is infallible as a recorder, lie is so as an 
 I'tor. The reason of the thimr does not demand that it 
 •should be so ; one can suppose the contrary wiiliuut ::: 
 >o]v)nir an absurdity. It is quite possible to imagine a 
 
 ■i volume, every line of which might be the product of di- 
 vine insi)iration, without being compelled to supj)ose that 
 the imui wlu) wrote the communication, were thoroughly 
 ue.bued with the character of that wliich they recounted. 
 t >i!t' might conceive it to be so or not to be so, without in- 
 i''rfering with the reason of things. Either supposition 
 ai)pears to be equally reconcilable with likelihood. But 
 ihi^ disiinoiion has not been attended to» Because the 
 
 • ! 
 
 ! 
 
 ' ti 
 
 
 ■■.'>" 
 
■■ 
 
 am 
 
 *24(> 
 
 I -i 
 
 !f^ 
 
 whole BiUlc is the product of inspirntioii, therefore it h;is 
 been inferred t!iat eiich personage who takes a part in llic 
 narrative, must liavo the entire character of that which lie 
 relates. Any mind that is even a little hahituated to rea- 
 sDuini^ must perceive, th;it there is no necessary connec- 
 tion between the two propositions. As far as the mere 
 reason of the thinjr is concerned, any one of the three fol- 
 lowiivfT opinions is qnite tenable — that the IJible person- 
 ntrcs were pure like the inspiration which they t(!ll of, or 
 that they cantrht ^omc portion of its purity, or that they 
 had notliincr in cormiion with it. We cannot speak absfv- 
 lutelv on the (;nestion; we cannot survey it from some 
 hiijh jU)int of abstract fitness, and say that there existed a 
 *-ff'rn necessity th<tt it sjiould be so, and not otherwise. — 
 It resolves itself after .all, into a simj>le question of fact, 
 and we are invited to en«{uire, what is the nature of ihe 
 evidence that may be j/athered from the Scriptures in rt;- 
 lation to this subject ? 
 
 Tiiose who act as if the two propositions were insepi- 
 rably connected, do not seem to l)e aware, that in many 
 instances tliey are willing enonirh to disavow such con- 
 nection. When the spirit of prophecy descends npon iJ.v 
 faarn, and when this unriirhleous man delivers a messai't^ 
 thnt forms a link iu the chain of communications that an- 
 nounce the lledeemer. they make no scruple to admit. 
 i\ihi the conduit did not {)artake of the nature of that 
 whitrii it conveyed. When Sampson said and did what 
 i're allowed to be things prophetic of the deeds of the Loni 
 Jesus, these critics are willing to confess, that the otlict' 
 was assiirn(;d to a very faulty personage to speak arnl i<' 
 enact the part of one who is infinitely pure. When U;- 
 vid heinously wronged and cruelly assassinated a brave 
 and loyal subject, the most wrong-headed on this quc'^tn!' 
 Tire fain to admit, that he diU not in tliis case act at t!' 
 
 iit)i 
 
 iiiii 
 ily 
 lie I 
 
 ''Villi 
 
 ^ent 
 
 /leac 
 
 H'hic 
 
 n:uni 
 
 ■"^lint 
 
 'ierat 
 
 '■'jdc.-i 
 
 'I'lesri 
 
 fiabu.^ 
 
 '•ascs. 
 
 •vitii 
 
 ''■"ir ni 
 
 danc( 
 
 ^od t(j 
 
 even 
 
 '•o;jv^ 
 
 inav 
 
 l^iratl 
 
 liad ij 
 
 'liat ii 
 'ime 
 •ind vi 
 Ninl 
 
,rc it till* 
 
 irt in ^^^^ 
 which he 
 c^l to Ten- 
 y coniK'C- 
 
 ihc mere 
 .. thr(Hi lol- 
 ile persou- 
 
 U;U ot; or 
 »r that thoy 
 speak ahs(v- 
 
 from yoiiio. 
 JVC existed a 
 otherwise.— 
 
 nature ot' 0»^' 
 riptures in rt.- 
 
 w(-re ins^^V'^- 
 that in ni'i'^y 
 ■ow such con- 
 cuds npon B;\- 
 v(;rs a messa'je 
 • ations t\rat an- 
 up\e to admii. 
 nature of ll^>^^ 
 
 I -.vu.l d»^i ^^^''^^ 
 •eds of tlie Lora 
 ., tiiat the ctTico 
 10 speak and ''^ 
 j^e >Vhen U-- 
 \sinuteda bra^'' 
 
 on t\ds quc^uoi. 
 
 ■^ case act at t'' 
 
 =^U 
 
 iiisiiii;Uit»ii of tliat spirit l»y wliich ho wrote the Psahn^'. — 
 Wlieu Solomon in his old aire; loved many strange women, 
 and throuirh their inllnence worshipped Ashtareth the j^od- 
 <iess of the Zidonians, the warmest advocates of this illo- 
 u;ical theory abandon it for tlie timo, and admit that he did 
 not. do tiiosc deeds tiirouijh the 'niidancc of that inspira- 
 tion by which lie wrote; the Proverbs. When Elijah mood- 
 ily withdrew to a cave, and murmured at the usa»i<' whicli 
 (10 received from God, it is usual to hear it allowed — sonio- 
 wliat faintly, [)orlKips — that ho was not actuiitcd by the 
 sentiments that moved him when lie reproved Ahah at the. 
 Iioad of his court, or im[)ellcd by that power from on lii<^li 
 which cnabl(Ml him to restore to life the child of the Slm- 
 uamito. AVhon .lol) cursed his dav, these stickh^rs for 
 •^uinlly infallibility arc accumstomcd to admit, with eonvi- 
 dcrablc circumlocution, that he spoke thus, rather at the 
 insti;Tation of the ll(!sh, than of the sj>irit. When the dis- 
 i'iplus forsook tlioir master, when Peter trinnnetl in the 
 <|ucstion of eatini^ with the Gentiles, when Paul and ]5ar- 
 nabus had fierce contention and parted company — in such 
 <'ases, those who arc the pronest to confound inspiration 
 with its vehicle, are compelled to own in that very pecu- 
 liar manner w'hich denotes a paucity of logic and a redun- 
 dance of vapoury sentiment, that the men must be suppo- 
 sed to have been left to themselves for tiic time. So then, 
 'ven those who pretend to regard the two propositions as 
 '•onvcrtible, are forced occasionally to admit, that th(7 
 may be separated ; for they conicss that in some cases in. 
 ■>piration was conveyed, through the medium of men who 
 had neither part nor lot in the matter ; and in many other:-- 
 that it was communicated by means of thohie who, from 
 'ime to time, sliewed themselves susceptible of frailties 
 
 if 
 
 1 
 
 and 
 
 vices. 
 
 Since tlie reason of the thincr does not determine the 
 
nor il,c nuo^lion resolve:! itself m- 
 caso m an absolute ■»-" ;; ^^j, j, i„for,„s us. tl.at m 
 to tlus, ^vUat says tl.c S npl» e j,^,,^^,,, ,„,i ,Uc 
 
 tasl. licentious fc,.uin"<^ > f i„,ttuct.oi.. U 
 
 ,,,„. set before the clauc -a ^^^^^^^^ ^^^^^„ 
 
 ,,.ches us, that ^^-''• .^'' ;^ ," ,• „,e,r clays, teachers o, 
 Moses, .ueu «Uo «-ere .';';" „.,,.,,„„, were .uU.y C. 
 ,iglaeous»ess, and vehicle _^_^^^ ^^.^ „,,e, 
 
 ,;,, ..hose ^^^V-^'^,;^^:::^......., faU-eUooa, IVaud, 
 
 .Ui„kol-aisi.uting,-a^t' ;„^, „,, that Da- 
 
 vai.-glory."^' ""' ;■"'" outnbutors to the canon of Scni,- 
 
 ,.i au.l Solomon, large ^<^,"" ^" ■„, a.eir capacity .: 
 
 ,,,e, uere tiot ""'y '"^ ^r^-voU he exceeded i. 
 
 agents, but fell mto ^^^^^^^^^^ ,, EUyiK and other.-, 
 
 ,,,„e,s. It te is u. tha u ^^ ^^^^ 
 
 ,.,, u- they did '-* J ;; ".avocatesof the truth propU- 
 
 ,i scnpturo, stood fortl a^ ^.^ ^^^^„^ ,^,,, ,„ 
 
 „ed of future even ^, a J ^ ^j^^„,,, f,., .vhicl: 
 
 been preserved in the b.ble, com ^^ ^^ ^^^ ^^. 
 
 ey lore reproved an pun sh ^ ^^ ,^,„ .„. 
 
 ,,,e;4v records ol each ot tl.c o l ^^^ ^^. 
 
 riVuy considerable ^ '-^^ ^ ^d of perfect tnal, 
 
 ',,a what does >iot agreeji u^^ 1 e ^^^^ ^_^^^,^ ^^,,^^ ^,3,,^, 
 
 I;, addition to such ^ ^«" ^ ' „ ^,,1 they were no. 
 „,eve,u the sacred -"",;' 'I'^.ioations of «1,k:. 
 necessarily mixed "1> -* ^ , ,ars to speak of to- 
 ,,ev «cre the reporters. »^'^ ' ^„„,,„.ed in the act. 
 ,,! as if his own volition w c ri ^^^^^ ^^^ ^ ,„„,, 
 
 as if bo were the passive u.tru « ^ ^ ^^^^.^^^ ., 
 
 er power ; as if he 1-'^?"" 'j^.^.ter." We bear Jot 
 Uvi of being " the pen » J 1^ ^^^ „,„,,! lead us to »■ 
 Ur one instance, u.n.g »^f ^,^,, ■,„ u.e tli.»:- 
 
 f« *^' "l^ rfiri be Presses that they wcro. 
 
 wi 
 
 • ch he had utter ed, thut 
 
 jti 
 
.sell' lu- 
 tliat in 
 
 to Nvli"'-^ 
 lion. 1^ 
 Joseph. 
 ;;u:ber6oi' 
 ; cTuilty o\ 
 wc never 
 
 ,n of Scnv 
 capacity oi 
 sxceetled in 
 and oUier.-, 
 
 comp^-^^^*^*' 
 •ulb,pr^^P^^'^" 
 ,gs t\iiil hav.; 
 •cs for Nvliicli 
 •a of God ex- I 
 ;es vvlio occu- 
 lt be spoke tr 
 perfect UutV 
 oUicr passaL'f^ 
 they Nvere lu' 
 lions of NV^'i^' 
 speak of Wii-'" 
 ,ed iu the act: 
 hand of a bi?'" 
 fanctiou tli''' 
 \Vc bear i^^- 
 J lead us to in- 
 irc in tbe tlaic 
 .UtbeyNVcre^^- 
 
 '21:1 
 
 hiilh f()r liim to unfh^rstaii'l. ^V sec Daniel in earnest 
 colloquy with the Almighty, s',ip[.li':;Uing to be made ac- 
 (luiiinted wi:Ii the nieiuiing of the prophecy that he hud 
 Mist uttered ; we <'tre permitted to know lh;it it pleased God 
 to refuse his request, and to conniiand him to seal up what 
 he had spoken uiitil the time of the end. We hear Peter, 
 when he is descantin:^ on the prophecies of the Old Tes- 
 tament, advancing th''- remark, that they were given less 
 lor the men who uttered tliem, than ibr the persons of an 
 after-period — from which we are warranted to conclude, 
 that tlio connection between revelation and liim who con- 
 voys it, is not of necessity so intimate as some would have 
 us suppose. 
 
 So far as the Old Testament is coneerned, these views 
 are admitted in a deo^ree, hv many who would not care to 
 express their assent in specitic words ; it is in regard to 
 the Xcic Ttsta/iK nf, that the greatest necessity exists, that 
 tiie subject should be roundly handled. Men acknow- 
 ledije, in a faint and ambi<:uous manner, that Moses or 
 David were not quite infillible in their actions, but they 
 do not seem williiio; to allow this, in any decree, of Paul 
 or John. They may be reduced to a logical dilemma, in 
 uhich they will make the admi.ssion, rather than seem gla- 
 ringly ignorant of the rules of reasoning — but as soon as 
 they have made tliis apparent sacrifice to the Baconian phi 
 losophy, they retreat back again to the feelings of the ccv 
 lerie. There is saint-worship, as there is every other form 
 of vice and falsity, in the Protestant churches. There is 
 a prevailing tendency to a sentimental view of things, that 
 would step in between the Apostles and the light of truth, 
 and that would denounce as blasphemy, the attempt to 
 subject their conduct to the rules of investigation, by which 
 the characters of all other mortals are to be tried. And 
 then the man who takea the defensive in this question. 
 
 t' 
 
^44 
 
 1 • . fa'our. W'hilu 
 U.S ll>c ..Iv,: lago of n,pea.a,>ces ,nj^^^'^ ^^^^^^^^^^^^ 
 ,,is opi.m.<..t C.U be so pi n^ ) .^ ^^^ ^^^^^ ^,, .,„^„,. 
 
 |. tender .ml l.ol>. ^ '"- ^ j, j„es not w"r 
 
 ,,„, it does not behave « U .t 1; ^^^^^ ^^^_ ^^^ ^.^,^^. 
 
 of go.U.ne. to --;;;'";;;:^,;,,eabUUy of the Apostles. 
 
 sen.t.ve,n "^S:'";*;te ,. -ned, that tl.ey arc so t„ 
 
 would be surprised to be „.orsh.pp'"g <""' 
 
 ..,ve tl.emselves from the nccossny ^^^.^^ 
 
 Unnseir. No man «.ll l ■_' S^j- ^,,„ ,„„ ulu, 
 
 -.-•''« f'^^'^-tXr- Any one .bo ■. ;u> 
 l„, , ., olbcr god l."t tbc- ,^,„e„t ,nade ng'''-'"^^ ''■ 
 
 noycd beyond nreasnre t • ^^^ ,^^^ -, , 
 
 ,V,rm or any poi»t tbat ... l .econtlary -..rt.cles.- 
 
 „,tn «bosc reunion <^'"'-' "f . ^,,„t to tbc idea tba- tlu 
 A ,nan of real p.cty m>gbt not a^. ^^^^ ^^.^^^^^^^ ,^^ 
 
 worthies of the BU.le - "^^ ^^.^^^ .„e,I they are not u.- 
 ,,V.ch wc estimate <«« ) „,Ung the nVnul of tU,: 
 rectly engaged .n the ofl co ° J :^„ ,„,„g,, to ua- 
 
 .pirit. lie n>-'#'^ -.' '''' , „" ono»gb to relish it. B.. 
 jcrstand the f "-^'°"'; //^^ould not ieel himself. 
 l,e would not be »P=° "^^ ;^;,.;,i„„, that the person « o 
 ,,e under the necess.ty o fbd>ev ^, ^^^^ ^^^^^^^ ^^^ ,,„, 
 
 ,.eld the dogma was a bad m n^ ^^^ ^^^^ ^.^„ ^0.- 
 
 ..ounds for the not.on, '"n"fton, other agents !- 
 
 ument stand on a '^''r«'<="; ^^'^fd Testament wUl sho.' 
 
 The exau,ple of the men of the O' .^^^^^^ ^,,^„. 
 
 .hat it is poss>ble for -nsp.ra Uon o sd ^^^^ ^^^^^^ 
 
 „els, wahout com«>«"-»\'"f;^ J„,y exercise funct.o. 
 
 .11 times. It will prove, ^'^"^er supersede their m- 
 
 occasionally. «^''<^h 'lo no altogetV^^^ P^^^^^^^^ ^,„„ 
 
 tund tendencies. On^'^^^^^ ^, ,,, ,. 
 between the men of the two 
 
 '.<■! 
 
 H l)e SI 
 '■lariijg 
 imssioi: 
 lies in 
 li'ood ; 
 '■'"i, si 
 lisatioi 
 the ina 
 proved 
 I'aui ai 
 tlit'se V 
 obvious 
 were so 
 i Did it i 
 ^ istciice 
 
 "" tlUiV W( 
 
 ',«■> thorn fr 
 

 While 
 iiievcr, 
 ninenl- 
 
 S 'at tlU 
 
 ot wenr 
 a sliow 
 so very 
 
 irc so, t-ci 
 
 old, tiv.U. 
 [^rsou Nvho 
 vho 1^ 'i^^* 
 
 liviice, i^ =' 
 
 articles.— 
 eatliat ilu 
 cYiierioi\ ^n 
 
 arc not (Vi- 
 
 iiVind of tlu: 
 
 ough lovm- 
 
 elish U. Bii^ 
 ;el himself u 
 
 ; person Nvh^' 
 uh'at ure tbc 
 Aie New To- 
 tier acfeuts !^ 
 cut will t^hoNV 
 u-ticular cbtni- 
 ,n character a'. 
 rcise function^ 
 ^rsede their na- 
 ■c draw a line 
 on what pTi"' 
 
 •2^.1 
 
 '!i|)!o do we nmiiiiaiu that whaJ, liaijpciied iiitiie ohi should 
 not happen in the new? It" the Apor^Hes ever hecanie in- 
 fidlible, it certainlv was not (hiring the incarnation of thiir 
 master. Tlie men wlio showed tlienisehes so fjroi^slv i:;- 
 iiorant up to the last, wlio pro\cd themselves to be c;i- 
 pablo oi'sLich ba<e inclinations, who forsook their Lord in 
 the hour <»f his need, were not impeccable while actini:^ 
 ihiis. A\'hen Jesus rose from the dead, the men who did 
 not recojriiise him, and the disciple who did not believe 
 m him till he had received the proof by touch, were not 
 ndallible then, whatever they might become afterward. — 
 When they took the method of casting lots to choose a 
 twelfth Apostle, and when by this means they selected a 
 nerson who appears to have been superseded by the di- 
 ^;ne election of Paul afterwards, they did not act by j)le- 
 nary inspiration then. But it may be alledged, that these 
 <'\atni)les occurred before the descent of the spirit. Let 
 it be so ; — it was (if'iir that event that we hear tliem de- 
 •laring to the people of Ljstra, " we also are men of like 
 passions with you ;'' it was after it that wc see the Apos- 
 tles in solemn conclave, forbiddinf; ihinjjs strano-Ied and 
 l)'ood ; an injunction which the Churcli by not respect- 
 nig, shows that it does not consider canonical and of ob- 
 ligation. It was after Pentecost that Peter tampered in 
 the matter of eating witk the Gentiles, and that Paul re- 
 proved him for his conduct. It was after Pentecost that 
 Paul and Barnabas quarreled on their journey. None of 
 these were the acts of impeccable persons. If they were 
 obviously fallible before the day of Pentecost, and if they 
 were so after that time, when did their infallibility begin ? 
 Did it spring up at one quick start, or did it come into ex- 
 istence by slow degrees ? If the A^postles were infallible, 
 they were in possession of an attribute that distinguished 
 them from all other human beinirs ; can it be possible 
 

 ,1 
 
 24*) 
 
 „,at lUcrc «o,ad l.e uo cxpve.. menUo,, »^ ;;/'lc'c!!m- 
 , f,et . Tl.e .nore cucuu.ta,. ^ ^,^,,, aoe, 
 
 „,„.io,>to a.Ul '«^'''^':7:,i'".u,,-vHl.U, because 
 ,„t of necessUy carry .nla Ul U o ^^^^^^ ^^,^.^_ 
 
 ,1 .lid not do ... m the - -^;; J '^,1,, \,,,e U.rull.ble 
 
 ,rs of lUc Old Tcstamc,,.. -^ ,„„,nut.oMS, tl.ey 
 
 ,,,-,,,t „,ey wore convcyn.g ' ^ . ^, ,d ■„. U,h 
 
 „ere fallible ul.en tbey wer- > __^^;, ,.,„, ,,, 
 
 fancuon. When the wo. d of tu. 1- ^^^ .__^^^ ,,_^y „,,, 
 
 -re U.e condnUs "f -i- .;^, ,„ .. n,ake U no- 
 
 cessary to the ^f^^^^^- ,,o wortinc. of the old 
 ,U>u so different Irom that lieio . 
 
 economy f , ,i ^ avaniiieut couUl be 
 
 On tl.e v.holc we do not -«, ; J';^,, ;,,, fMi.ble be- 
 
 --e clearly brong . out; U ^^ ^^^^^^ .^^. .^^^^^^^^,,^^ , 
 
 fore the spirit wasi.u..Ucl) g. '. , .,i^, They were fal- 
 ,„„tive crimes are P^'^" J^ ' i^e their own state- 
 l.ble after Pentecost, .f "« "^^^'^^^ ^ „edit proof, still 
 ,ncnt to that effect, and .1 >; ;,, „f ignorance 
 
 less equivocal m the ^^^^^l^'^ do.ii.a would .lot be 
 or sinfulness. ^Ve suspect tl.t t - .^^t something el.. 
 
 so tenaciously -^^''^t^^^^^ ,, u.inU, that it is .iot»o 
 ■,„ the I'-kgroun.h W ..^c m ^^ ^^^ ^^^^^^^^^^^ ,^, ,. 
 
 ,uucli a veneration for the Al ^^^^.^. ^^.,„, 
 
 mg "^ certain practices tha^t h ^^^^ . ^ ,. ^^ ,, 
 
 ,itv to vindicate them, '^[^'"^'JJ l,^. ,„her but a h- 
 
 ...nrchmen would not w.l U.igl) ^'"J ^ ^, ^„j „„, 
 
 ,„.„,• version of .he <^-»'"^"\;,;i: in Sabbatical i.«- 
 ,,eca,ise of their '1<^;"'""-'"''; ^ ' •' ,„ compulsion, su- 
 „ons, so tliey would ^-^^^^^ ,,,,,,« on it hanp' 
 ,.,„der the doctrine of '»'^" 3., ^^ u.rown away tip" 
 
 ,,„„.3n. by water, A'g-;'"-';:^; ley would make a,. . 
 ,1, ,n, thev would stop their ea.s, they 
 
iuciivc 
 
 ic coiii- 
 >c does 
 because 
 
 nd wvii- 
 urallible 
 lis, ibey 
 ,(\ \n U»is 
 hem iliey 
 they were 
 uke it i»c- 
 py a posi- 
 of ibc old 
 
 vt could be 
 fallible be- 
 onuicc and 
 y were lal- 
 . owu state- 
 proofs still 
 )f iguorauce 
 ould not be 
 mctbing el>c 
 It it is uoi »^^ 
 .rested clinir- 
 , their aullu>- 
 niulife. As 
 ,ther but a /('- 
 dox, and that 
 Sabbatical nu- 
 upulsion, ?"^' 
 ie on it bang^ 
 3wn away up^'^ 
 ,ld make up 'i' 
 
 ^ 
 
 247 
 
 vociferation what thev \santpd Sn rea'5<»n, thov wouM r.d- 
 init tliat Joiric is i^ood ; l)ut lliey would sliow l)y tlieir jirac- 
 tice, that tliey tliou^ht a Sacrament is better. 
 
 T)ic dogma of infallibility applied to the personalises nf 
 ihe Bible, has produced more evil than is commonly sup- 
 posed. Tt has done all the more harm that it has not ta- 
 ken a defmite shape. It is possible to resist an articU^ 
 or T canon, because it is possible to see it; but a i^cnti- 
 junit is a thing of a shadowy nature that is not so easily 
 withstood. It is like a Parthian horseman, a formidable 
 < nemy, because it does not j)resent a fair mark, l^xist- 
 ini; in this subtle and half acknowledored form, the idea 
 ofthe impeccability of the Scripture worthies, has j)re- 
 vailed extensively, and has done nmch harm. It has help- 
 ed to encourage that powerful inclination which there is 
 ill men, to adore any thing or any one but God. Along 
 with a multitude of similar notions, it has siip|)lied them 
 with a religion which is not from heaven. It is one thing 
 to admire a good man, because you descry in him the feji- 
 tures of him who was holy, harmless, undefiled, and se- 
 parate from sinners ; it is (piite another thing to cherish 
 that semblance of piety, which has no dealings with God 
 himself, but which pleases itself with the notion that there 
 must be something peculiarly godly in predicating fault- 
 lessness of each successive worthy, of the old or new eco- 
 nomy. It is but a few shades superior to the dogma of 
 heathenism, which gave to the sea, the rivers, and the 
 i^roves, their own appropriate deities. It is polytheism, 
 with certain modifications, and a Christian aspect. This 
 idea has been productive of e' il, inasmuch as it has help- 
 ed men out in their natural inclination to have a o-od, 
 . without having the one living and true God. There can 
 ' be little doubt, but that minds of ordinary dimensions, if 
 allowed to worship Moses and Paul, will feel no disposi- 
 
•:248 
 
 1 i' i 
 
 iiV 
 
 lion t(> tiscond liisrlier, but will «:ilisfy thoinsclves with tlu- 
 idea that tliey arc the .suhiocts of irucj relinion. 
 
 Another evil which we consider it to luive done is tlii."<, 
 — it has led those even whose |>iety is sincere, to take uj- 
 with an iinj)errect standard of morality. IT the oi)inion Im 
 entertained, cvai in a nua.-<nrc, that the Saints and Apos- 
 tles are taultless, a larjre ainount of defective conduct ir. 
 at once stan)j)ed with a hiirlier iii^ure than be'oni^s to it. 
 Actions are marked let{(>r A I, which have some tlaw 
 about them, or which are positively bad. A worthy ol 
 tiie Old or New Testament, is guilty of violence, or du- 
 plicity, or covetousness, or sell-seeking; but accordini' 
 to hypothesis, that man's douigs are above being can- 
 vassed, therefore these sins are to be admitted to form ;. 
 part of the established rule of the Church. We entertain 
 no doubt that the standard has been materially lowered 
 by this circumstance. How can it be otherwise .' To lix 
 tiie statute that the bible saints are not to be criticised, i> 
 equivalent to admitting crinics into the roll of virtues. — 
 \Vc cannot tliiidi as we ou^ht of cowardice and cruelt\. 
 so long as we are in the habit of admiring the conduct o; 
 David when he enjoins Solomon to show no mercy to olii 
 Joab. We cannot see time-serving iu its proper colour.-^, 
 or maintain a high bearing in our transactions with tlicin 
 that arc without, so long as we persuade ourselves tliir. 
 Paul, when he circumcised Timothy because of the Jcun 
 did a noble or a christian act. Little doubt can be enter- 
 tained, that the current morality of the churches has been 
 materially debased by this peculiarity. If the visible 
 church so generally exhibits an arena, where there ij 
 iimch of ceremony, and much of doctrine, but a mode of 
 ])ractice not discernibly superior to that of the circles 
 where religion is repudiated, some part of the phenonie- 
 non is owing to the weak prejudice which forbids us to can- 
 
 vas 
 
 tiia; 
 
 ex|. 
 
 lie ( 
 
 T 
 
 ces. 
 
 the i 
 
 ■'iiid , 
 
 fiire, 
 
 founc 
 
 -■^lid ji 
 
 i^rece 
 
 uljicli 
 
 and fl 
 
 positjc 
 
 »''tlieru 
 
 ^■<>nabl( 
 
 'nne, t 
 
 his 
 
 eti 
 
 an 
 
 that 
 a^^ree 
 if in a 
 ■^aint r< 
 uf act it 
 "Jents. 
 Tiie 
 tant. 
 ture is 
 the dis« 
 tion is 
 show hi 
 tiing in 
 <^f cxaf/ii 
 as the 
 
 --1 
 
l 
 
 ill lllt^' 
 
 
 take n\' 
 luion i'* 
 id A\>u" 
 lUiluct i-' 
 iiiTS U) lv- 
 alue rt^^^ 
 
 vovlby oi 
 :e, or d»i- 
 accordui'i 
 
 . to lor in 1. 
 e ciiicriuiii 
 ly lowerct' 
 
 ;C ? To t\N 
 
 :riticisccl, i- 
 ,1' virtues.— 
 •dud cniL'lt}- 
 2 conduet o: 
 nercy to ^^'^ 
 jper colon r^ 
 lis with tliCMi. 
 ^uri-elveri tlui* 
 of the JeN\^- 
 can be enter- 
 cbes bas been 
 [f tbe visible 
 ■here tbcie i^ 
 but a mode of 
 of tbe circle^ 
 tbe pbenoi"^" 
 .rbidsubtocaa- 
 
 ii49 
 
 vas the conduct of the scripture worthicsi. It is obvious 
 that so h.)n<^ as tlic dogma prevails, the otlencc cannot bi* 
 exposed, because the olleiider has a lurking place to which 
 he can repair, and from which he cannot be driven. 
 
 Tiierc is yet another mischief that this opinion produ- 
 ces. It renders scripture disreputable, it i)uts weapons in 
 the hand of the sceptic. iMen of this class with a clear 
 ;ind ratiocinati\e mind, are able from one part of serip- 
 lure, to construct principles which condenui these actions 
 found in otlier parts — actions which the church vindicates 
 Hiul perhaps praises. From the life of Jesus, or from the 
 l)rcccptive portions of scrij)ture, they form a standard 
 which exposes the defectiveness of these otlier deeds — 
 and thus they consider themselves entitled to lay down the 
 jtosition, that revelation ct)ntra(licts itself. It would be 
 otherwise, if the friends of religion rxted in a more rea- 
 sonable manner. If they accurately ijiarked otV the <ioc- 
 trine, that there is but one perfect being in the Bible, that 
 his ethics are in every instance catholic and preceptive, 
 that any part of the conduct of his saints which does not 
 agree with the standard that he set up, is to be rejected ; 
 if in a systematic style they drafted out the canon, that a 
 saint recording is a dirterent pers<;n from a saint in a state 
 ii'i action^ infidelity would bo deprived of one of its argu- 
 ments. 
 
 The alteration which we suggest ap})ears to us impor- 
 tant. It would fully vindicate the j)rinciple, that all scrip- 
 lure is given by inspiration of (iod; but it would bring in 
 the distinction, hitherto little jjcrceived, that the inspira- 
 tion is designed to answer dilferent purposes. It would 
 show how the entire volume is canonical, without run- 
 ning into the sophism of making it all to be so in the way 
 , 0^ ciajnpic. It would exhibit how every word is exactly 
 ? as the Most High wished it to be, w ithout being guilty of 
 
 i 
 
t^t^^.■^„nm^*m^ 
 
 250 
 
 .i,M tlierrfi>rc every worJ is an i»- 
 thcMlacyofsay.ng. "f ' ' , .wise. U «<'"1'> '""'- 
 junction to us to go a".! ''" . i,,^,,ecn tl.ose l-ortion* 
 
 Jucc the pracfce ., -"" ; f '^,„, „.at we n.ay /«""'" 
 „V>chareuivenbv:i.e.,n - ,.,„,,^^ 
 
 them. a,.d those others ^^h cl ^^ ^^,^^^_,^, ^^„.„ 
 
 ^'^"'^'"'''''"/'r;rru rthyortl.eAln,igi.tyto 
 
 i„,crt 1,. hi« '^'-"""""=""" ' ■" ed his people to esehew 
 ,„ey are evil, and >;--- J^^ ;';',^. „ ,y he as suitable 
 ,„„„. I, would show 'hat a — " J^ ^^„„p,e. The 
 
 , t,„,„ for God to pve ^^"^^^^^^ „ ,..,«, that ecrtam 
 p.ese»t chunsy >-';"';''/;;;,,, ,,1 their do.ngs are re- 
 ,,erso„s are holy, =""';''"' ,'^1, may imitate them, .s far 
 ated iu order that the ^:^'"^l'"l^^ „, to u.orals. It 
 from being favourable ^ "; ^ "such food .s the re- 
 .ccustotns .nen to gu P f - J, „, eye to a d.storted 
 verse of imtnt.ve. It haf'tu'' ^^ ^^^ .,j„p. 
 
 „.an»cr of lookmg at thmgs. L-' t 1 .^ ^^^ .„ ,^^ 
 
 tod that " there .s no^^^^^f",,, or let the saying* 
 „.e acts of God as seen .n J-^ ^; \„ i^^,,. ., ,et these 
 of ™en when in a sta e of P^ a y V^^^^^^ ^^^^ ^^^„„ 
 
 be received as <he bo en'"-' „o„,a „o Ion- 
 
 «ould be great and ff^'^ I vindicated and mnta- 
 
 ger be able to aver, tba^;''! ^ tu^, ^f ,eedo,n wot,U 
 ted actions obviously bad i ^^^,^ ^ ^,„et ^ 
 
 gain .-t -cess'ons » >'^^^--,.,, ,„jo,,s them .« i 
 
 understanding of he script ^^ ^^^ .^^^^ .^ „„„^,. 
 
 . prove all things," and to omi ^,_^^ ,, 
 
 a'„ extensive domain -""'^'^"[^"r^ntity of base coi. 
 
 now religiously shu.^ up ' ^ §'« „„^",,i„t.vvorship wouW 
 
 <iuccs s 
 iliut pn 
 
 Tl 
 
 * rfe 
 
 Wliet 
 
 diildrei] 
 
 l('(fe of 
 
 :iMVtliiMj 
 
 reason. 
 
 measure 
 
 >ouiuler 
 
 two prill 
 
 <'t\sj)uri( 
 
 tliat 1110 
 
 real I'aitl 
 
 coiiinion 
 
 ^priiiklii 
 
 iieatlien, 
 
 he wou]( 
 
 nielaiicli 
 
 school Hi 
 
 :^een iu 
 
 vantages 
 
 this did 
 
 >o\v (Tuaj 
 
 h\i\e and 
 
 illic bUbjc 
 
25 1 
 
 il 
 
 i an »"- 
 [1 iuiro- 
 portion* 
 
 I by t^»c 
 
 ,\iU\ open 
 
 nighty to 
 
 3 beciuis^> 
 
 to eschew 
 
 IS sviitahlc 
 
 i,p\c. The 
 
 Irat certain 
 
 mgs are re- 
 be m, i^ ^'^^ 
 
 morals, l^ 
 
 od IS the re- 
 ft clistorted 
 
 nle be adi^p- 
 
 isGod-," lei 
 
 t the sayings 
 
 ,u •, let t\iese 
 the result* 
 
 vould no lon- 
 ,ed and iniita- 
 reedoia wouW 
 bave a better 
 joins them to | 
 ai'ich is good' 
 enquiry that i? 
 y of base com 
 -worship NVoulJ 
 God would be 
 ind less counte- 
 .rror, wbid^'"' 
 
 (luces so many to lavish on the creature tho}*c sentiments 
 iliat properly belong to tiie Creator. 
 
 |ii 
 
 ClIAl'TEll IX. 
 
 '■^ 
 
 iiii: e{o<;ii i:i\e: or isArjis:ii. 
 
 " Iff that bclirrct/iy and is baptized^ shall he snrrd." 
 
 Mahk XVI. l(i. 
 
 Whether there should be much or little water, whether 
 cliildren or i^rown [)ersons should come in lor tlie privi- 
 lege of sacred hydraulics ; (juestions of this <iuality seem 
 anything but important or even sane to the eye of mere 
 reason. The writer lias this subject to thank in some 
 measure if he has been able to attain to any ojiinions of a 
 sounder nature than those which are currently held. 'J'he 
 two principal causes that led him to suspect the presence 
 <'t"si)urious elements in the system of theology, were,^V5^, 
 that most men were not atVaid to profess without liaving 
 real faith ; ^lamdly, that all the interest of the Christian 
 commonwealth ai)peared to turn upon such subjects, as 
 >l)rinkling and immersion. To call Socrates a blinded 
 heathen, and to (ind Christianity in discussing topics that 
 lui would have turned from with contempt; to speak with 
 melancholy compassion of the trifling controversies of the 
 •schoolmen, and then to pretend that wisdom was to be 
 ^ecn in unending disquisitions upon the comparative ad 
 vantages of tlie thorough dip or partial sprinkle systems; 
 this did not seem rational. Essays on the broad and nar- 
 row guage, must to any unprejudiced mind, look vener- 
 iible and salutary compared with this. Having looked al 
 ||hc biibject for a considerable time from this point of view, 
 
 ii 
 
 

 II 1- 
 
 having percoivcd that \\\v icclinjj^s ofllieolo^riini^ and tlu-ir 
 acolytes rc^volvcd upon Mich pivott*, haviiig noticed in ini- 
 nicious instances, that science, literature, sound doctrine 
 and nioralitv, were all dealt with as thin;ijrs trivial in com- 
 paribon with these otiiers, having observed that cunt'or- 
 niity in such wretched externals, was the test on which 
 ^ects were formed, religion estimated, and reputation oh- 
 tained, haviiif^' seen that in j»roportion as men were ini- 
 becilc in understandinrr and worthless in character llie\ 
 evinced a correspondinj^ concern in tuch matters, thf. 
 writer was induced to <loul)t whetiier in any sen.-»c they 
 wvm oi" divine oriirin. 
 
 Wheii'uch objections as these slated al)ove, are brouirlii 
 up us reasons why these ceremonies are not Irom Goil, 
 the usual answer given is, t/tai tluy havchirnmuih abused. 
 The view of these facts led the writer to more sweepiii^' 
 <'onclusions, and at last conducted him to the conviction, 
 not merely that they are liable to bad results, hut that .swr'i 
 (tre in their vcnj essence. It is not a suiiicient argument 
 against a practice, that it appears hostile to reason, pro- 
 vided Scripture gives a plain deliverance in its favour.— 
 J^ut if there be much doubt as to this latter point, if then 
 be no distinct cause for believing that Scripture is exprt?-^ 
 in commanding, then the fact that it appears obviously un- 
 reasonable, comes in as a strong aruument acrainst it. S 
 long as we thought that Scripture was distinct in eiijoii;- 
 ing this rite, it appeared to us an inade([uate objectiui 
 that it heljjed to manufacture false priests and formal ad- 
 lierents, or that it furnished a perpetual occasion for aiign 
 recrimination and interminable discussion. But whcntlic 
 opinion flashed upon our mind, that the scriptural argu- 
 ment was not what it is represented to be, when it m"^' 
 Hired into the belief that the Bible did not commaiitl the 
 rite, then in losing tkis, it seemed to us to lose every cci' || 
 
 will 
 
 l-e 1 
 
 litvr 
 
 ulia 
 
 jx-rt; 
 
 iiave 
 
 file rj 
 
 Ui/I ," 
 
 •-forv 
 
 iHiii c 
 f'OMSti 
 
 'ecliiii 
 
 usages 
 
 ^vitli a( 
 
 ^r^l w], 
 
 f'je he;i 
 
 that nl( 
 
 ''■irk ,'!' 
 
'i"»:{ 
 
 (I in iivi- 
 
 in com- 
 
 t (.•outor- 
 
 Hi wiiicli 
 
 luliuii ol)- 
 
 were i'u- 
 
 cicr t^»<'> 
 lUtcrs, til'; 
 
 arc \)roU'.f\ii 
 , i'nnii Cii'il, 
 
 )re swocpin.; 
 
 B conviction. 
 
 f>i/f tlidt m'^ 
 
 int argauiciit 
 reason, V^o- 
 ils iavour.- 
 
 poinl, il't^i^^' 
 Lure is esprt^^ 
 
 obviously uii- 
 aaiiiust it. ^" 
 iuct in cnj'Vu'.- 
 uute objectioi 
 and tbriiial acl- 
 :asion for ^^^' 
 But vvbcu \\^^ I 
 
 scriptural uri^' 
 ,e, vslien it i""^' 
 
 )t coinniana il'^ 
 lose every coi • 
 
 (•r'ival>le roroiiimt'Mdatioii, and .dl lliose subsidiary tliouirlit- 
 
 WllM'll we 
 
 bad 
 
 (Icnvo 
 
 1 fro 
 
 )rn observation, rus 
 
 bod 
 
 H) a 
 
 lid 
 
 iiridc assurance doul>ly sure. Many piiijes nii<^lit easiU 
 be liiled witli tlie bist(»rv — it would l)o unlit to call it ibo 
 literature — of this subject. Tiiosi; wlio are i;overiied by 
 what bas brcu ibouirht and domj, nuiy esfecMn it very ini- 
 jK. riant to be put in possession of the dilVerent siews thai 
 iiave prevaibjd in the past ; those nirain who ccuisider thai 
 ih(* ipiestion lies ontirely within the [)a!^c.s ol' th<; Bible, 
 will regard such notices as (piiti^ irrelevant and idb;. 'J'ln 
 •"tory may be brielly related, as thus : that ab<)Ut ihe pc- 
 liod ol" Constantine, when the; church received a rej^nlar 
 consiitution, the ceremony ot' sprinklin<r children or ca- 
 leclmmens with water appears to have been one of the lixed 
 usajres ; that by de;^rees it scimms to hav(! beon invented 
 uiih additic'iial jxmij) and conse«iuence ; tliat it was the 
 tfsl which the rnhirs of the lower cniiMre imposed upon 
 the heathen tribes when they sought to prosyletise them 
 iliut alone the six or seven centuries which are named the 
 'lark ajrcs, the acceptance of this s?ymbol from an ortho- 
 <lox channel, was generally esteemed <'<piiva]ent wilb Ix'- 
 cominrr a christian : that no higher ideas seem to bave ex- 
 isted at tbe time when the reformation sprung up : that the 
 subject has occupied an immense amount of attention ever 
 since that event ; and that a marvellous degree of interest 
 lias been displayed by sects, in discussing tbe profound al- 
 ternative, how the lotion is to be applied. Sncb a narra- 
 tive is surely far better given in a sentence, than in a vo- 
 lume. Who is there whose time is so worthless, as that it 
 would be well devoted to such a task ? Who is there to- 
 ward whom we feel so harshly, as that we would impose 
 s »ipon him the penalty of reading the volume ? U\ those 
 « centuries of easy acquiescence that preceded the relbrina- 
 |tion, much curiosity does not socin to have existed about 
 
\>4 
 
 r»« 
 
 „.d f;„u-y or .Uc .l'^l'«"»'^'- " ' ^, ,,„,ecao,l thul epocl,, 
 soiled. 1)".-...S 'l'<^ P^""f ^'" , ;„,,lovo.l .n c.nvas.m. 
 
 „„, ,,.est,on. row '";'\;:^ „[',,„„ .,„orcst on tl.e ..L- 
 
 ject of .nucl. or Uute W;»or. ^ -»,„. .s warn. .. tl- 
 i„,»uatecl from U,o M.-C ''' ^;; (,;„„, to realism an,, 
 a,tagUa,ea.Uc.c,..oln^J '^ ^^,^,,,,^^,„,,,^ 
 
 .,o,ni..ulU,n, have 1"^'=" <="-'; \,; ,,,„,e,,. The leeli,,: 
 
 ,„ea thro..gl. large ^'='=^;°' ^ " J. -,,,„es .Hh seu.uncn.. 
 ,,,,,,a take. U.e retrus,.^t - - ^^^ ^,,,,,,,„,,,a ,, 
 
 „,. „„K,l. .Ircarmes^, it <-M ^,^^„ t,„„c,l asid" 
 
 fro,,, the straight ,,.>t . , ,„,„ ,.,ay have th.u.li. 
 
 ,0 rellect l.ow >„a„y a„ .i telle ^^^^ ^^^^^. ,,^ 
 
 ,,,,„elf warranted to nd,cule r , ^^^^^^^ ,, 
 
 apparent tnei.d. «> u, ^,^^ ^^,,„,„,,„ 
 
 breathes a« eager ^vi-h tha t .^_^ ^^ j^^^^^,, 
 
 „Uhc Uitie to coiire, '>' l'"" "' J ^.ile pe.lantries. 
 
 the Church ,nay --'V;;^;) ^ ' e ' ,- "" ^'^ ^"*'' 
 The coutro/crsics that liavo 1 ^^^^^ „,. 
 
 ,„,,„ U.e last three '"-'f J^ ;; ' f,,y have ben 
 
 acrimonious, .t they ha c U p,ofessor» >■ 
 
 a,i„k conte,ni.tuo„s y of ^'« ';" ,^ „<,,d result; ll«' 
 ,el,g,on, have P-^^^^'^ -"" "to',!'; l' both sides, a- 
 b,;e .hew. that ■»- ' ^ ^^J^^^j^t: ,, i„On.tuin. ^i-H 
 .Uat the dispute might be earr.ea ^^^_^ j^^^,, 
 
 out leading to anyth,ng -y ^^ ;• ^^ ,^„„ ,„, 
 
 as be lb 
 to supj; 
 where 
 liiiiitab 
 tiiitt it 
 way to 
 ral)ly ti 
 <H:currL 
 tliiit till 
 cliildrtM 
 khI iiiiji 
 tlieir vi 
 linic to 
 I lie d;iv; 
 i>])iuioii 
 licpeiult 
 '•liielly I 
 but they 
 iiiiiii.'in 
 on tlie s 
 etJ to c 
 ^ouiui C 
 tliein, it 
 (liirerent 
 ^\ii\vt, by 
 'I'be lini 
 vou ruble 
 coin men 
 religion, 
 tlieni the 
 f or, aud t 
 4 iliis opin 
 it liad a 
 pricit an 
 

 
 re cou- 
 L epoch. 
 
 ur to t\>» 
 
 l\\C S^uh- 
 
 ines lr<iv' 
 
 I art Ui<->5^ 
 
 ; been *V\(- 
 '\ie fceliii: 
 seutimcub 
 
 ;;Ued l»'"-''' 
 lined ii^'i^'' 
 . ii ar'ievci 
 
 ;.vve ibouiiir. 
 
 II lie si^^v >'^^ 
 
 he Alm»g^'^:'. 
 
 )n at ^^'^^^^ '• 
 Lutrics. 
 n Ibis sub]P^' 
 have been uv 
 ey biiveber> 
 in of uiiu^ I 
 
 od result; tl>H' I 
 ,otb t5»dt'3, aiw 
 .fmvtum, ^viib- 
 bosc vvlio l>-^^' 
 ,ve been struck 
 rboscNvboi^a'^ 
 notion, tbati^^ 
 
 . 
 
 T 
 
 as before. Tkis circunistrincc has probably induced many 
 to suj)p(>se, that there must be seme error in a (piarter 
 where the possibility of discussion seenjs to l»e ipiite il- 
 liijiitable — and without (K)ubt it has h:d others to wish 
 that it were so, and to liope that there may be some fair 
 wav to get rid of .1 dilemma so very petty, and so deplo- 
 rablv tiresome. Jt is m>w two centuries yince the idea 
 (Hcurred to one or two, that botli parties were in error ; 
 that those who inclined to F|)riidilin<r, and it applied to 
 children, were; wronir in common with those who advoca- 
 kmI immersion, and it confmed to adults. They e.\.hibited 
 'lieir views in a clear ami frank manner : but from tint 
 imie to this, they have not had many acolytes. Jt was in 
 the davs of the connnonwealth that thev i;a\e forth this 
 opinitui ; it was durinif a period peculiar for bold and in- 
 tiepemlent think(>rs, that this fresh and pure doctrine was 
 t'hielly maintaiiunl. 'The (Quakers adopted the thought, 
 but they did it harm. They held it along with sterile Ar- 
 luiiiian opini»)ns, with weak and extravagant sentiments 
 on the subject of the spirit — and these bail elements help- 
 ^'i\ to choke the good seed. Had it been supjH)rted by 
 sound Calvinists, as it seems fust to have been mooted by 
 them, its position at this moment would liave been very 
 dilVerent from what it is. Jt has been stilled, and almost 
 slaiw, by the associates with which it was forced to herd. 
 'J'he times that succeeded the commonwealth, were not fa- 
 vourable to the growth of that which had nothing tore- 
 commend it but its spirituality. What tliey wanted was 
 religion, that would look like troops under review. Givo 
 them the pomp and circumstance of a well drilled exteri- 
 or, aud they did not ask (piestions about tlie soul. Novr, 
 tins opinion was not calculated to look well on parade ; — 
 it liad a less dashing aspect, than the old dogma of t!ic 
 
 U.esumew«y 
 
 pricit aud the font ; can we wonder then that they sent it 
 
M'" \ 
 
 250 
 
 , „, a tin. when »u -"^^^^l^^ ,„i,, .e have n. 
 ,.sue ! AVc can '"'"S'''^ ' " ;° ^„,,,^ p,ovi,ka it look- 
 ,.o..ive ohiccfoa - «I- ='.,-; ^„; „nions, if it .an 
 wcii in un'l""" '^ ■' " ', ' , „,» salute, it sliall not l)e 
 Veep the step, .f H "'^-^^^^...o be unitc.l 
 ,„oles,cd. In those tnno,, V-in c f > y -^^^ „„,i 
 
 in splendid espousals. .t, he ^:^^'^„,;,^, „,she.l 
 
 .Jlndcpcndent. ''-"^''f '.7. ^^tlmentswero felt by uU 
 n little elegance along witn , - ^^^^^^ ;„fl„,„<., 
 
 parties to be an imposn.i; ^how t ^^^^ ._^ ^^.^ ^^^,^,, 
 , ,„ the vulgar mnul ; and so t ^^^^ .^^^^^^^^^^ 
 
 preferred the -V'^^-^' '" ^^Z. time of the connno,,- 
 -'^^ ■" :'"=" irjr— o -niforn,ity. such asther. 
 .veaUb there - » ' ^ P;- ^.„„^. „„.ce men were u.t 
 was before, and has been .^^^ ^,^ ^^„, 
 
 ..,rM to acknowledge "l''" ""^ J .^j^'^f , popular creel. 
 
 .p-,ritual, could ""-'-: -:;! ..Mbrnnty has boo,., 
 
 t4,„ce that tune, the P'*^'"'"' ' earrving their c ;• 
 
 enor.nous, Ep.scopacy -\ ^ ''^'^j;2.ent have been l- 
 
 ,.ons to the Patent oflice ol the ^° « j j,,, ,„„„, 
 
 censed to do business under a u.y..lg^^^^^^^ ^^ ,^^ ,,,^^^ 
 
 - tn.nds of ^'^:^:^:ZZ ^l ^e wise abo. 
 wisest course to repress any . .^ ^^^^. 
 
 .Wat was patented, have bestow dthe-r ^^^^_^^^ ^_^ 
 
 """^^ ^^ '''\ ot: ::rn thSr s^lon to the idea 0. 
 '■lever men who ha eg.v en ^^^^^_^^^^^^ ^^.,_^,,„ 
 
 Scripture commands a ccremo y ^^^^ ^^ ^^^^,^ 
 
 water is used, we ven ure to g.ve our v ^^^^^^ ^^^^, 
 
 advocated by Dell ^^'>^^'t:,,^.r^y employe 
 
 ,vater being a type of the p.r , P. ^^^^ ^^^^ ^^,„ 
 
 till he was manifested, that tne ^^^^.^^^ ,^ 
 
 when the antitype came .n, »"'> '' J '^^^^ ,„„, , sho-.- 
 
 „,e New Testament that warrants the .dea, 
 
 I 
 
 I 
 
 )Mve b 
 the rei 
 wliich 
 the ad 
 irig it 
 
 Pirs 
 
 the hiir 
 
 though 
 
 ut. In 
 
 ijc SUSJ 
 
 is tlie : 
 
 Tliis is 
 
 flisquisi 
 
 riecJ res 
 
 the Trie 
 
 •-eiise o: 
 
 tisanso: 
 
 '•lenient 
 
 new tir 
 
 ^ignificj 
 
 ciated v 
 
 usual d( 
 
 propriet 
 
 a fluid \ 
 
 dye oth 
 
 looked 1 
 
 expanse 
 
 number 
 
 styles h{ 
 
 average 
 
 <^'lusion i 
 
 cesbury i 
 
 but vvate 
 
 the iden 
 
257 
 
 
 sc w^t? 
 o\nl av 
 ave no 
 it lookr^ 
 if it c^Ji 
 \ not be 
 )(t united 
 irian and 
 «, wisher, 
 felt by all 
 influence 
 his article 
 ; irregular 
 ; co!uwon- 
 ichasther< 
 u were uv'i 
 tthey wcrv 
 pillar creed. 
 ^ty has been 
 ing tlicir cu- 
 tv.ive been 1.- 
 td the stroiii:- 
 [t to be then 
 ,e wise abovi 
 jur in kecpin- 
 |c learned aiv 
 the idea tV" 
 [nient Nvhcroi 
 to the opini'^'' 
 jiis effect, ^ 
 ,erly cnip^oy^^ 
 he type cea^e. 
 je is nothing >^ 
 a, that it s^^^'' 
 
 )iave been continued afterward. It shall be the object of 
 the remainder of this article, to advance the reasons on 
 uliich we found this opinion, as well as to shew wliai are 
 the advantages that we conceive to proceed from hold- 
 ing it 
 
 First, — Accepting the meaning of the term hap^.^zo from 
 the hands of those who advocate a ceremony, we get the 
 thought to (hfc or tinge. This surely has been fairly come 
 ut. In taking the sense from our opponents, avc cannot 
 be suspected of seeking an undue advantage. Now this 
 is the meaning which tlieir learned doctors propound, — 
 Tliis is the signification which Dr. Carson after pages ot 
 disquisition, brings forward as the result of wide and'Vu- 
 ricd researches. But of what use can this meaning be to 
 the friends of the ceremony ? If it be the true and. usual 
 •^ense of .; word, how does it aid the views of the par- 
 tisans of water ? Whatever may be sr.>( ■ of that wholesome 
 element, it cannot be pretended thuv it communicates a 
 new tinge either to the body or the soul. But the true 
 ^signification of the term requires that it should be asso- 
 ciated with such effects. An element of which one of the 
 usual definitions is that it is colourless, cannot with any 
 I)ropriety be regarded as that which is to impart a colour ; 
 i a fluid which is so well known as possessing no power to 
 ^ tlye other bodies, cannot with any regjird to sense be 
 I looked upon as exerting that influence. Still .alter a large 
 expanse of literature has been explored, after an immense 
 number of passages from writers of different periods and 
 styles have been compared, this is ascertained to be the 
 average or most ordinary meaning of the verb. The eon* 
 elusion appears to be very natural, that it can have none* 
 cesbury connection with water. The word means to dye, 
 bi't water has no such quality ; therefore when it is u«ed 
 the idea of water is not necessarily brought up. But if 
 
2oS 
 
 I 
 I 
 
 %iicu ilns word is cmplovcd m Scripture, ilie iiUention 1.5 
 merely to denote a ccremojiy into which water enters. 
 ^ud by wliicli notoiiously no clVect either i)hysical or men- 
 tal supervenes, with \vli;U pro[)riety is the term introduced ' 
 By tlie hirgest induction ul" juoois its accustomed merui- 
 ing irf to dye; but according to tliis supposition the wor<: 
 of God employs it wliere no dyeing takes place. Let u.-) 
 try another hypothesis. Let us suj)pose that a ceremony 
 ii intended only in those cases in which water is added \o 
 the word baptise ; let us imngine that when it occurs alou'^ 
 a ceremony is not meant, but that the real meanini; of'tii- 
 word is then employed ; let us conceive that in such iu- 
 •Innces sonjcthiuiir real and doctrinal is desiii-ned, and thrn 
 we procure a thought which answers to the etymology ut 
 th.' word, and which agrees with things as we see thcni. 
 Although water produces no visible change either upon 
 body or soul, it is not so with the Holy Spirit, lie ro- 
 ^enerates. lie connnunicates a new character, he imparts 
 a new colour. The elfect which he produces on theniirni, 
 u at the least as palpable as that which happens to a sub- 
 stance when it is dyed. There is no misapplication of 
 terms in expressing this elVect by the word baptizo. In 
 this view of the case, in sucli instances as that uiierc 
 (.'lirist commands his ibllowers to go and teach all nation?. 
 Ixiptising them into his name; and in other similar caM? 
 where the verb occurs in an absolute manner, and with- 
 out the addition of the term water, we are invited to think 
 of regeneration, or the baptism of the spirit. And whil?: 
 this notion coincides with the admitted meaning of i!i« 
 word, it is not without countenance from passages c' 
 Scripture that speak of sanctification with .1 reference to 
 tiie process of tinging. Thus, "■ come now, and let m 
 reason together, saith the Lord : though your sin;' be 31 
 scar let, they sliall be as white as snow : though the/ b« 
 
 red like 
 
 HK'ans t 
 tlicrefor) 
 other Jia 
 place, t} 
 J'ikely tjji 
 it is mad( 
 Hhich is 
 
 'iial to th 
 
 't^^ peculi; 
 
 ■•^i'lnt. // 
 
 ^■lys, that 
 
 •^■^fippt-rs si 
 
 '•'•'ks to |i;i 
 
 - ^''Tod, that 
 
 ' period of t 
 
 [I 'anie occas 
 
 i 't is cornmc 
 
 I ^ri emblem 
 
 1 P^i^scd a\v;i^ 
 
 , j P >rtion of t] 
 
 I 'nouies a.s 
 
 l^'iiurcli; ;u 
 
 i^fi(ithemai| 
 MJt; *' took 
 '^^"■dy na 
 
 I'^nd that it 
 ^^■Jiat regard! 
 force ? 
 
 I'Jiere se^ 
 
25«J 
 
 ilion 15 
 
 or m(.'n- 
 xUicoil ' 
 d incnn- 
 he \vor<i 
 Let U.S 
 creirioH; 
 luldcdi'^ 
 urs ulouc 
 iiig of ill*' 
 1 such iu- 
 , and then 
 mology ol 
 see tbeni. 
 either upon 
 t. lie 10- 
 he imp'.irtJ 
 a tbe luiml, 
 ,s to a sub- 
 ijlication ^'i 
 aptizo. In 
 that where 
 all nations. 
 imilar cashes 
 , and Willi- 
 [itcd to tliiii'ii 
 And whil?' 
 laniiig of ll>« 
 passages of 
 reference to 
 , and let «5 
 [ir sin;^ be a 
 »ugh they b» 
 
 red like crinisoin, tiicy shall be as wuol." The arguiucni 
 iticn, expressed in few words, is to tiiis etlect ; to ba|)tise 
 inciins to dye, but in the use of water there is no dyeing, 
 ilu'reforc it is unlikely tliat it is contemplated. On the 
 other hand, wliere the holy s[)irit operates, a change takes 
 l»lace, the nature receives a new colour ; therefore it is 
 likely th;it this is what is meant by baptism, except whera 
 ii is iiKidc plain by other circumstances, that a rite is that 
 which is referred to. 
 
 Second, — 'Vhv. ceremonv does not seem to be couLre- 
 riKil to the charjtcter of tb.c Christian economy, ft hnds 
 Its peculiarity in tbe fact that it is the dir^pensaiion of the 
 spirit. It seems to be the realisation of the [)romise which 
 snys, that the timecometh and now is, when the true wor- 
 shippers sh;'.ll worsliip (iod in the spirit and in truth, ll 
 looks to have begun with the abolition of symbols. When 
 Josus fxpiring said, ** it is finislied,"' it is usually consi- 
 liiTod. that a {>art of his meaning at least, was, that th« 
 period of types was brought to an end. When on lh« 
 !«amc occasion the veil of the temple was rent in twain, 
 
 , It IS commonly believed, that in this event was contained 
 an emblematic intimation, tliat the age of shadows had 
 pissed away. Ideas of this kind occupy a considerabla 
 portion of the Apostolic Kpistles. These speak of cere- 
 moiiies as things that belonged to the miiiority of the 
 Church; as events that were ^chool-'inastcrs wniW Christ 
 
 ^came; as matters that found their luifdment \\\ his death 
 and the manifestation of the spirit ; as circumstances wliich 
 he " took out of the way, nailin?- them to his cross." — 
 Surely no one will deny that thia is a frequent thought, 
 and that it engrosses a large part of these Epistles. But 
 ivhat regard is had to it if ordinances and rites are still ia 
 orce ? • 
 
 There seema to be uo reality whatever in the statement, 
 
26a 
 
 •.vliich .ittcm[jts to make out that baptism by watnr am! 
 ilie Lord's Supper are not symhoh. We can iningine 
 nothing more piratical in the way ofarjrument, tlian i^ucl 
 an endeavour. In wliat do they dilTer iVoni symbols ; an 
 they t'acts in themselves; Jiave they essential virtue cu.'. 
 tained within them? IJut it* they are, what everythiri. 
 about them seems to proclaim theni to be, cercmonn 
 what ri^rht have they to stand \s\\o\\ everything else t 
 their texture is superseded, and converted into a doctriiii 
 They are either facts or symbols; they either contain!.' 
 lierent croodness, or thev are rrood because of that uIik 
 they represent. To those who maintain them to be fac;. 
 we say that the process of reasoning by which they ma-:: 
 out this, would lay them under the obligation to ubHn 
 every ceremony that had existence before the holy spi: 
 v/as revealed. To those who allow them to be syiiibi. j 
 ■we put the question — wliat is there in i ctiaructer i 
 these two rites that secures them a contim o, wlien.| 
 of their kind have been annulled \ Thot. lo deci:| 
 them to be facts, expose themselves to the \ putatioii 
 placing religion in that which rctjnires noch; igeot'lie"! 
 which does not even exact common intelligence or 
 dinary morality from those who adopt it. Those who; 
 knowledge them to be symbols and yet contend for ic 
 continuance, place themselves in the situation of iiiaims-j 
 ing that certain rites should retain their place in antfj 
 nomy which seems to introduce that which is subveri| 
 of all rites. Those who hold that baptism by water 
 virtue in itself — and up to this moment these foriii| 
 great majority in the visible Church, reduce ti^ 
 selves to the necessity of maintaining that it saves-'- 
 thereby establish a position which is virtually subvert 
 of the righteousness of God, which rivets the empire' 
 carnal priesthood, and which brings back the reign 
 
 "Ijole ci 
 ^"i, but 
 ^^;>[»o;.r t 
 tlify to p 
 
 '■ct-'iiu an 
 -'■ttcd ? 
 to shew i? 
 
 uLle 
 
 lijjij/ 
 
*2(>l 
 
 ^J water nmi I ^^jiulc ceremonial law. Thosise wlio ropresent it as a syin- 
 an iniagine ij [^,,1^ {j^j ^.^ Q,,e which is of obligation upon the cliurchcs, 
 
 It, than sue 
 symbols ; ar< 
 \ vivtuc Cu!. 
 vt cvcrythi;i. 
 
 ccrcuioiu':- 
 ytbing else r 
 AG a doctriiiv 
 ^er contain !;■ 
 oflbat ^vll^ 
 lem to be facu 
 iich they ni-'- 
 a ion to ob<cr 
 
 the holy ^pi: 
 I to be synib" 
 character 
 
 p, when - 
 lO deci- 
 
 L 
 
 U 
 
 Ob<. 
 
 tebigenceoi' 
 Those NvlW- 
 contend for tt 
 ration of nuiin'^s- 
 place in an^ 
 hicU is subvcii 
 mby water li 
 t these fori^ 
 h, reduce is 
 .bat it saves- 
 irtually subvert 
 tstbeempir<^; 
 ck the reign 0' 
 
 i«i 
 
 :!;)pe;.r to take a stand equally untenable; for how arc 
 tlicy to prove a real dis^tinclion between that which they 
 retain and the other shadows which they admit arc abro- 
 j'lied ? They are forced either to do this, or at all events 
 to shew in the clearest manner, that there are unmistake- 
 uble injunctions to retain this particular symbol. The 
 rw/t' by their own confession, is against them; they are 
 (ihligod to make out a very plain case of an exception be- 
 fore tlioy can be listened to. Those are in a dismal si- 
 luntioM, who arc shut up to the belief, that the ceremony 
 as life and virtue in itself They are in the melancholy 
 rcdicament of coverinor with a covcriufr which is not of 
 od's spirit, whereby they add sin to sin. They set aside 
 i*^' work of redemption, and get nothing in its place. — 
 fhcy blot out the spirit from the map of things, and get 
 ll'rio.stin his stead. They annul the pure doctrine of 
 nctification by God, and in its room they obtain bond- 
 ^, immorality, and a little water. Those again who say 
 iit it is but a symbol, place themselves in a situation 
 lich if not as pernicious, is quite as illogical ; for whilst 
 y allow it to be no more than this, they also hold the 
 niion, that the economy of the New Testament is ex- 
 I'ive of symbols. In order to cause the two ideas to 
 111 to agree, they are forced to try to make out that 
 re is something peculiar in the texture of this ccrc- 
 ny, so that they end by proviwg it to be a symbol and 
 a symbol. It is while they are occupied with such 
 11 dialectics that the weakness of their argument copies 
 lo view. They admit it to be a ceremony, why then 
 hey not suffer it to share the fate of other ceremonies? 
 they are unwilling that this should happen, and in or- 
 lo obviate it, they retract what they liav^ already 
 
 
 

 2iyi 
 
 
 h 1 
 
 i 
 
 ii« 
 
 i " 
 
 ;^a anted, hy tryinjr to prt)vo that it is not a incro cereitKuiy 
 r.ftcr all. Is imniorsioii in water, or spritiklini^ nitli \v;i- 
 lor, more tlian a thiiiir fxternai or corporeal ? Has it aiiv 
 ronncxion with mind, has it anv iiiihience to mctainor- 
 plioso or to nflfect human nature I H" it has not, if it is ;i 
 puroly forniai act, nnist not its partisans ronlcss it to li.. 
 dimply a rite ; and if they admit it to he no more, .'irc 
 they not bound to assign the strongest reasons wiiy it is i 
 i«»ibsist when all otlicr thin!:rs of a similar kind are to m<i 
 away ? Those who maintain tiiat it is a fact, hold nii 
 opinion that is absurd, and that is as {xruicious as it i* 
 foolish. The slijrhtest us(^ of the eyes sulhces to slK)\ir 
 that it is not a reality : nay, the men who declare it to k 
 «o, are the clearest evideiices that it is a shadow. The 
 assert that it saves ; but every thinir about themselves show? 
 ihat t/ifi/ arc nut saved, in the wln)hj history of the cliiirc. 
 there is not a case of a shining believer who has cspoii.^f. 
 tliia idea. Its abetters have been cunning Pharisees, aiK 
 eager place hunters. Tliosc who declare it to be a cer- 
 mony, and yet maintain that it should continue, all tk 
 while that they believe that ceremonies do not beloiiL' ' 
 the present economy, are they not bound to show tti;: 
 there is something of a very exceptional nature in thiMi'j 
 Mance? If they do not e^tabIish this, are they not iti li 
 predicament of holding Jit one time two contradictory idea?'! 
 Third, — Some, while they cling to baptism by \v;itt*| 
 regard it as a tijpt'^ others look upon it as an nrH 
 fypf' Let us survey it in either aspect. Those who 
 it to be tlie first, consider it a type of the spirit. But i!''| 
 arises the question, why have a .symbol of a persons." 
 who is present; why have type and antitype together '- 
 Omitting the argument that would maintain that tlies- 
 (-'f shadows has elapsed, there still remains the posii^^ 
 tliat the need of a type has passed away, when that wli'^'l 
 
 1 1 rcpr 
 
 uiwn, 
 
 from t 
 
 •tood i 
 
 'I to be 
 
 the sj)ir 
 
 '■ea.son 
 
 ''<;en pn 
 
 •^s \\d\ 
 
 ■iM ohjc( 
 
 *vlio caii 
 
 irguinei 
 
 ■i.ssign ii 
 
 '[ i'iioir p, 
 -I 'ircu/nsi' 
 f "Jony of 
 'Vjjc and 
 "ig to thi 
 : 1^ respon( 
 ' "ot the p 
 *-'<'gniKed 
 
 ^'^ W0UJ( 
 
 ihat whic 
 
 '^"^ ■'^piritu 
 
 tran.sgres 
 
 »H c a lied 
 
 ^liat other 
 
 ''aptisnj tl 
 
 dor the di 
 
 'pirii moi 
 
 '"^■'f by ]i| 
 
 f<-'w there] 
 
 '"ore thai 
 
 <*»ey behal 
 
'203 
 
 ceremony 
 
 lias It niiv 
 » inetaiuor- 
 1, if It i^ 'i 
 CSS it to h<: 
 , more, nrc 
 why it is i' 
 are to pass 
 ,ct, hold nil 
 >ous as it li 
 ices to siio\* 
 larc it to 1". 
 (low. 'I'lit' 
 isclvesslu'W: 
 of the chnrci 
 has espouse', 
 'liarisec!*, &!!'■ 
 to be a ccr- 
 itiiuie, nil I' 
 not beloUL' ' 
 1(3 show tllv 
 lire in tbi^ '■'• 
 
 hey u<~'^ "^ ^' 
 .dictory uloa-' 
 
 tisin by NV^if' 
 
 it as an ""'' 
 
 ;hose wl><»^' • 
 
 ki represents lias come. 'J'lie fin<^r(r-boar(l that l^t^in^^ lo u 
 town, is properly situated at the distance of a mile <»r luo 
 tVorn the terminus, hut wouUl Ix; tpiite unsuitable if it 
 *too(l in the market place of the town, ^^'llen they allow 
 It to be a type, or what is the same thing, an ernbleni .•*." 
 ilie s|)irit, what analogy of scripture ran they ))lea(! ^y ;i 
 '■eason for r(!presenting by a sign a personaL^e who ha^ 
 li(!en publicly manifested, and who is present in the chuich ' 
 As well might they insist on using a telescope to surv«y 
 nn object that was within the rcacli ol" their hand. T1u>h- 
 who call it an antitype, have in our estimation im b«,it« r 
 irgunient. It is with reference to r ire it tin is ion that liiey 
 n.ssign it this title. They regard the two as co-relative*. 
 J'heir position is, tluit the j)lace which was o<*cu|)ied by 
 - ircuinsion in the old dispensativ ii. is held by the cer« - 
 juony of baptism in the new. JJdt who ever luN'ird of 
 type and antitype being <ij' the. same sabst((nre 1 .Vccord- 
 lug to this notion, a carnal or formal rite in one ecomuny, 
 IS responded to by a carnal le in the other. But this is 
 not the principle that we derive from the ord'uary aiai re- 
 cognised method of interpreting the scriptures. Vxkaw it 
 ne would learn, that the system of the bible is to have 
 i-ljat whicli is natural in the one economy, and that wincli 
 4S s|)iritual in the other. But this established axiom is 
 transgressed in the i)resent instance ; for the tiling wim'J: 
 IS called the antitype, is as completely ritual, external. ;.<; 
 ihat other which is called the type. Those who give to 
 tiaptism the first of these two designations, seem to be uri- 
 «.ier the delusion of supposing, that they can point out tlu* 
 '•pirit more clearly by a symbol, than he can designate linik- 
 M.'lf by his actual presence. The consc<iuence is, ihiir 
 tew tliere are holding this view who ever get any thing 
 more than the shadow or beggarly element. To our mind 
 tiiey behave about as wisely as lhoe« would do, who us^i 
 
I 
 
 204 
 
 contented with the light wliich the sun yields at noun, 
 should think to improve tlic matter hy adding a riishliglit. 
 Those who prefer the sect)nd notion, and term the thing 
 an antitype, ap[)ear to us to have cither a very weak rea- 
 bon, or a very towering fancy. An ewer or a vat fdled 
 with tliat element whose i)roperties are known to all, is by 
 them invested with sacredness. What gives it this cha- 
 racter ? Is it the man who j)resides ? How can he im- 
 part to water, that quality which he so generally does not 
 possess himself ? Is it the eflect produceil that hallows its 
 cause ? The slightest use of the eyes will inform the niost 
 cursory observer, that no cfFectof any sort does supervene. 
 unless it be superstition and a love of rites. 
 
 JTourth, — Baptism by water is a cereiwony ; but w^li\ 
 are not its outlines marked out as in the case of other 
 facts of the same kind? There is a nmltitude of rites in 
 the Old Testament, but we believe in every instance that 
 the 2)C7'son, the time, tlic place, and the mcnlc, are rigo- 
 rously defined. Whatever be the rite in cpiestion, it is 
 stipulated who is to perform it, who is to be the subject, 
 at what time, in what place, and with what attendant cir- 
 cumstances, it is to be observed. It cannot be pretended 
 that this occurs in the case before us. As to the person 
 v/ho is to celebrate it, it is idle to pretend that there is .1 
 rule laid down when we see it performed in one instance 
 by an apostle, in another by a deacon, in others by those 
 who held no office in the church. It is vain to seek to 
 make out a principle in this instance. As to the time 
 when it is to be practised, the interminable discussions 
 that have now lasted for centurie?, between the paedo- 
 baptists and their opponents, serve to show how little of a 
 rule can have been laid down in this particular. As to 
 the mode, the same argument may be employed, that it, it 
 defined, could not have been determined with any preti- 
 
 Mon. 
 left to 
 observe 
 that it 
 Docs it 
 outline! 
 the veri 
 and hre 
 ring the 
 to etidi 
 of any ( 
 same s]) 
 HI the o] 
 tiiem tin 
 cercnion 
 he made 
 by such , 
 der the 
 ^-hurche? 
 and thei 
 wiien it 
 fions unc 
 that we J 
 't from 
 rather al 
 fetruclure 
 survey t 
 Old Test 
 ^nd feat 
 guess bu 
 Hire fron 
 rant for 
 few occa< 
 ^iiar in 
 
2G5 
 
 nouii, 
 hlii^ht. 
 l; lUing 
 ik rca- 
 it filled 
 11, is by 
 lis cha- 
 i he iin- 
 loes not 
 Hows ii3 
 llie most 
 perveiK-. 
 
 but wh\ 
 of other 
 f rites in 
 nice thai 
 are rigi>- 
 lion, it is 
 ; subject, 
 idant cir- 
 rotendf<^ 
 le person 
 there is ^ 
 3 instaiict 
 
 by those 
 o seek to 
 
 the time 
 iscussions 
 the paedo- 
 
 little of ;» 
 lav. As to 
 
 that it, i'" 
 
 any preti' 
 
 Mon. But is tliat a rite, all the conditions of which arc 
 left to tlie taste and fancy of each man who chooses to 
 observe it ? Is it not the very character of an ordinance 
 that it id prescribed in the most |)unctiliou3 manner ? — 
 Does it not owe all its value to ihc circumstance that its 
 outlines arc defined with the utmost care ? Is it not 
 the very genius of an ordinance, that in its whole length 
 and breadth it is a thing ordained 'I Do we ever fmd du- 
 ring the economy of the Old Testament, that men fell in- 
 to endless discussions about the lime, place, and manner 
 of any one of the rites ? Is it to be supposed that the 
 ijiune bj)irit who laid oflf the ordinances in such a manner 
 m the one dispensation as to prevent mistakes, would leave 
 them thus vague and indefinite in the other l Is that a 
 ceremony of divine appointment, whose shape retpiires to 
 be made up from so many scattered fragments procured 
 i)y such indirect and fanciful methods ? When we consi- 
 der the tenour of the train of reasoning by which the 
 churches get hold of the ceremony of baptism by water, 
 and tjicn fix who are to practise it, and then prescribe 
 wlicn it is to be celebrated, and then appoint the condi- 
 tions under which it is to be observed, it app ars to us 
 liiat we are not looking at men taking a rite as they find 
 it from the flat open surface of the New Testament, but 
 rather at those who are seeking to rear up a consistent 
 structure out of their own freaks and fancies. When we 
 survey the aspects of any ceremony appertaining to the 
 Old Testament, we look upon that which in every limb 
 and feature stands out fully disclosed. We have not to 
 guess but to copy. When we inspect the amount of scrip- 
 ture from which the Church pretends to derive its war- 
 rant for this ordinance, we behold nothing more than a 
 few occasions in which it was practised, rn<l these dhsi- 
 milar in their character^ and isi place of an argumetit 
 
!»<;<; 
 
 i>^ 
 
 i 
 
 i 
 
 kvhirh IS lakrn tliroclly oil' from tin; fjico of Scn|>iuve, wc 
 lifivo circuitous mi.soiiitiijs, liclpcid out l)y hypollicNcs aiuJ 
 v('f(?ron('os to llio Ir.uiitions of tlic (Jhuirli, 
 
 fV/if/i, — 'J'lic Cliurcli is not contented with UJ'inir wn- 
 icr, It an^rmcnts ilu' niiscliicr hy calling the tliinjr a NV/- 
 trununt. Tlic idea that a rras((nal)h! man would rcc(Mvc 
 iVom :i ri«jht study of tlie features of tlie (.'hristian svstein 
 IS to theetVett, that it is desitrneci to render those on wIkuu 
 It operates nuMitally or morally hetter. Sueii a })ers(»ii 
 would likewise; be led to tlie opinion, that it does tliis l»y 
 the inliision of a new character, in virtue of tlie rlivino na- 
 ture which enters in. Hut il'onc advanced to tliis point. 
 wo do n(»t sec how he could avoid proceediiiLj on to the 
 next princij)le, viz — tliat il' the jrospei acts intellectually. 
 Jt must do so hy addressing itself to mind. Now tlint 
 which ad'ects mind in the way of imj)rovini^ and changiiiL' 
 it, must be thoun^ht. It will I'ollow then I'rom this prin- 
 cJ})]o, that whatever is directly calculated to inlluencc the 
 mind so as to aunfincnt its morality, or what is the same 
 tiling, to weaken its tendencies to evil, must be spiritual 
 and christian. ^Vhatcvcr on the contrary, has no diroci 
 or necessary leading this way, must be regarded as un- 
 worthy of the tlivine artificer. According to this view. 
 whenever the mind is under the power of a thought wlncli 
 ffpeaks of human depravity or divine holiness in any oiw 
 of their numerous bearings, it is under an influence whioh 
 comes down from heaven. Taking this view, a man niav 
 be considered to be within the sphere of such intlueiico* 
 when he is reading the Scriptures, when he is working 
 out their doctrines in the line of active duty, when he i> 
 conversing with pious persons, or when he is under tlie 
 impression of providences that have the effect of inducing 
 religious ideas ; for in each of these situations his mind 
 is addressed by thoughts that are of heavenly birth. Tli* 
 
'iCu 
 
 re, wc 
 
 in I! wu- 
 r a N</- 
 rccoivc 
 svstt'in 
 11 u\u>iu 
 
 i this l»y 
 ivino na* 
 lis point. 
 >ii to tlic 
 Icrtually. 
 Sow tlint 
 cbangiiiii 
 this prin- 
 ueiicc tlifc 
 
 the sauu 
 ; spiritual 
 
 no ilirect 
 led as nil- 
 this view. 
 KTht which 
 
 n 
 
 in any <^'"*^ 
 
 jncc whicl. 
 
 a mail iii'iy 
 
 inthieuce* 
 
 is working 
 
 when he >> 
 
 under tlit 
 
 of inducing 
 s liis min^i 
 
 Ibirth. Tl>* 
 
 
 spirit ohvmnsly works ihronjrli the Bihlo, ihrouLjIi ihr* 
 words and aetions of i(ood hicm, and through events pu^< 
 jrefUivc; ol" pions redection. in ea<:h of these instance** 
 lliought is evoked. When the Scriptures are road, new 
 ideas are iinhihed, or ohl impressions are streni^thened. — 
 ^V'herl a man is <'n!^ao^e<l in (h»inLj the will, he is learnin'4 
 the dnrtrine hy dint of the novid eircuinstanees in wliich 
 he is j>la('('d, and tlu; new views that ar<; ohtriidfd (m his 
 notice. ^Vh('n lie holds intercourse with the ^'»diy, he 
 derives th(* moral henclU that a man may Im; (»xiK!eled l<< 
 receive when he converses with tho^e whose minds are 
 rtronirer, or whose views are more matured, or at all 
 <'vents with those wln» can aid him heeause of the «livcr- 
 5ity of structure that there is in different intelh^e.ts. When 
 outward events alter liis situation and alVert his feelings, 
 they too may j)rodu('(' a spii Jual result, not so much by 
 mtroducinir new ideas, as hy driving home thouirhts that 
 before lay only on tiie surface of the mind. We can un- 
 derstand how in any one of these circumstances a man 
 may be led onward in tlie walk of faith. Hut liow he can 
 be improved by that which is not mental, by that which 
 fontains no thouj^ht in it, is what we cannot see. Now 
 this is the case with the ccmmonial part of w)iat is called 
 tlie Sacraments. There is a thoutrht expressed by the 
 emblem of water, or of bread and wine ; but in order to 
 jjet it, it is not necessary that the cereiTiony shouhl be 
 practised. There was a good reason why these thintr* 
 5hould be observed initil Christ and the spirit were mani- 
 fested, but it appears to have expired since these event:* 
 occurred. That these tyi)es should rejnain in the Scrip- 
 tures, and that men should learn from them the doctrim^* 
 v.hich they contain, is agreeable to sound reason. In 
 serving this end, they seem to liave accomj)lislied llioir oi»- 
 jcct. No further use can be extracted iropt them bv ex- 
 
308 
 
 t 
 
 i 
 
 ii:: 
 
 
 hi'uiting them in a dramatic manner. They contain a 
 thought, but to procure it no pantominc is necej^sary. To 
 &ay water implies sanctitication, tlie distribution of bread 
 and wine means feed my sheep, feed my lambs, is to get 
 the idea — anything more is bodily exercise and will- wor- 
 ship, damning to some, pernicious to all. We do not con- 
 tend that these emblems denote no idea — we maintain the 
 opposite ; what we strive to express is, that the idea can 
 be had without the drama. In order to obtain the thoughts 
 couched beneath the figures of the Old Testament, it is 
 not requisite that the events should be repeated. Tt is net 
 necessary to have the temple and its services back .igain, 
 before one can draw forth the phiK)soj)hy comprised in 
 them. On the contrary it has always been found, that to 
 recapitulate the act was to banish the thought. What wo 
 maintain is, that the two rites, named the Sacraments, 
 are in this category. We arc anxious to lose them as 
 rites, in order to have them as doctrines. We desire that 
 men should desist from acting the synd)ol, in order that 
 they may have the better chance of feeling the idea. The 
 professor of religion is rendered better in the direct ratio 
 that his mind is advanced ; but all that is mental in tlicse 
 types is come at by reading and inwardly digesting their 
 sense. To act them, is to lose siorht of the thouirht in the 
 ceremony. If even in the case of adults to administer 
 water is to produce no thought, what is to be raid of tho 
 matter when infants are the subjects? If it is not mental 
 m the first case, how much less can it be so in the other ? 
 If it be a fair objection against the rite in the case of a 
 grown person, that it puts no new element into the mind, 
 the transaction seems still more absurd when the subject 
 of it is a creature in which the first rudiments of thought 
 are scarcely developed. Here is an act without an effect* 
 and the Almighty quoted as its warrandice ; here is a fact 
 
[)ntam a 
 lary. To 
 of bread 
 is to gel 
 will-wor- 
 3 not con- 
 iiitaiii the 
 idea can 
 2 tliouglitH 
 iiciit, it 13 
 (t is net 
 atk again, 
 npriscd in 
 ud, that to 
 What \vo 
 lacraments, 
 se them as 
 desire that 
 I order tliat 
 idea. The 
 direct ratio 
 ital in these 
 esting thc'i^ 
 HI gilt in the 
 ) administer 
 i aid of the 
 not mental 
 I the other ? 
 le case of a 
 to tlie mind, 
 the subject 
 s of thought 
 lit an elVect, 
 icre is a fact 
 
 aflirmed to be religious, done upon tliat whicli is not sus- 
 ceptible of a religious impression ; here is an act that is 
 declared to be spiritual, perforiucd upon that which can- 
 not think ! It leads to the putting of the question, are 
 God's laws reversed in this particular, and docs holiness 
 reach the child through the body ? We further dislike 
 the word sacrament, and the ideas associated with it, be- 
 cause there is in it an appeal to the mysterious, and that 
 we believe without necessity. There arc mysteries in the 
 bible ; but it seems of paramount importance that men 
 i>hould not make any which are not tliere. Where God 
 declares a fact to be a mystery, we can conceive admira- 
 ble results to sprin<J out of the doctrine. Tor a man to 
 give out that a subject is mysterious, when it is not, is t<» 
 sujipiy su()erstition witb a new channel by which to diverge 
 from the truth, and is to turnish scepticism with a new 
 means of causing the gospel to appear absurd. So long 
 as there are thick woods, it is diihcult to extirpate wild 
 beasts. So long as there are close lanes and blind alleys, 
 lliicves will enjoy some degree of security ; and so long 
 as there are rites appealing to wonder and other animal 
 emotions, it will be cjuite impossible to represent the claims 
 of intellect and morality in such a manner as to command 
 the attention of religionists The mysteries of the hea- 
 then mythology did harm, because they were not real. — 
 They were rites th»"ough which, it is possible, the intelli- 
 gent saw, and which they used as means to excite the pas- 
 sions of the vulgar. Thought and morality did not spring 
 from them. The fruits which they produced were of a 
 different kind. Fornication, drunkenness, fraud, violence, 
 and other vices were their natural results. When the feel- 
 ings were aroused by a lust for the marvellous, it was more 
 likely that one beastly inclination should lead on to cog- 
 nate passions, than that the mind should turn in thedirec- 
 
•270 
 
 
 
 aSf 
 
 j|: 
 
 
 I'?!! , 
 
 
 I'll' 
 
 fili 
 
 iiii! '" 
 
 -i ': 1 
 
 
 1 
 
 tion of piety and good works. A mvstery of real lieavcn- 
 Iv origin, does good,, hccausc it hrtppt t.s at the rifr/ii place. 
 A mystery reared up hy human ignorance or duplicity, ii 
 of evil inlluencc, because it occurs at the wron.i' place. — 
 The elTect of a mystery that is of divine origin is, to fos- 
 ter humility and lowly adoratioti of the wisdom of the 
 Most High. The eirect of a mystery which men have 
 erected i.s, to extend the cmi)ire of superstition and vice, 
 to augment the number of deceivers and duj^es, and to 
 make something pass for religion which i;> neither intelli- 
 gent nor moral. Baptism by water, and the other sacra- 
 ment so called, certainly appeal strongly to the love of the 
 marvellous, and are very susceptible of fancy work and 
 decorative theolouv. We do not believe that anv t^in;:^ 
 more honourable can be said of them. We would be wii- 
 lijig to allow to those who think that it is a necessary part 
 of the science of government to cheat the rabble, to those 
 who approve oi' the fee fa fum style of management, that 
 these rites might be conducive toward their object. Those 
 who consider that mankind can only be really improved 
 by the progress of truth and reason, will :iot deem thii 
 any reconnnendation of the Sacraments. We are of opi- 
 nion then, that these rites address themselves to animal 
 fentiraents, that in so doing they appeal to natural and 
 not to spiritual feelings, that they immensely favour the 
 tendency to profess without believing, that they greatly 
 obstruct the entrance of intelligence and moderate honesty 
 into the visible Church, and that it is not practicable to 
 press these i>owerfully on public notice, so long as sUch 
 convenient safety-valves continue to be sanctioned. 
 
 Again, we object to the idea of a Sacrament, because 
 it carries with it thoughts that are virtually subversive of 
 free grace. Its patrons would be far from admitting this, 
 but they are not sufe judges in the matter Tliy stai^; of 
 
 i 
 
 ^1 
 
 
 L 
 
2T1 
 
 real he;\vcn- 
 rigjil plarc. 
 dupUciiy, 1^ 
 onr place- 
 fill i^, to fos- 
 isduin ol' ll»e 
 :li liieu have 
 Lion and vice, 
 dupes, and to 
 iciilier intelli- 
 e otlier f^acra- 
 the. love ol tbc 
 ucy work anil 
 that any i^'in;:; 
 e would oc wil- 
 i necessary pari 
 rabble, to those 
 inagement, ib^t 
 r object. Those 
 really improved 
 I :iot deem tlii^ 
 \Vc are of opi- 
 selvcs to animal 
 I to natural and 
 isely favour the 
 hat* they greatly 
 noderate honesty 
 Gt practicable lo 
 so k>ng as such 
 auctioned, 
 irament, because 
 mdly subversive ot 
 ,m admitting this. 
 Th'i stat^-' "f 
 
 the visible Church will tell the irutli nnich more f.iitii- 
 fuliy. Of it there is j)robably a fifth part, thai makes a 
 distinct profession in the way of taking a place at what ia 
 called the Lord's Supper, or by some other overt method. 
 What proportion of this number consists of converted men '*. 
 Is there one in iifty ? Our experience would say that 
 there was not more. Now what leads to this portentous 
 anomaly that fifty men should intimate themselves to be 
 Christians, and that out of these not more than one should 
 know what he was doing ? Our reply is, tliat the thiu'is 
 said and thouifht about Sacraments account for the laracsi 
 part of the dilliculty. There cannot be the smallest pos- 
 sible doubt, that the general impression respecting these 
 ordinances is, thfit thctf save. All Popery thinks so. — 
 Kpiscopacy, throughout the greater part of its domain, 
 believes so. The other sections are very sedulous in re- 
 pudiating the supposition — but actions speak louder than 
 words — and their members, by the fact that they loo pro- 
 fess and that thv. too are not converted, declare that the 
 (jj)inion, though rejected in words, is held in reality. — 
 There are a few p.ous teachers who sec a part of the evil, 
 without suspecting its cause. They make a point of warn- 
 ing men not to rely upon ordinaices which, according to 
 them, are divine institutions, but which have not a saving 
 power. These do not see, that they build with one hand, 
 what tney attempt to pull down with the other. They arc 
 not aware that men will never cease to clinj? to ceremo- 
 nies, until their divine authority is definitively denied. — 
 Tntil then, they might as well advise drowning persons 
 not to catch at straws, as tell poor shallow hypocrites not 
 to hang by rites. Nay, more, these good men arc not con- 
 sistent. They allow that ordinances are from heaven, and 
 yet they declare that they do not save. Now, either their 
 ceremony of water saves, or it has no being or validity— 
 
070 
 
 "-^^r 
 
 I t 
 
 [Hi ^i 5: 
 
 
 ^ ;n. 
 
 
 c;. 
 
 ;8/ 
 
 I'- 
 
 for Scripture says llwit i).'i|>usin :;u\efe, aiul Scrip. ure alsd 
 distinctly tlcponos, lluit thcic is but nnr haptisni. ' » liiMi, 
 the aspect which the visible (.'hucch 'xiiibits, is an all- 
 porvailing reliance on the efTicycy ol' Sacrament**, which 
 assertion is justified and proved by the fact, that the 
 Churc! , coiisistiuiT maiidy of persons who have not been 
 born again, is by this token composed of those who havo 
 mistaken somethiiiir else for true and undefded reliirion. — 
 'J'hat something else we believe to be very generally Sa- 
 cramental illusion. The only cxc{'j)tion to this wide- 
 spread tendency, occurs in the persons of a few teacher^, 
 and a small fraction of their hearers — and these are vcrv 
 pertinacious in asserting, that faith and not ceremonies 
 <'arrics salvation with it. These men have no inlluenct 
 to stem the torrent, because they uphold the authority o\ 
 that which they deny to be saving, and the one statemon*. 
 neutralises the other. We consider then, that it is will: 
 jrreat reason that we alledijc aoainst Sacraments, that tlif v 
 are thoroujih foes to the rijrhteousness of Christ. 'J'lie. 
 have always been so. There are the best reasons wli; 
 they should be so. By the warrant of the Bible, sahu- 
 tion is associated with the doctrines which they set i'ortl. 
 But if ti:e symbol is used, there is no possibility of iiiii- 
 derini iiu-.n from attachinfj to it the idea which is con- 
 nected wuh the doctrine ; to retain it, is to employ an ei- 
 factual method fo render men worshippers of the letur 
 which kills. 
 
 Furthermore, we object to the idea of a Sacrament, bf- 
 cause it pertains to the local, the conventional, the en- 
 joined. It docs not at all appear to coincide with thef[f 
 nius of the economy, which worships God in the spin: 
 and in truth. It stipulates for a time, a place, a mode- 
 It appears to be much more in accordance with the cha- 
 r.icter of the (irst Covenant, concerning which we arcto!*i 
 
 I 
 
 n't 
 
 
ITA 
 
 Scrip'.ure also 
 ism. -^^^i**"' 
 bits, is all nll- 
 umcnts, which 
 nict, thf^t tin- 
 , have not been 
 t\u)sc who havo 
 -filcil religi'>"--" 
 ,|.y anierally Sii- 
 n' to thirs wuU- 
 f a few teachers 
 lul these are very 
 I not ceretnonu-; 
 lave no inlhieucc 
 \ the authority »•'. 
 the one statemeii'. 
 en, that it is will; 
 •ranicnts, that the. 
 
 of Christ. The- 
 best reasons wb; 
 f the Bible, sahr. 
 ich they set I'nril 
 possibility of liln- 
 idca which is con- 
 is to cn\ploy un e ■ 
 ;,ppers of the Ictu: 
 
 of a Sacrament, l)f 
 ip.ventional, the en- 
 incide with the g^- 
 God in the Fpi^' 
 a place, a mode.- 
 lancewith the ch^ 
 ,rr which we arc told. 
 
 tha' !t It id ordinances of divine service, and holv iiiriii- 
 
 tuie. Tile nature of llie ifDspe', as we would gnther jt 
 
 !roin tlie surface of the New T^'stf'.?nen»., is free f-oni -^vfji- 
 
 l)o]s, types, and rites, is opposed to.adinances, consist'- m» 
 
 actual connnunication wiiii liic divine personajTc to wS in 
 
 these tliiniis pointed. A sacrament contravenes • -f 
 
 pniiciples. It finds a time, place, and method — C)r rraln r. 
 
 It Jiiakfs them. It compels religion to be dependent upon 
 
 these accidents. It prevents any one from havinj; a «n.- 
 
 tholic or philosophical feeling on the sui)ject. It rffjucc^" 
 
 men to believe tiiat there is a patent method of being rnoro 
 
 reliLMous in one time and place than in another. It is o*. 
 
 i ])iece with Judaism, it is not in agreement with C'lirtf- 
 
 Maiiity. It is like the Jew when he must 7urf/s no up »v» 
 
 Jerusalem at the feast time. And if we adopt the <in'- 
 
 iivm views of Sacraments that are held by high Cbure^i- 
 
 inen, if we embrace their opinion — which connects <:i- 
 
 vriiion with them, and which after all is tlie consistent idea 
 
 — then in what mischievous and foolish conclusions :'.r<r 
 
 wo not landed ? According to this, l)aptisin by water, and 
 
 « >inniunion by bread and wine, save, and either ifiev do 
 
 >o, or they are of no obligation; and then salvation}--. 
 
 made dependent upon something diderent from faith, it !S 
 
 lorced to rest upon things that a man might not bo ai)ie. 
 
 to i)rocure, it renders a person more or less a Ohri^iia/i 
 
 ;iccording as he is in the neighbourhood of : '<'ar;>« ■>( 
 
 water, and in proportion as he is within an easy disuncc; 
 
 ')f bakers, vintners, larg^ towns and holy edifices. \n(' 
 
 let it not be alledged that we may have Sacraments wu;i- 
 
 out connecting them with salvation. This is a trcquent, 
 
 hut it is a very weak plea. Scriptui^ is e.xpress od t};»; 
 
 I saves, and that it 13 om — 
 
 N 
 
 says 
 
 ipti 
 
 m 
 
 ow cither the ceremony of water is that one baptis 
 which saveF. or we have nothing to do with it. Scnpturf 
 
 -fi'-'ii,^: 
 
 
 A'-tt-U 
 
 i^.. ,-)i 
 
 x ■,#> 
 
27i 
 
 if' ', 
 
 m 
 
 ¥'- 
 m 
 
 jjavo, , icept yc eat the flesh of the son of man and drink 
 hi.> bU)od, ye liavc nohfe in you. Now either tliis is done 
 in jiarlaking of bread and wine, or that practice, insofar 
 ;i> it is a rite, is a nullity. To take these two institutes 
 as tvpes, and to read olf their meaning, is to do that which 
 
 »> 
 
 1^ in iiarmony with tlic gospel, is to follow a method whiclv 
 may prove eminently conducive to holiness, is to embrace 
 u view which a man may cherish and act upon under anv 
 conceivable circumstances ; for there is no situation that 
 I- ui prevent one from indulging in holy tlu)ughts,. or tlit 
 practice to which tliey load. To regard them as ceremo- 
 nii;,-, to be observed, is, if we are consistent, to associate 
 siiUation with mere bodily exercise, and to rear up a reii- 
 iriun that stipulates for various conditions of climate, si- 
 tu aion, or position in life, in order to a compliance with 
 111 rules., 
 
 Vet a-iiaiiii : a Sacrament is to our mind a thinff nu»\ 
 unlikely to be divine, because it gives existence to a clas-) 
 that Scripture denounces in strong terms. Formal and 
 nnvc'rencrato "masters of asse-mblies" owe their beini' in 
 u great degree to these rites. They are a something to 
 skulk behind. Hence we have not the slicjhtest doubt that 
 •nt this moment the leaders of the people throughout Cliriv 
 tendom, with few exceptions, are men who are the otf- 
 >pr;ng of ceremonies rather than chUdren of (lod, Ai 
 things are, it is not possible to hinder this, and it is scarce- 
 jv practicable to make any considerable number of per- 
 sons uii'lerstand tvhat you mean. The object of the biblo 
 is to rear up a race of teachers and hearers who shall U 
 realities and not fictions, antitypes of Israel, a royal priest 
 hood, a peculiar people zealous of good works. The en- 
 deavour of men seems to be to contravene this design, aiiJ 
 to raise up a generation that shall hinder the existence ol 
 UiC other. They arc greatly helped out in this design b" 
 

 nud drink 
 iiis is done 
 • c, iusufiiT 
 ) institutes 
 thiU which 
 :lhod whicl" 
 to cnibracc 
 i uuJcr any 
 Luutiou that | 
 ahts, or the 
 1 as cerem»>- 
 to associate 
 liar up a reU- 
 iclinrate, si- 
 npliaiicc vvitb 
 
 a thing niu.-'v 
 
 :>nce to a class 
 
 Formal aiul 
 
 their being ir. 
 
 , something ^> 
 
 ^jtcst doubt thai 
 
 louyhout Chnv 
 
 iio are the olT- 
 
 :n of (Jod. A. 
 
 land it is scarce- 
 
 number of p^'^ 
 
 ^oct of the hiblo 
 
 ;rs who shall l>"- 
 
 ;l, aroyalpncsi- 
 
 .orks. Theeu- 
 
 this design, and 
 
 the existence ol 
 
 n this desi;in b^ 
 
 (iereinonial matters. But for tlicse, a portion at least ot 
 the publii- would make the demand, let us iiave men of 
 intellect and vital jiiety to conduct us. Because of these, 
 few mak(^ or can make tliis demand, fur the eyes art- 
 blinded by rites, and there are not many who suppose that 
 ability and integrity have any necessary connection wit I. 
 religion. This subject cannot be too keenly analysed. — 
 If there be nny truth in our assertion that the design ot 
 (rod's book is to produce moral men, and that Satan baulk* 
 If bv sul)stiiutin<T ceremonial m(in, it is of deep conse- 
 riuence that we .should be aware how the trick ise.\ecutcd 
 Sacraments are prime agenis in clFecting the illusion. — 
 llt."*e is a man whose tenour of life is decent, whose nien- 
 'nl culture is on the level with the averajre ; in addition 
 lo this he administers rites which many believe to be sa- 
 ving, which tlie word of (lod, according to their interpre- 
 tation, declares to be indispenyible, which all agree in re- 
 [jarding as things peculiarly solemn. The num is mixed 
 lip with these matters reputed to be liigh and holy, there- 
 tore hr is holv likewise. Is not the human mind so con- 
 slituted, that all women and most men will derive this in- 
 iircnce? If there is a way of reading the bible by which 
 'li".'e rites are insei)arably or at least closely connected 
 •\it}\ salvation, if this is the common way of construing it, 
 ^vlll not the man who administers be associated in the mind 
 •viih that which he dispenses? It he has been scatteriui; 
 -salvation all around him, who will think so sanely as to 
 doubt whether he is hiniseif saved '? it is u.selcss to chase 
 .1 pirate, if he is in the immediate, neighbourhood of a 
 Harbour into which you cannot follow him. It is as futile 
 an endeavour to stipulate for a clergy who shall be Levitss 
 indeed, when they can entrencli themselves behind rite? 
 #hat popular superstition invests with sacredncss, and that 
 %udow their administrators with sanctity, in a manner tha'. 
 
 
2;r. 
 
 .1 
 
 :* 
 
 
 "JSI: 
 
 
 
 fiftves llieni Trom the !iece:isiiy of j;oss<:*s3iiig even ortlinarv 
 «iualities of head and licart. It is to put a lever of tre- 
 mendous power into tlie hands of a class, to instal tliem 
 in the right of nianaijiniT certain ceremonies that arc su|.- 
 posed to exert preternatural inlluence. Alter this the man 
 liimself may be anything or nothing. He is not seen f(»i 
 the halo whicli surrounds his head. His function dis- 
 penses him from the need of ijeing much more than a ma- 
 chine that can keep time. It spares him the trouble ot 
 being much more than a lay fii^urc. It is sometimes evri, 
 found that his mental inanity and moral ugliness assist tin. 
 illusion, and as in the case of the Lama of Thibet, rentier 
 the worship more fervent. The inconceivable faciluv 
 with which these rites manufacture a class of men wIk 
 arc not true Lcvites, but who on the contrary, are iri^ 
 hateful persons that Scripture exhausts language to cc- 
 scribe ; the enormous extent in which this brood has prf- 
 vailed hitherto, the effectual manner in which they opr)(S' 
 the production of a spiritual people, .the in)possibility tiia: 
 there is whilst these consecrated lurking places rema)/, 
 of coming at the race ; these reasons, apart from argi:- 
 ments more direct, cause us to disbelieve in the dnu/ 
 rifjiit of Sacraments, 
 
 Sixth, — The office and statements of John the Bapti.-: 
 arc to us a valid argument against the ceremony. Joiir. 
 states the reason of his mission in the following words - 
 " This is he of whom 1 said, After me cometh a irjai- 
 which is preferred before me; for he was before mj, Aii"-^ 
 1 knew him not ; but that he should be made manifcsi'^ 
 Israel, therefore am I come baptizing with water.'" 1"| 
 king words in their usual signification, this would appt-' 
 to give to the ceremony the aspect of something spccii 
 and local ; it would seem to say that it was adopted '^'' 
 a particular purpose, and ceased to have authority al;^ 
 
 I, 
 
 qui 
 
 II 
 
•J7T 
 
 ?.vcn ordinary 
 1 lever of VTC- 
 to inr^tal Uicm 
 i i\iat arc silv- 
 er ibis ihe man 
 
 is not seen foi 
 i function ti»^- 
 lore than a nva- 
 , the trouble C, 
 sometimes evci. 
 glincss assist tli*. 
 rrhibet, renccr 
 ^ccivablc facihiv 
 •lass of men vli< 
 contrary, arc trv 
 , laniTuacrc to cc- 
 ius brood has \>t^ ■ 
 .vhich tlicy oppc b- 
 
 Uupossibility lira- 
 ug places rem^ii. 
 
 apart from argu- 
 ,eve in the divu.. 
 
 ,f John the Bapn=' 
 ceremony. ^''^'^■ 
 following words " 
 uic cometh aina^ 
 ,vas before m'j. Au^ 
 be made manifes^'; 
 
 %vith water' 
 
 ;,, this would apv^^' 
 
 f something spcci" 
 
 ,t it was adopted k 
 
 have authority al'- 
 
 ihat was accomplished. 'J'liis idea is fortified by ilic an 
 'iwer that John gave to the (piesttou of the Priests and Lc- 
 vites, when they asked liiin why ho baptized, if lie wa? 
 not the Christ, nor EJias, neither that Prophet : " John 
 answered them, sayiiicr, I baptize tritk water.'^ From thi? 
 remark, we think that a pers^on who duly considered tlie 
 ■'xpression. might without straining, derive tlie conclusion 
 !liat to use water, is not to hnptisc. The baptist is asked 
 why, if he was neither this nor that personage, lie under- 
 took to baptise. His reply was to this elVect : " 1 do not 
 <ul)ject myself to the imputation which }ou alti'inpt it. 
 bring against ine ; I <lo not perform the act with which 
 you charge me ; — that which I do is not baptism, it i: but 
 flic appearance or shadow of it.' The circumstances un- 
 •ler which John executed his function vinchcatc the notio/i, 
 that the ceremony which he used was temporary, external, 
 preparatory, and therefore not intende<l to last. '* Theit 
 went out to him Jerusalem, and all Judea, and all the re- 
 l.Mon round about Jordan, and were baptised of him in 
 Jordan, confessing their sins." In this there was no st^- 
 loction ; no respect was had to character. It was ^ foren- 
 sic act. A district en masift was subjected to an external 
 rite, not because they had already a specific state of mimi. 
 hut that they might be informed of the state of mind whu^n 
 was becoming, through a visible sign. In other words. * 
 comnmnity were directed to look forward to the righleou*?- 
 tiess of Christ, and the work of the spirit, by means <»f a 
 symbol that spoke of purity. The undiscriminating man- 
 ner in which John dispensed that ceremony, tola beyond 
 question, that ii was a legal and not a spiritual act whicli 
 ho pcrft)rmed. To pour water upon the population ot ;i 
 '.viiolc district, might be a signiticent emblem, as wt knew 
 it was, but it could be nothinir more. TliC contrast that 
 
 Jol 
 
 m repeatedly drawb between hit baptism ixnd that ci 
 
278 
 
 i'l 
 
 E! i 
 
 <^liri.st, and the iiiaiincr in wliicli tliiy is done, compels u» 
 lo believe that they are to each other as siiadovv and snb- 
 stancc, as type and antitype ; that the one is the harbin- 
 ger, the other the ruHilinent, that the one lias being until 
 it is superseded by the other : " I indeed baptize you with 
 water unto repentance ; but he that conieih after nie i- 
 mightier tiian 1, whose shoes 1 am not worthy to l)ear : lie 
 shall bapti/c you with the holy glu^U and with fire.'' — 
 Surely in this passage the two things ire presented in 
 Ktrong opposition, and it does not seem to oiler any groiuid 
 for the supposition, that when the new baptism came in, 
 the old one was still to endure. The language of Jolui 
 is much more susceptible of the interprctaiiun, that tlif 
 one was to continue till the other entered. 
 
 Further, when Christ presented himself to be baptised 
 by John, that functionary declared it to be iintit that thr 
 greater should be consecrated by the less. The answer ol 
 Jesus whilsJt it overcame the scruples of John, furnishe:; 
 a thought which supi)orts our argument. Tiic words were. 
 *' sulVerit to be so jinu\ lor thus it becometh us to fultil al: 
 riiihteousness." This lanjjuaire to our mind is capable oi 
 being thus rendered; indeed it seems scarcely suscepfiblt 
 of a diflferent meaning. Strange as my conduct may ap- 
 pear, it is nevertheles.s suitable to the circumstances vi 
 my lot at present, and to that humiliation which it is inv 
 vocation to undergo. Suffer me then to be in this a liar- 
 binger of the spirit, a type of my own influence, for by 
 such voluntary prostration is it decreed tliat I am to oft'tr 
 a propitiation for the sins of men. Whilst it will benrthi> 
 sense, we cannot see how it will endure to be read asi; 
 the ceremony was any thing more than a specific and tem- 
 porary regulation. We would then construe the language 
 of Jesus on this occasion, as if he connected baptism by ^ 
 water with the period of his humiliation, as if he classe- 
 
Q79 
 
 le, compels Ui* 
 idow and sub- 
 is the harbin- 
 las bein<^ »in^»^ 
 iplizc youuiUi 
 nil after me i^ 
 jiy to bear : bf 
 I witb fire."'— ■ 
 re prct-eiitctl vn 
 otVer any groiuul 
 apt ism came in, 
 mjTuage of John 
 claliun, that ib-" 
 
 elf to be baptisoti 
 
 be until that tlir 
 
 1. The answer ot 
 
 f Jobn, furnislK'i 
 
 Tlie words were. 
 
 letb us to fulnl al 
 iiund is capable ol 
 ^arcely susceptii'l' 
 ^ conduct miiy ap- 
 e circumstances o: 
 
 ion wbicb it is >n^ 
 to be in tbis a iuif- 
 a inlluencc, for l^) 
 d tbat 1 am to oi\e 
 lilst it will bear ihi- 
 are to be read as .: 
 , a speciiic and tem- , 
 .nstruc the langu^e' I 
 nnected baptism b! 
 on, as if he classes 
 
 It alonfT with other ty|>es and ordinances which he to(vk 
 out of tlie way by enduring them ; as if wliilst he saul let 
 It be so now, he implied, it will last only so lonpas my re- 
 «iidencc wilh mrn corHiiuies. After my ascension, and ihr 
 oulponriiifj of the spirit, it will have no further being. 
 
 Again, John uses the expression, " he must increu'-e. [ 
 mnst decrease.'' A man does not dcrrrasr — he dies. — 
 John, then, did not refer to his own person when he ut- 
 tered this languajj^e. He spoke of himself as the reprr- 
 "cnlativc of a si/.^tcm. He considered himself to be so 
 truly this, that it was correct for him to speak of him'-eit 
 and his system as one. What then was that economy 
 which was to be thrust out by the cominor in of another ? 
 We believe that it was a thinfr made up of the «":nnaiit* 
 of the ceremonial law, baptism by water being a p irf «)t" 
 It, which has lasted to our times, but which John with pro- 
 phetic eye, saw must disaj)pear before the advancing w;iv< 
 of the spiritual kingdom. 
 
 The statements of John, tlron, when united, amount t<< 
 this, that he came ijaptising with water, with the intent 
 that by this or<linanoc he might point out Messiah to Is- 
 rael, that he was astonished to behold the lowliness of th*f 
 position which Christ assumed, that he declared that he 
 himself exhibited but an eftigy, baptised only with water, 
 that he announced that he sliould be supersetled by ii 
 greater personage who would bring m a higher baptism, th.at 
 he intimated that his economy should decrease, whilst th;it 
 of Christ should increase. Combining tlie thoughts ih^tt 
 arise our of these several statements, the result that we 
 procure is, t ^at baptism by water belonged to the list oi 
 types, to the vocabulary of shadow s. W^e are aware tihat 
 »ome theologians have seen the risk that their favourite 
 ordinance would incur, if they allowed it to stand in th*- 
 Bame category as the baptism of John. To prevent tbis., 
 
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 tliC) try lo shift its position. Tliey alJcdge that John'.* 
 l)aiJti.sm was not christian baptism, that it was anticipativc 
 and tempoiary, and they wouM have you to infer tiiat their 
 i.»ai)ti.sin stand:s on a very different footing. It would puz- 
 zle any but a word-mongcring, word-tormenting theolo- 
 gian, to understand this absurd distinction. Water as- 
 .sociated with John was oidy water, connected witli a dulv 
 authorized divine, it is something else. Where John the 
 Baj)tibt performs the ceremony it is prospective and spe- 
 i'lai ; v.hcrc a modern theologian performs it, it is catholir 
 and ;>piritual. Here is such a transmutation of substaii- 
 «-e> as the chemists of the middle ages were not able iv 
 accomplish. We do not deign to reply to so contemptibh 
 an e([uivocation. To our mind, water is water; and il 
 under any circumstances it is more, we would prefer con- 
 sidering that it was so when a great prophet like John di.- 
 ■ tensed it, rather than when it trickled through the linger- 
 i'l perhaps a trimming and intriguing sectary. Water i> 
 K'»uscei)tiijle of being classdied as saline, chalybeate, siii 
 pliutic, intermittent, hot and tepid. It is reserved for s 
 >.>rainless theology to believe in water ti/pical, and wato 
 ('vang^c/ica/. 
 
 Seventh, — A great deal of stress is usually laid on tin 
 .'ircumstance, that baptism by water was api)lied in the 
 ease of Jesus Christ. It shews that he v as subject to llit 
 ceremonial law, but we know this from many other fact? 
 li i>roves that, like tlie vessels of the temple he was dedi- 
 cated to God after being washed with water ; but it prove 
 ;:i ? uiorc?, l( it was the dut} of the children of G oil t" 
 repja: evt':;, ceremonial act that their I.ord and master dm 
 befjre tiiem, we could sympathise with the argument whicl. 
 insistb, tiiat believers and their children should be sprink- 
 led or in'jnersed, because the Apostle and High Priest cl 
 uieJr profes.sion submitted to the ceremony. But are thcf' 
 
 v. I 
 
> that John •* 
 s anticipativc 
 lifer that thn' 
 It wouKl pu/- 
 lutiiiil lUcolo- 
 i. Water a?- 
 etl with a duly 
 'here John thi. 
 ictive and spe- 
 it, it is catholir. 
 ion ol' suhstan- 
 i-ere not able to 
 5o contemptihU 
 s water ; and \\ 
 Quld prefer con- 
 et like John di.- 
 ough the finger, 
 ctary. Water i> 
 chalybeate, sui 
 id reserved for ?« 
 fpicifl, and wato 
 
 ,ually laid on th- 
 s applied in the 
 '•as subject to tli( 
 many other facb 
 iiple he was dcli- 
 ter ; but it prov^-^ 
 hildrcn of Goil t" 
 ,rd and master ai'i 
 
 ic argument whicl- 
 should be spnnk- 
 .nd High Priest ol 
 Miv. ButaretbcT^ 
 
 ^•^1 
 
 iioi scri{)turcs that entitle us to form an oj)inion just tlie 
 .)f)positc of this ? One j)assa2e informs us tliat Christ was 
 made under the law. Another says that he majruified the 
 law, and made it honourable. Many represent iiim as ta- 
 kiiifT a yoke or burden upon Idin, in order that ids people 
 mifjlit go free. Various scriptures invite believers to re- 
 joice in the liberty wherewith Christ liath made his people 
 tree, and not to be cntanrrled ar^ain with the yoke of bond- 
 ai^e. In short, we do not iiesitate to affirm that it is the 
 general tcnour of the New Testament, that Christ diiland 
 suffered many things, not that his people might have to do 
 them over aijain, but that they micrht be liberated from 
 •^uch a necessity. When it is j)roved that the christian is 
 hound to perform every ceremonial act wliich his master 
 did before him, w^e shall think that there i.s force in the 
 arrrument that because Jesus was dedicated with water so 
 must his followers be. But so long as it is admitted that 
 Jesus was a Jew after the flesh, that he was circumcised. 
 that he frequented the temple, tliat he observed the pass- 
 over, that he performed the washings and purifications en. 
 joined by the law of Moses: so long as it can be shewn 
 that he did tliose and other things of the same nature : so 
 long as it can be proved that there was a reason why he 
 f^ubmitted to these rites which was peculiar to himself as 
 the scape-goat, and which does not apply to his people, 
 then the argument may run in the very opposite direction 
 to tliat into whicli they seek to turn it, and mny be made 
 to speak this language, Jesus was washed with water, 
 therefore his followers are dispensed from the rite, for they 
 nriually partake of it in putting on Christ. If < very other 
 >icl of a purely external sort that Christ did was done by 
 ium as a victim, and not as an example, then it appears to 
 i be a very direct argument to say, baptism by water is ot 
 'he same family, and therefore it falls under the same 
 
 
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2«2 
 
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 ,. ;, m 
 
 «■■ ^'li 
 
 Viead. If in the case of every other rite the remark liolcis 
 ^ood, Clirist did it, therefoie his peo{>le are not required 
 to do it, and if it is plain to the view that this also is but 
 a rite, why should it be read in the contrary style to that 
 in which the others are construed ? If in rcirard to evcrv 
 other rite the phiK)s<>j)hy be, that the people fulfil it throuifh 
 their head,, and if this beyond dispute is a rite, why should 
 the plan be changed, why in reference to it should th».' 
 notion be, that the disciples are to perform it, each for 
 himself? We believe that a dogma will ere long be in- 
 troduced, that will draw an accurate line of distinction 
 between Christ as an offering for sin^ and Christ as an 
 trample of righteousness ; and we consider that it is the 
 want of this that leads men to think, that it is a sufficient 
 reason for baptism by water that the Saviour underwent it 
 Eighth, — Divines also attach weight to the circuni- 
 ■stance, that the disciples of Christ practised baptism by 
 water. We too regard it as an important fact, but not iit 
 oil in the sense of proving the incumbency of the rite — 
 At the time when the disciples acted thus, the age of ce- 
 remonies was in being. There are obvious reasons wht 
 it should have been so, in the fact that the plan of salva- 
 tion was not yet completed. So long as the resurrection 
 and the ascension were wanting to prove the divinity oi 
 the Son of God ; so long as the manifestation of the holv 
 spirit was lacking to shew that there are three who bea: 
 record in heaven, great essential features were yet wanting 
 to the plan. The disciples, when they went about bap 
 tizing, were certainly not in the situation in which w 
 are, they were not even in the same economy. The ag' 
 of types was still in existence, the era of the spirit wa^ 
 not yet ushered in. There was something prospective 
 then which is present now, and that something consisiCLi 
 of what was quite indispensible to the scheme. Tf'O'^ 
 
:inark bolti* 
 not re(iuirea 
 s also is bui 
 style to tluit 
 rard to cvcrv 
 aftl it throuirh 
 .^ ^vliy bIiouUI 
 it should tli«i 
 a it, each for I 
 re long be in- 
 of distinction 
 id Christ as an 
 X that it is ihc 
 It is a sufticient 
 ir underwent w 
 to the circunv 
 ised baptism by 
 fact, but not ai 
 jy of the rite.- 
 5, the age of co- 
 ous reasons uh' 
 he plan of saha- 
 the resurrectioii 
 e the divinity o! 
 tation of the hoh 
 e three who bea: 
 were yet wanting 
 went about bap- 
 aon in which «e 
 onomy. Thea^j 
 of the spirit «»'' 
 .thing prospective 
 .mething consisieM 
 scheme. ^ " 
 
 rlio beheld Christ 
 
 2H3 
 
 ?ly in his h 
 
 
 merely in ins iiumihation, were not iii 
 tlic position of tliose wlio have received positive evidence 
 of his exaltation ; and those who scarcely knew so nmch 
 as that tiiere is a holy ghost, were not on the same plane 
 as those, who are in possession of ample proofs of the 
 being and qualities of that divine agent. Hence it might 
 be suitable to say and do things then, which it would he 
 unfit to do now. When there were great essential part? 
 of the scheme yet to be revealed, the relation of men to 
 i.lie gospel was certainly different from what it is now that 
 all is revealed. At that period when there were things yet 
 to be disclosed, we find that it was common to use figur- 
 ative exj)ressions, and to perform symbolic acts indicative 
 of what was yet to come. Thus we hear the following 
 language employed by Jesus : •' In the last day, that great 
 day of the feast, Jesus stood and cried, saying, if any man 
 thirst, let him come unto ine and drink. lie that bo- 
 lioveth on me, as the Scripture hath said, out of his belly 
 shall dow rivers of living water. Ih/t this spake he of the 
 spirit, which they that believe on him siumld receive ; for 
 the hobj ghost was not yet given : because that Jesus was 
 not yet glorified." Probably our Lord had reference to 
 the same thought, when in his conversation with the wo- 
 man of Samaria he said, *' whosoever drinketh of the 
 water that I shall give him shall never thirst : but the 
 water that I shall give him shall be in him a well of water 
 (springing uji into everlasting life." And we do not doubt, 
 tlidt amongst other things he had reference to this idea, 
 ^ when he girded himself with a towel, and washed the feet 
 I of the disciples. Along the period when the ceremonial 
 I system endured, water was a standing type of the spirit. 
 So much was this the case, that when Jesus promises to 
 slake the thirst of his people, holy writ adds, ** this spake 
 be of the spirit," and as if to account for this allegorical 
 
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 mode of speech, it adds, "/or Mc Ao/y i?-/i05< icas not yd 
 given." We consider it <iuite a sufficient explanation oi 
 the fact tliat the disciples baptized, that the holy ghost 
 was not yet given ; we deem it an ade(iuate reason why 
 we should not imitate their conduct, that the holy ghosi 
 
 IS given. 
 
 IVint/i, — The opinion which makes a doctrine and not 
 a rite of baptism, endows the last words of Jesus with a 
 dignity suitable to the occasion, makes the four evange- 
 lists agree in the same thought at the end of their gos- 
 pels, and puts a commission into the hand of the Chris- 
 nan, worthy of his high vocation. There is somethini: 
 peculiarly minute in the ordinary opinion, that our Lord 
 terminates his sojourn on the earth by giving directions fur 
 the perpetuation of a rite. It seems a most unfit endiim 
 to so renowned a chapter. We can hardly be severe with 
 that section of the Church which thinks that a rite on 
 which such peculiar stress is laid, must have some myste- 
 rious saving influence. But let it be supposed, for argu- 
 ment's sake, that the doctrine and not the ceremony^ i? 
 designed, and then a sense is obtained which befits the 
 occasion, which is more germain to the meaning of th' 
 Greek, which quadrates well with the idea that other scrip- 
 tures authorise us to attach to the expression the namr. 
 which reconciles the four gospels, and which gives a nc» 
 aspect to the functions of the believer, whereby also in our 
 judgment, it is connected with the most splendid results 
 All the change on the language necessary to realise thost 
 consequences, is merely to read ** Baptizontes autaus cis 
 to onoma," baptizing them into the name instead of "• 
 »hc name. Even this is not indispensible ; for if t!io 
 thought of dyeing be designed, in is preferable to into." 
 By this slight alteration, which scholars allow is ike cxnt' 
 value of the original, all the results that we have speciiit'- 
 
 ft' 
 spinl 
 
 natui 
 
•>5 
 
 'i,1 
 
 loas not yet 
 planation ot 
 2 holy ghost 
 reason why 
 ic holy ghost 
 
 trine and not 
 Jesus with fi 
 four cvangc- 
 l of their gos- 
 of the Chrir- 
 is sometbini: 
 that our Lord 
 r directions for 
 5t unfit endiiiii 
 be severe will' 
 that a rite on 
 vc some inysic- 
 ,osed, for argu- 
 c ceremony, '^ 
 rthicli befits the 
 meaning of th' 
 that other scrip- 
 ession the nwnr. 
 lich gives a ne\^ 
 ereby also in om 
 splendid results 
 y to realise thc>< 
 izontes autous f 
 iiie instead of "• 
 .sible ; for if ^^' 
 ferablc to into. 
 allow istbeexaon 
 we have speci'> 
 
 above may be logitimaiely procured. On this liypt)iliosis, 
 Jesus does not spend his last moments on the earth in 
 giving directions about a sign, but in enjoining his Ibllow- 
 (.rs to be active in the work of multiplying his image. — 
 How great an interval is there between the two notions; 
 how unsuitable to the time and tlie personage does tlu 
 one seem, and how very suitable the other ! In accord- 
 ance with this view, tiie Son of God having fulfilled all 
 righteousness, and liaving ])romised to the disci])les that 
 not long after his departure the Comforter should come, 
 rounds off his message by telling them how they f^hould 
 act, when that personage was fairly disclosed, lie who 
 because of love to man suffered himself to be slain froui 
 the foundation of the world ; he who spent his time wliiic 
 on the earth, in going about to do good ; he who so fre- 
 quently exposed the difference between the apj)arent and 
 the substantial ; lie who in so many instances forewarned 
 the faithful of the mighty works that they should be ena- 
 Ijjed to do, because he went to the Father; he does not. 
 according to our view, mar all this in the last scene, anu 
 immediately before the curtain drops. Standing tiptoii. 
 on the earth, and just about to vault into the world above, 
 he does not give the go by to former sayings and actions. 
 Having in all his former conduct shewn himself to be the 
 Son of God, by the incomparable grandeur of his sayings 
 and doings, he does not at the very ending of the eventfVii 
 story, exhibit the feelings of a posture-master. He sus- 
 tains his character, he maintains his philanthropy and 
 Wisdom to the last ; before he departs he virtually says u 
 his disciples, if you love my character, let it be your bu- 
 siness, as soon as you are endowed with power from on 
 high, to go forth and infuse it into other men, laying my 
 spirit upon them, rendering them partakers of the divine 
 nature, baptizing them m^o the name of the Father, an<j 
 
ij«r> 
 
 m 
 
 of the Son, and of the Holy Gliost. This idea vvhdst i: 
 js agreeable to the language, is also in keeping with othei 
 parts of scripture, is wortliy of him who announces it, anci 
 JS hoFiourable to those to whom it is addressed. It is sure- 
 ly making more mysteries than the bible requires, to sup- 
 pose that the founder of our faith expended liis last wordh 
 in prescribing a rite. It is certainly to help the cause 
 of the scufTer, to adhere to this view, if the words will 
 bear a construction that is at once in harmony with reve- 
 lation in general, and honourable to the character of tlio 
 Most IIi(di. This version of the passage removes the eniir- 
 ma, and represents the Messiah during the last momcjit* 
 \>f h.is terrestrial career, as exhibiting interest, not in a rite 
 but in a fact — as feeling concern not in the dispensation 
 of water, but in the diffusion of the spirit. Let men duly 
 ponder whicli of the two notions is the more evangelica' 
 and rational. 
 
 We further like this mode of reading the commission, 
 because it attaches a meaning to the yiume, that seems good 
 and profitable in this particular instance, and that likewit;( 
 «)pens up the sense of many other passages where it occurs 
 By endowing the expression with the idea of nature or fy 
 sencc, all such passages as " thou shalt not take the namf 
 of the Lord thy God in vain," " that thy name is near thv 
 wondrous works declare,'"' " the na?ne of the Lord is a 
 strong tower — the righteous runneth into it and is safe,' 
 " where two or three are gathered together in my ««//!<■ 
 there am I in the midst of them," " whatsoever ye shali 
 ask in my name, that will I do, that the father may be glo- 
 rified in the son," " hitherto have ye asked nothing in m.^ 
 najtie ;" by giving this sense to the term, all such texts an 
 invested with a new and an important meaning, and out ol 
 their combined signification would ar.be quite a new chap- ' 
 ter in theology. Founding upon this interpretation, be- 
 
den whilst "r. 
 
 icr with othci 
 ,-> , 
 
 lunccs it, nna 
 (1. ItisHiire- 
 uircs^to sup- 
 bis last wordt. 
 elp the cau9<^ 
 lie words viP 
 ony Nvith reve- 
 iwracter of the 
 110VC3 the enil?- | 
 B last momcnii 
 ;st, not in a rite 
 he aispeusatior. 
 Let men duly 
 iore cv angelica' 
 
 the commission, 
 , that seems good 
 and that likewise 
 s where it occur;- 
 V of nature or fr 
 lot take the numt 
 name is near tbv 
 of the Lord is a 
 ,o it and is safe,' 
 tlier in my nm(' 
 iiatsoever ye s^bal' 
 father may be glo- 
 led nothing in my 
 [ all such texts arc 
 'eaning, and out ol 
 quite a new cliap- 
 [interpretation, ^''■ 
 
 ^T 
 
 Iicvers should have their atlciition direclod to the doctrine 
 tliat to take the name in v.iin, is to insult the character 
 iliat for men to bo met together in the name of Christ, is 
 to be united in. tlic boud of the spirit : that to ask in his 
 uaiue, is to re(picst lieavcnly things at tlie prompting of his 
 5i>irit and with a view to liis glory. And if tins be a high- 
 er and purer idea than is usually ann«\ed to the term, out 
 of it would arise better thoughts and conduct in the di- 
 rections plTecteil by the doctrine. We approve then of a 
 doctrinal and not a ritual version of the commission, be- 
 t;nise in the course of procuring it, the phrase the name 
 \i brought up to the meaning which we believe that it do- 
 "nrves, and because by this means, many texts which at 
 present suggest no suitable idea, are rendered luminous, 
 pirrnihcant, ar 1 moral. 
 
 Vet again, wc adopt the (»piuion that Clyri.<t command- 
 .d Ilia followers to go forth and baptise men, not with vvu- 
 'er, but with the spirit, because this intcrpreiation without 
 olfeudiug language, and without militating against any 
 ;hing else that occurs in the bible^ reconciles the state- 
 ments of the four evangelists, and by so doing adds a va« 
 hinble thought to oar theology. The expression of JMaN 
 *hcw is, "Go ye therelorc, and teach all nations, baptizing 
 iliem in the name of the Father, and of the Son, and of 
 t|i(.' Holy Ghost : teaching them to observe all things what- 
 :*<)Otvcr I have commanded you." The corresponding 
 *liitement of Mark, seems to be, ** Go ye into all the world 
 ind preach the gospel to every creature. He that believ- 
 eth and is baptised shall be saved ; but he that believeth 
 «tK)t shall be damned." The analogous sentiment in Luke 
 :i to this effect,. *' And that repentance and remission ot 
 pn\s shall be preached in his name among all nations, bo* 
 [inning at Jerusalem. And yc are witness of these things. 
 i.ud behold I send the promise of my Father upon you : 
 
 
 
 
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 Out tarry ye jii the city of Jerusalem, until yc be einlucd 
 with i)o\vcr froin on liigli." In order to obtain a parallel idea 
 Irom John, all that is UM|iusiio is, to oUj)j)o.se that the con- 
 versation which he represents Christ as havintr with /'(///•. 
 13 addressed to tijat discij)le with a ro(,Mrd to all the other?. 
 ** So when they lad dined, Jesus saith to Simon IVter, 
 Simon, son of Jonas, lovest thou me more than these ? — 
 He saith unto him. Yea, Lord, thou knowcst that 1 luv» 
 thee, lie saith unto him. Feed rtiy lambs. lie saitii t< 
 him again the second time, Simon, son of Jonas, lovef;t 
 thou me i lie saith unto him, Yea, Lord, thou knowcst 
 that 1 love thee, lie saith unto him. Feed my sheep, ih 
 saith unto him the third time, Simon, son of Jonas, lovest 
 thou me ? Peter was grieved because he said unto Inn, 
 the third time, Lovest thou me? And he said unto hirii 
 Lord, thou knowest all things; thou knowest that 1 lovi. 
 thee. Jesus saith unto him, Feed my sheep." Coniliiri- 
 ing the sense of the four, the followers of Jesus are cuiii 
 manded to go forth and baptize, or engraft men into tin 
 divine nature, they arc informed that where this baptisn; 
 takes cftect, tlierc salvation is planted ; they are appri.«ct 
 that to fulfd this commission, to execute this baptism, i? 
 the same thing as to preach repentance and remission ol 
 sins, is the same act as to feed Christ's sheep, and to fcot' 
 his Iambs. But before we can properly derive any in- 
 ferences from these four narratives, it is necessary to (im- 
 pose of a difficulty which occurs in the second of them - 
 In the passage that we have cited from Luke, there Joa' 
 expression which the advocates of baptism by water regart 
 as very conclusive in favour of that practice. It is sn^ 
 that " he that believeth caul is baptized shall be savi< 
 From this they very correctly infer, that there are^^' 
 parts in salvation, and they very naturally conclude tii* 
 the ceremony of baptism must needs be one of the t^f* 
 
 W\ (ill 
 
yc be ciuluccl 
 
 , Ural the Con- 
 ner NviUi Z^^'^- 
 
 ,> Siuum l*eic)r> 
 
 .-est that 1 K.vr 
 js. lie saith t' 
 of Jonas, lovcM 
 pa, t\K)U know*-^i 
 
 dmyiihcep. ^^^ 
 ^, oNonas, lovc^t 
 
 he said unto bin. 
 ,c said unto buu 
 ,ovvcst that 1 lov. 
 
 sheep." <^^>^'^^'^- 
 oi* Jesus arc couv 
 Urruit men into ttu 
 ^vhcre this bapu^"' 
 . Uiey are apprise. 
 ,tc this baptism. ^ 
 ce ana remission ^1 
 s sheep, and to fceJ 
 'erly derive any '"• 
 L is necessary to di^ 
 ,e second of them - 
 a^ Luke, there is ai^ 
 .tism by water regain 
 , practice. It i. ^, 
 Led shall be save. 
 ' that there arct; 
 aurally conclude ^ 
 ,, be one of the t^v. 
 
 'isO 
 
 Wo cannot inur.h censuro thorn l)<>rau.s«; of tlii'^ id«;a, f<.r w» 
 ihe appcririiiMM' it scciur just. We believe, howevrr. llint 
 scripture sii|)|)lies the nieuiis of provinir that the fi«)tn»n i« 
 (tnly apiKinnfhj sotnul. \W are eonvineed tliai thcrH iS 
 ,ini)tlier view that fits m\\v\\ better with revebitioti, .mil 
 with reuHoih We are in the habit of consi(lc'riii<r thai 
 ihore are ttco u^xewi (l('j)artments of liuinan nature, wheij 
 •AC survey the subject from the points of observation urai 
 pliilosopliy. W(^, ouj^hl not then to be staggereti, .slioul«t 
 we come to fuid that seripture also recognizes two seetioii» 
 .11 tli(! same topic. When we put the bible to one sid«» 
 vc perceive that observers now, and in j)ast times, iiavt 
 r( rojrnised two divisions irj human nature. W^e t)Uirhr, 
 (iuTi'fore, to be pleased rather than aunoyed to disc(»v( r 
 ihat the word of (jod couduets ns to the like re&idt. 
 Till! most of those who are conversant with this subject, 
 fjicak of the mind and the afVections, the ajiimu^ ami the 
 anitiKf, reason and the will, the intellectual and tlie mor;d 
 iiiiuire. Tliey use different terms, but on the whole tfu'v 
 all come at conclusions something like tliose vhich we 
 h;\ve named. The bible makes use of similar distinction>^. 
 In one place it aflirms that the whole head is sick, and 
 that the whole heart is faint. In another instance it gives 
 jforth the statement, that even the jnhid and ronscicnce arc 
 (it filed. In another pas.sage it speaks of those, wlio fulfil 
 the desires of the ^csh and of the inifid. And in a \<n 
 |r('rnarkable text in the epistle to the Hebrews, and one 
 hich is quoted almost verbally from the Old Testann nt. 
 e meet with these words, " For this is the covenant thai 
 will m.dce with the liuusc of Israel after thoho days, saiifi 
 |he Lord : 1 will {)ut i.'.y laws into their mind, and writo 
 Ih'ui in their htarta ; .\'>d I will be to them a God, ; nd 
 ht'v .^hall be tome a j^-ople.'' In these four passages, >vt*. 
 mrccivc that the naiure of man i» described with a rw- 
 
 
 ti 
 
 ■M 
 
 
 
21K) 
 
 i m 
 
 ffipfico t(» llicsc two «•JT|nerU^*. M'lial i;* slill more to the 
 j)'»M)i, tli'jrc arc never al scTi\tinr is wliich in describing lh« 
 :\ci of conversion liiivo rotjard to those distinctions, and 
 represent it as twofold. " And it came to pass, that, 
 \thile Apolh)S was at (.'orintii, Paul having passed tlirough 
 ih«; iij)per coasts, came t«> Jsphesus : and finding ct^rtain 
 disciph^s, he said unto thcFn, " Have ye received tlic Holy 
 (j'host .s'///c<' 1/1 bflicvfd ? And they said unto liim, VVu 
 have not so much as heard whether there he any Hoi? 
 (ihost." Again, *' And a certiiin Jew named ApoIh»s. 
 born at Alexandria, an elo(|ucnt man, and mighty in the 
 Scriptures, cam(? to I'iplle^us. Tliis man was instructed 
 in tlie way of the Lord ; and being fervent in the spirit, 
 hi- spake and taught diligently the tilings of the Lord, 
 knowing only the baptism of John." And again we find 
 thi» statement, " In whom yc also trusted, after that jc 
 heard the word of truth, the gospel of your salvation ; in 
 wliom also nftrr that i/c bclitved, ye were sealed with iIkk 
 Jloly Sj)irit of promise." 
 
 These different passages prove two things : first, thai 
 Scripture is in the habit of allowing for two compartmeni* 
 in human nature apparently ecjuivalent to the ordinary (li>- 
 tinctions of head and hearf *, second, that in various in- 
 stances it makes references to these two sections in de- 
 scribing the work of conversion, and speaks of men as be- 
 lieving when only part of the process was gone through, 
 aiul hrforc they had received the Spirit. Founding on 
 this criticism, the text in Mark presents no difficulty, be 
 cause })arallel ideas occur in other parts of Scripture. Ii 
 IS seen to be coincident with statements met with else- 
 where. It is perceived to agree with definitions of tho 
 mind sanctioned by repeated instances in holy writ. Itir 
 discerned not to be a new or anomalous idea, but one thai 
 harmonises with a rule previously laid down. Instead of 
 
 % 
 
 S'i 
 
 S^i 
 
more to lh« 
 5crU)nig 0>« 
 clions, aiui 
 pass, 0^J^*« 
 ^t;cd ibrouj^b 
 (VincT certain 
 vcd tbc Holy 
 uiobim, VVo 
 1)0 any U«>It 
 
 ntigliiy ii» the 
 ^vas inslrucu^tl 
 t \i\ the f*l>"»ri^ 
 s of the Lord, 
 \ again we fui»l 
 ,, arier thai yc 
 ,r salvation ; »» 
 sealed with that 
 
 •i„|T9: fust, thai 
 o compartment* 
 the ordinary di-- 
 ^i in various m- 
 sections in ilc- 
 iks of men as be 
 as gone tluougb, 
 ^Founding ^^^ 
 no dimculty, ^' 
 of Scripture. 1' 
 ts met with else- 1 
 definitions of tlw 
 
 n holy writ. It^j 
 idea, but one t¥, 
 
 down. Instead 01 
 
 291 
 
 f xpresjsiiiL' the tlioiialit usually deriTed from it. th:il h« 
 
 who is converted and alier that is washed by water, ^iiftli 
 be saved — u weak notion, one ihat puts a rile on a level 
 with regeueraiion, and jnslities all the hLispheinoiis (ioUorit 
 that have been circulated in rciiard to the tificaev of Sa- 
 crainenis — it m made to indicate the Htllowing ju^t, wh(»b'- 
 m)iiie, scriptural, and philosopliical dogma ; ukim in br- 
 coming a partaker of tlic divine nature, j)asses tlirougli 
 two gradations — in the first t)f these tlie ititellecl onlv it 
 <'oiir(}rned, it balances th(? proofs, and liiidiiig tlicni iid- 
 o<pialc, tlie iiiiiid is convinced, the man In /icrc^i ; in the 
 fecond, the will and the aflectlons become engaged — wliat 
 was speculative Ixd'ore becomes practical now, what w;is 
 nbstruct becomes personal, the divine influence takes po^^- 
 aession of the nature — the man is baptized. 'I'o gd at 
 this view, ciiO has not to strain, but to collate Scripture. 
 Hy adopting it, the metaphysics of regeneration are fur- 
 ther unveiled ; the sense of other passages is explained. — 
 By receiving it we arc preserved from the monstrous ab- 
 surdity of placing a ceremony in line with the Holy Spirit. 
 In lakiiiij it, one feels that he is within the circle of truths 
 already admitted, and observation comes in to remind liim 
 tl;at every speculative theologian whose mind ordy is en- 
 gaged and convinced, is an example of one who nierelv 
 htlicves, that each sincere Christian in whom the brail 
 and the heart combine to make him what he is, is an il- 
 lustration of the man who believes and is baptized. Text* 
 occur that speak of persons as believing who had not re- 
 ceived the spirit; there are many more of them than yh 
 iiave cited ; but if this rule is established in many case?, 
 we should not be surprised that it applies in the present ; 
 and thus with the consent of other passages of the Bible, 
 we are permitted to understand this one as affirming that 
 thft man whose intellect is enlightened, whose aflectioua 
 
 
 ''«;ct,. 
 
 /j 
 
liin^ 
 
 ;| ^»>1 
 
 Are liiicl huld of, is saved. Tiierc is nothing awkvvard in 
 ilio .statement. It is true to tbe pliy.sioiocry of tlie njind, 
 ii fall.s in with the general tenor of Scripture. In achnit- 
 tini: it we receive that vvliieh clears awav a dillicuitv, ami 
 winch makes n-jnc, which uivc;. uy tlie spirit instead of a 
 ceremony, wiiich tiirow.s ligiit ujx)!) many te.\ts. hitherto 
 unexplained, which achls a principle to mental plnloKophy 
 ni connection with holy writ. Matthew then exhorts bo 
 lievcrs U) go forth and bapti/e men into the name of Vd- 
 ther, Son, and Holy Ghost. Mark leave:* no doubt what 
 IS meant by thi;-, wiien Ik; inibrms us that thi.s baptisui 
 saves;, l^uke gives the .same thonglit in his .style, when 
 he represents Christ as enjoining his foUowcr.s to j)reach 
 repentance and remission of sins, beginning at Jerusalem. 
 .Fohn, by relating a conversation between Jesus and I'eter.. 
 \*lierein the disciple is exhorted to ['tad the sheep and to 
 \'viH\ the hnnbs^ puts us in posset;sion of a similar idea. — 
 Tims tour historians, who are in the habit of exhibitiiij; 
 suli^iantial agreement with formal diiVerenc(^ continue 
 tliis method to the last. Four men too, who whenever 
 there is a topic of more than ordinary importance, ge- 
 nerally make a point each to touch upon it, are seen to 
 ri(» tliis up to the end of their records ; and when this sin- 
 gularly momentous matter of the commission is the sub- 
 ject in question, all four are beheld coMiing forward to 
 render the picture very faithful, by each dej)icting it in 
 hift own style, and from his own direction. 
 
 Further, we prefer reading the commission in a i-pi- 
 ritual sense, because by so doing wc find ourselves stand- 
 ing upon holy ground. An injunction to go fortli and us<j 
 water, has nothing about it that is either moral or dis- 
 tinctive. Subject a man of real mind to tlie regulation, 
 and you either tempt him to doubt the divinity of the gu»- , 
 pel, or you reduce h\u\ to carry a weight at which hi* 
 
 Ux 
 
 * * 
 
^\K\ 
 
 
 awkward in 
 of t\ie nund, 
 e. In admit' 
 aUViculty, iiH*^ 
 tt iustead ot a 
 
 levt« hub<'rt^^ 
 ilal yhduholdiy 
 leii exhons \m'- 
 l,c name of V'^^' 
 , ,to doubt what 
 ,it tbi^ baptism 
 
 his .tyle, vvbcn 
 .>vvcrs to l>rcacl^ 
 ,,,r at Jorut^alcm. 
 
 Jesus and Voter. 
 
 the sbeop and u. 
 
 a simiUi^ idf.a.— 
 
 nb.t of fxbibUm;.; 
 
 ercnice, coutiuue 
 
 o, Nvho Avbeucvf.r 
 
 . iriipijrtance, g^'* 
 
 u Mrt* seou to 
 on It, *^r^ "'^ 
 
 .,,ia vvbeu tins sin- 
 ui-sion is the .ab. 
 
 ,ch depicti)^ it ui I 
 
 ion. I 
 
 -nmission in a spi* j 
 ad ourselves stand- ; 
 , to go ibrth and us« , 
 ither moral or d'^ 
 to the reauUiuon, 
 aivinit)oiihcg;-r 
 ,,ight t^t Nvbich ^.'* 
 
 A 
 
 r('('!in|Ts revolt. His sjMnt takes iimbraoro ht it, not be- 
 cause it is a mvstcrv, but because it sefins a flat Toll v.— 
 \jH it be read as an injunction to sprinkle or iinni»'r';e. 
 and Scripture is seen helj)inir the ibrnialist and liypocntu 
 by settinir up a sign tliat any one can employ, and by at- 
 tlrinin;! of it that it saves. We 'ver without the l(•a^t 
 hesitation, that if tliis view be taken, holy writ furnisher 
 a plea for all that has been said anrl Ilone by that class 
 wh<> have nninned that salvation is in tlif vSacramcnt^, 
 and thai this idea, whilst it is pernicious undcu- any cir- 
 cumstances, would if it fairly (rot abroad, work incalcu- 
 lable mischief in times like ours that abound with pfT- 
 sons who feel just enoutrh ot interest in reliLfion to fall 
 ujto the first pit thai presents itself. On the c»tlier hand, 
 let the passage be :.'onstrued as an exhortation to l)a()ii/e 
 with the spirit, and countless jrood and irhirious cou'^e- 
 (■|uences result from it. It is the last ailmoiiition which 
 the Saviour gives ; how suitable is it ti> the occasivui ' — 
 In its immediate neighbourhooil are promises in which he 
 tell.s wh;it prodigies the Church shall perform ; th'at thry 
 Fhali ''cast out devils," that they shall "speak with n(;w 
 tongues," that they shall '' take uj) serpents," that " they 
 .*hall lay hands on the sick and they thall recover ;■ how 
 proper are such functions where a (^onunission is given to 
 i)elievcrs to wield the powers of the spirit ! When he 
 pronuilgates the connnission lie adds, '' and lo 1 am witii 
 vou alway even to the end of the world ;" how pecidiarly 
 I appro))riate does this pronuse appear, when taken in con- 
 I riectjon with a connnand to perform what so comi)letelv 
 I transcends the power of man, to execute which recpiirc*^ 
 the perpetual presence of the divine personage who lay >» 
 it on his disciples ! 
 
 Tenth, — Scripture distingnishes between John'.s bap- 
 tism an<l that of Christ, N(tt to advert to those cn^f>s in 
 
 ©;•■'* 
 
294 
 
 
 n,,j„ ..,■ 
 
 #■ 
 
 whicli John himself contrasts the two, there is a series of 
 paM?jagcs wherein Christ and the Apostles speak of the 
 baptism of John as a tiling standing by itself. Thus, — 
 '* And Jesus answered and said unto them, I also will 
 Sf^k you one thing, which if ye tell me, 1 in like manner 
 •will tell you by what authority I do these things. Tho 
 baptism of John, whence was it ? from heaven or of men ?" 
 Again, — *' John did baptize in the wilderness, and preach 
 ihc baptism of repentance for the remission of sins.' In 
 anotiier instance, — " And all the people that heard him.. 
 an<l the publicans, justified God, being bciptized with the 
 baptism of Jolm." The Apostle Peter speaks thus in the 
 book of the Acts, — " Wherefore of these men which have 
 conipanied with us all the time that the Lord Jesus went 
 iu and out among us, beginning from the baptism of John, 
 unto that satne day that he was taken up from us.*' In 
 nnother place of the book, the same Apostle expresses him- 
 t»elf to this effect, — '' That word, 1 say, ye know, which 
 was published throughout all Judea, and began from Ga- 
 lilee, after the baptism which John preached." Paul em- 
 ploys similar language, — " Of this man's seed hath God. 
 according to his promise, raised unto Israel a Saviour, Je- 
 sus ; when John 'ad first preached before his coming the 
 baptism of repentance to all the people of Israel." Ol 
 Apollos it is said, — "This man was instructed in the waj 
 of the Lord ; and being fervent in the spirit, he spake mid 
 taught diligently the things of the Lord, knowing only ih*; 
 baptism of John." Paul thus addresses certain disciplei 
 at Ephesus, — " Have ye received the Holy Ghost sinc<;,V'! 
 believed ? And they said unto him, we have not so muc" 
 as hear.i whether there be any Holy Ghost. And he sai- 
 unto them, unto what then were ye baptised ? And the/ 
 laid, unto John's baptism. Then said Paul, John vcnl/^ 
 Uriptise<l with the baptism of repentance, saying unto tb^ 
 
295 
 
 ; a series ot 
 ^)eak of Oie 
 
 ri^ 
 
 Thus,— 
 1 also wiU 
 l\ke manner 
 hings. 'r^»« 
 or ot men ? 
 3, and preach 
 of sins.' ^^ 
 It beard him, 
 f,zed >Yith the 
 ks thus in the 
 211 which have 
 )rd Jesus went 
 iptisni of John, 
 from us.*' In 
 ; expresses h»m- 
 eknovv, which 
 )egau from Oa- 
 C(l." Paul em- 
 seed hatli God. 
 ;l a Saviour, Jc- 
 . his coming the 
 of Israel.' Of 
 acted in the waj 
 rit, he spake w^ 
 noNving only iw 
 certain disciple' 
 ,ly Ghost since r 
 have not so mu^'. 
 ost. Andhesav: 
 used? Andthel 
 Paul, John vcr.l)! 
 e. saying unto ^t^ 
 
 ■) 
 
 ))eople, that they should believe on him which should comf 
 after liim: that is, on Christ Jesus. WheFi tliev heard 
 this, they were baptised in the name of the Lord Jesu?/' 
 But this baptism which was peculiar to John, so chare •> 
 leristic as to be called by his name, was baptism by water. 
 How can it be said to be distinctive of him, if it is i^tiU 
 mcumbent ? With what propriety can it enter into an eco- 
 nomy which claims to be in possession of the baptism <>f 
 the spirit, and which at the same time pretends to beliete 
 that there is but " one baptism ?" With what rationality 
 can we say that we acknowledge but one, when we mani- 
 festly practice and insist upon two ? With what justit* 
 •an we alledge that there is a difference between our riti:, 
 and that practised by John ; is there any principle of phi- 
 losophy that can draw a real line of distinction between 
 water used in the year thirty, and water in the year 
 €ightcen hundred and forty six ? 
 
 Eleventh, — By far the most specious plea in favour ol 
 water-baptism, is the argument, that the apostles practised 
 It. Hitherto, it has been regarded as final. In the na« 
 tare of things this opinion cannot last much longer. Sc^- 
 eiety is coming to number many among its members who 
 should be able to comprehend the distinction between :«ii 
 apostle recording, and an apostle acting, it is under Btotnl 
 in "^ome degree with regard to Moses, David, or Elijah — 
 why should it appear too hard to be credited in the case 
 of the Twelve ? The idea that is practically entertained 
 in reference to them is, that they are infallible an<f 
 immaculate : and it is all the more dangerous that it exists 
 m a latent form, and shrinks from a frank avowal. On 
 the one side Protestants are ready to arrogate to them- 
 eelves the credit of being clear of the heresy of worship- 
 ping the saints. On the other hand, wlien a supposed ad- 
 vantage ii to be gained by embracing the opposite lauuij 
 
 mm 
 
'•:-^w 
 
 2% 
 
 ^hrts arc willing to liold it in a covcri mannei. \Vhri) 
 ♦ hey wisli to seem enlightened, they declare that they be 
 lieve in but one faultless being. When they desire to keep 
 lirni posisebsion of a sacrament, they are prepared to con- 
 tradict the former position, by receiving apostolic practice 
 IS a rule not to be questioned. By thus abjuring what i» 
 really holds, the Protestant Church in this <iuestion pre- 
 sents itself in such a slimy, slippery, treacherous shape, 
 that a man feels at once alarmed and disijusted to tak: 
 iioid of the reptile. If the apostles are to be admitted ai 
 infallible, the words of the Son of God are to be disallow- 
 ed when he says, that there is none good but one, that i.^ 
 (iod. If thev are to be received on this footincr we cease 
 to have but one mediator between God and man, and ar* 
 forced to believe in many. If they are to be put upon thin 
 list, they are to be rated as occupying a station differeru 
 from the other contnuutors to the cant)n, Moses, Joshua. 
 Solomon, or Daniel — persons that both scripture and rer.- 
 •j»on would represent as of as high a moral lineage as thc\ 
 If they are to be set in this anomalous predicament, \vc 
 are reduced to suppose that we have two families in tlic 
 Bible, one aiming at perfection, and the other quite at- 
 taining to it. If they are to bo elevated to this heiglit. 
 we are forced to place them there in direct despite of tlitir 
 protestations to the contrary, and by so doing to pro 
 iUHuice them infallible and fallible in the same brealli.— 
 Iftiiey are to be classed in this category, we reduce our- 
 -selves to declare the Church wronjx in not having r^ 
 reived all their acts as canonical and binding, and w 
 oblige ourselves to adopt various practices that could no! 
 possibly advance, but would most assuredly deteriorate th-^ 
 doctrine and practice of the Churches. We frankly alio* 
 that in several instances the Apostles practised or sane 
 tioned baptism by water, but we deliberately conceive ilis' 
 
297 
 
 M Whriv 
 ii they bf 
 sire to keep 
 red to con- 
 ,lic practirr 
 ling what 1' 
 uestion pre- 
 jrous shape, 
 ;te(l to tak: 
 ; admittecl a^-i 
 , be disalloNv- 
 t one, tiiat i:* 
 ing, vve ccasr 
 man, and art 
 put upon thi« 
 ation differed 
 loses, Joshu;j. 
 pture and rer.- 
 meage as the\ 
 idicament, \vc 
 families in li"- 
 other quite at- 
 to this heigl't. 
 despite of tlicif 
 doing to pro 
 same breath.- 
 we reduce out- 
 uot having r^" 
 inding, and wc 
 , that couUl not 
 y deteriorate tk 
 ,Ve frankly alio* 
 ractised or sane- 
 tely conceive tlu'' 
 
 't irt a much cheaper avowal to alledge, that in so donif; 
 Uiey acted unwisely^ than by maintaining that they did 
 well, to erect Apostolic practice into an imperative rule, 
 and underlie all the results that flow from it. The reason 
 of the thing is in our favour, because it decidedly sayn 
 \\\i\\. the probability is that the Apostles resembled other 
 ineu or other christians, in the absence of express evi- 
 dence to prove that they were dilVerent. Now we be- 
 lieve that it will hardly be pretended that there exists 
 such proof. No doubt there are many passages which go 
 to shew that thoy were to be endowed with power from on 
 high, and that in virtue of this they were to do wonderful 
 works. But in the /rs^ /;/«tT, such promises do not ap- 
 pear to declare that these gifts were to be conferred ex- 
 clusively on the Apostles, but look as if they were inten- 
 neil for the benefit of the Church, " even unto the end of 
 the world.*' In the second place, even supposing that 
 tnese powers descended upon the Apostles alone, that in 
 IK) degree proves that they were to be exempted from all 
 human frailties. These powers actually did come down 
 upon many besides the twelve, which shews that they 
 ncre not distinguished from all the rest of men in this par- 
 ticular ; and even had they lighted on none but the Apos- 
 tles, it would after all have been a ({uestion of gifts rather 
 than of ^ract'.^. Paul shews very plainly in a well known 
 passage, that the two are not to be confounded ; nay, that 
 a man may be possessed of the most eminent of these gifts 
 without having that grace which saves. lie addressee 
 jj. shurches that notoriously enjoyed gifts such as prophecy 
 i and tongues, and censures them for the want of moral 
 [ualities that he specifies, whereby he proves not merely 
 hat spiritual gifts did not render men impeccable, but 
 hat they did not always shut them out from the commis- 
 iou of very dark crimes. These powers then, did noi 
 
W8 
 
 U I. 
 
 if' I 
 
 reeidcin llic Apostles alone, and if they had, they do not 
 prore that they were thereby exempted from tlie possibi- 
 lity of doing wrong. From many circumstances, it would 
 •eem that these gifts were occasional^ and a power which 
 a man possessed only at times, could not certainly act aa 
 an infallible principle to cause him to behave with perfeci 
 moral rectitude in every instance. Although these poinii 
 aecm to lie quite on the surface, it is strange how vert 
 little they have been adverted to ; it h wonderful to tliink 
 what muddiness of mind has been evinced, what a reF(v 
 lution has been manifested to confound occasional gifti 
 with absolute impeccability, and what an inclination ii 
 ■hewn to this hour to apply the very formidable word 
 blasphemer to the man, who ventures to draw a line whcr« 
 there seems so much room for one. Continuing to view 
 the subject from the side of reason, if the Apostles wer« 
 iinfallible in the manner in which it is contended that the; 
 were, they cease to stand before us as examples in any de- 
 gree, they stalk past as antomatons who were not left to 
 any collision of feelings, any clashing between the flesh 
 and the spirit, who had no merit in acting well, and who 
 while they were placed on a footing that renders theo 
 quite anomalous, were so situated as to convey no insiruc 
 tion to U8, There is much that is edifying in a course of 
 righteousness, if it be run in the teeth of temptation ;- 
 there is little or nothing to be learned from it, if the maa 
 who pursues it could not have done otherwise. The vic| 
 ♦ira of blind fate cannot yield us instruction, because he ccJ 
 »ea to be a human being susecptible of like passiow 
 with ourselves. Many other considerations might be ad 
 dueed to show from the side of reason that it was nioN 
 hkely that the apostles should be fallible than the contrJ- 
 Tj. After all, however, the most cogent argument it thx 
 whioU brings forwar^^ prooft that the/ actuaJly did wroDf 
 
 U'he 
 a .sue 
 ishly, 
 Ditioj 
 waa < 
 near l 
 uj) to 
 s.icrili 
 practii 
 Peme( 
 bold o 
 person 
 truth a 
 aiong 1 
 «nd wl 
 parated 
 nouical 
 tcgrity 
 on thci 
 dare to 
 Riacuh 
 preaclu 
 **^aae, 
 ihinor, 
 
 that sai 
 for Mr J 
 l>igot a 
 with c( 
 High 
 no sani 
 waspe^ 
 waa n< 
 *ogise( 
 b«t bt 
 
•299 
 
 they do nM 
 the possibl- 
 es, it would 
 •ower which 
 lainly act m 
 with perfect 
 these poinit 
 ge how vert 
 ;rful to think 
 what a reg<v 
 casional gifti 
 inclination »i 
 niduble word 
 ,' a line whcrt 
 nuing to view 
 /Vpostles wer« 
 nded that thej 
 pies in any de- 
 ere not left to 
 ween the flesh 
 well, and who 
 
 renders thco 
 ivey no insiruc- 
 r in a course of 
 
 temptation ;- 
 n it, if the ma» 
 wise. The v'C- 
 , because he cc» 
 3f like passion* 
 IS might be ad- 
 lat it wasnior* 
 than the contr»- 
 argument it th" 
 tually did wroDi 
 
 I 
 
 U'hen at the outset of the Acts they cast lots and ch()«« 
 a successor to Judas by this metiiod, they behaved fool- 
 ishly, and that is manifested by the fact that their nomi- 
 Dr^tion was not confirmed, since it is obvious that Paul 
 waa chosen by God to be the twelfth Apostle. When 
 near the beginning of the history, Peter and John went 
 up to the temple at the ninth hour, or time of the evening 
 iacrifice, they surely betrayed a clinging to old Jewish 
 practices. When a considerable time after the day ot 
 Pentecost, Peter was told by a vision to visit the houR©- 
 bold of Cornelius, he was then far from being an infallibl* 
 person, when he needed to be taught so rudimentary a 
 truth as that the Gentiles were admitted to be fellow heir* 
 niong with the Jews. When Peter ate witli the Gentile«, 
 and when Jewish witnesses came on the ground, he se- 
 parated himself from them, we know from an express en- 
 nouical statement, that he exhibited a want of proper in- 
 tegrity and courage. W'hcn Paul and Barnabas fell out 
 on their missionary tour and parted company, who will 
 dare to aiTirm that they conducted themselves in an im- 
 maculate manner? When Paul, who tells ua that if h« 
 preached circumcision the offence of the cross wouM 
 cease, and again that neither circumcision availeth any- 
 thing, noi uncircumcision, but a new creature ; when 
 that same Paul circumcised Timothy because of the Jevf, 
 for they knew all that his father was a Greek, who bat a 
 bigot and therefore a liar would maintain, that he acte*! 
 with consistency and rectitude? When Paul said to the 
 High Priest, "God shall smite thee thou whitcd wall/' 
 no sane man will pretend that his command of temper 
 was perfect — he acted naturally enough, but his beharioar 
 was not faultless. When on the same occasion he apo- 
 togised, not because he was a man to whom he thus epoke, 
 but bticausc he bad learned that bt was tbo High Pr\»$t. 
 
 
300 
 
 I, .4 
 
 who will make it plain that he drew a disluicnon of an 
 evangelical kind ? When a synod of Apn.silcs addrcMScd 
 a missive to sonic Gciuile converts, in which among othrr 
 topics, they commanded them to abstain from thinjr;, 
 slranfTJod and from blood, was the injunction prof(»un(i. 
 cardinal, did it not bear the cast of Judaism and the Law • 
 When Paul, althoufrh warned by a Prophet, nnist needs 
 go up to Jerusalem, did he or did he not slijL^ht an admo- 
 nition from heaven f When he assiirned as his motive 
 that he wishcfl to be tliere at the time of the feast, wn^ 
 he or was he not actuated by formal reasons, foreign tn 
 the spirit of the gospel, as he himself expounds it in lib 
 epistles? When on arriving at Jerusalem he went thro 
 the vow of a Nazarene, did he not by this conduct indicni-^ 
 that lie was not delivered from the bondage of the law?— 
 When James persuaded him to go into the temple, aluni: 
 with four men who had a similar vow, did not James ex- 
 hibit a trimming temper ; did aot Paul manifest the sann 
 disposition in listening to him; did not both show them- 
 selves to be men of ceremonies in a high degree ? Tin' 
 liappened nearly thirty years after the ascension ; and i! i 
 the apostles were so much under the dominion of ordinin- 
 ces, when their career was so far advanced, what wonder 
 if they did not rise above them at an earlier stage in tliei' 
 history. When Paul defending himself against the char 
 ges that were. brought against him at Jerusalem, sought i'' 
 divide the Assembly by appealing to the party of the Pli:' 
 lisees, declaring himself to be a Pharisee, and the son 
 of a Pharisee ; surely he did not adopt a course wliic 
 christians of all ages to come are bound to regard asoi 
 perfect beauty. His conduct proved that he spoke tiK 
 truth when he declared himself to be a Pharisee both b' 
 descent and education, for it was infected by the leaven o!f | 
 that gect. It was political — it was time-serving. It w'' 
 
 'i"t i} 
 
 iri do 
 
 M tiiatl 
 
 K' will 
 
 iiifth 
 
 F': ;; 
 
 i 'if'i'l 
 
:m 
 
 cuon of ft" 
 
 fi-ouv U'ln^i:. 
 u profouiul. 
 nd t\\e T^ii^v ' 
 uuisl iifcd- 
 4ii ;in acliiio- 
 s his motive 
 he fe.-ist, w^- 
 IS, foreign i- 
 lUKis it III hi^ 
 he wont tliro 
 .nduct indie ni.^ 
 
 of the law 1- 
 templc, along 
 not J amcs ex- 
 nifest the same 
 oth show them- 
 degree 'J '1 ^"' 
 cension; and i*. 
 iiiouof ordinnn- 
 
 ;d, what wonde: 
 ler stage in tliei; 
 igaiust the cW 
 salem, sought i^ 
 arty of the Pl>a 
 ioe,' and the son 
 a course wlnc;' 
 d to regard asoi 
 lat he spoke ih'l 
 Pharisee both b' 
 I by the leaven 0' 
 
 serving. ^^ ^'" 
 
 iioi the dt'mean(>ur of a man who placed entire confidence 
 III (iud. It was in the spirit of the order that Cromwell 
 IS reported to have trjven his soldiers, •' Fear (iod, and 
 keep your powd(>r dry." ^^'ain, when Paul appealed from 
 I'estus to Ca'sar, it appears to u^ that lie followed a course 
 (|uite in the line of that sort of conduct which we aro in 
 the habit of 'jeeiiiff lernporisinur and wordly men pursue. 
 It was uoi criminal, but it was like a Jewish lawyer. It 
 was not vicious ; but as little was it of that si>rt whicli d«- 
 aotes implicit ieaninjr on the divine arm. \V<,' arc nicli- 
 ti«d to attribute the succession of disasters that che<|uer- 
 1 il the latter days of Paul, to ti manoMivring disposition 
 v\l)ich he showed in these instances. JFe was enabled t<^ 
 glorify God in tlie dilliculties by which he was environed r 
 LiUt we believe that he broucrht these upon himself by per- 
 Mstinij in o-oing up to Jerusalem, and by paltering whilst 
 ihere. It these alleontions can be brcHiijht with any pro- 
 prioty ai^ainst Paul, who waa in some respects the chief 
 ol the A|)ostles, it is not a reasonable })resuniption tiiat 
 the others were absolutely vithout spot. W they can be 
 laid to his charge until near the end of his course, it i» 
 Jiol to be supposed that the earlier portions of his history 
 Avere free from sins and errors. The Church would do^ 
 well to take more enlarged views of this question. It" 
 i\w spirit of Scripture be against an opinion, and only thei 
 practice of certain holy men favour it, it deserves to be 
 fn([uired which of the two is to give the verdict. Com- 
 
 (un sense says it is likely that the Apostles, being mrn> 
 ere liable to error, and that for the following reasons — 
 fiat all other men in and out of Scripture, were of this 
 laracter ; that the statements of the Bible are to the ef- 
 ct that the taint of sin has polluted the whole liuman 
 cc without any exceptions ; that reason appears to say 
 t if these men were not exposed to the assault* of evil, 
 
 !■; 
 
 J 
 
302 
 
 ¥\ 
 
 there could be nothing praiHcvvorthy in them when thfj 
 did well ; and tluit wc repeatedly hear from their owfj lips, 
 that they h)oked upon themselves as subject to like j)a»- 
 •ions with others. 
 
 Observation comes in t ^e aid of re.ison, and it afilrini 
 that in a certain number cf instances, in some of whirh 
 ♦he whole church accjuiesces, they did things that shewed 
 ignorance, or formalism, or cunning, or some other en! 
 inclination. What then is the value of the circumstance 
 t.hat in some cases they practised baptism by water 1 Jtii 
 wonderfully less than is commonly supposed. They wer« 
 Jews, and generally speaking, men of mature years ; thev 
 were habituated to ceremonies, and to little less from their 
 •Jiildhood upwards ; does n«)t the reason of the matter sat 
 that tliey would be likely to advance in knowledge by thcisc 
 gradual steps which in every other instance is tlie m(«l« 
 that we sec the convert pursue ; and does it not decliir» 
 that wlien they did go wrong there would be no case in 
 which they would be more likely to err, than by evinciii,' 
 that inclination to ceremonies which durinu the first halt 
 of their life they had been trained to regard as religion' 
 They had lived in forms along side of the Son of Gofl.- 
 lu his society, at his bidding, or with his sanction, llif 
 had observed the ordinances of tlie law. When so inuci 
 had been done to accustom their minds to one modeo; 
 thinking, would it be astonishing if they persisted iiii: 
 after tiie necessity had ceased? When the holy spirit wa 
 manifested, the dtctrine which liis advent preached va.': 
 that the time had now fully come when it became men' 
 abstain from worshipping God by the form and letter.' 
 Was it to be expected that persons who had been so sed^ 
 lously instructed in the contrary plan should learn tlw 
 Wesson all at once ? Is it not more in accordance w^^ 
 what we usually perceive, to suppose that they would coi* 
 
 at i 
 
303 
 
 i^ when iVii-y 
 to like v'^- 
 
 ^,ul it arfirini 
 mc of w\ii<'^ 
 s tlrat shewca 
 me other cnl 
 , circainstaucij 
 r water"! Itu 
 \ 'riiey wt'r« 
 ,re vears ; thei 
 \cJs from theit 
 fthc matter sai 
 .wledge by tbo« 
 ,ce is the mod* 
 i it not (leclau 
 [a be no case m 
 tlian by evinc.n; 
 ing the first U 
 (tard as religion 
 Son of God.- 
 
 le 
 
 lis sanction, 
 
 When so in"'-'' 
 
 Is to one ni 
 
 ode o; 
 
 ,cy persisted u» 
 the holy spirit ^^'^ 
 ent preached ^^ 
 it became men 1^ 
 
 ttorm and letter- 
 had been so seJ^ 
 should learn t^» 
 
 L accordance ^^ 
 
 hat they vvo 
 
 uUlcoff* 
 
 at it bjr degrees, and througli many errors? Whtn wft 
 find that a virion was necessary in order to teacli INirr jw> 
 rudimentary a fact as that the gospel was to be preachtti 
 ut the Gentiles, is it to be imagined tliat ho and the otlior 
 ft[)0stles woukl come intiiiiively, and without a mistake, 
 m ilie other points of tiie new systcn» ? Wlien we reniark 
 wiiat tremendous power a rite early inculcated exerts upon 
 the minds even of the wise and good, is it any shir uptm 
 the character of the apostles to aflirni, that they were not 
 more than men in this respect, and tliat they occasionallf 
 vioided to the influence of foelinrrs wliich lonji custom and 
 (HIut circumstances had embedded deeply in their nature? 
 When we advance up to the several cases in wliich the 
 ipostles practised the ceremony, we fuid that tlie argu- 
 ment in its favour is not so strong as when we consider 
 l)icm en massr. There are iiiiie instances in which bap- 
 iisiu of one sort or other is j)ractised ; but they have not 
 the weight that would belong to them, (/' t/iri/ were all vf 
 one kind. We believe that they avc/tetcrugcneous. In th« 
 ? first case it is not clear that water was used. '* Then Pe- 
 ter said unto them. Repent and be baptised every one of 
 .;vuu in the name of Jesus Christ for the remission of sins, 
 and ye shall receive the gift of tlie Holy Ghost. For tb« 
 Ipromise is unto you and to your children, and to all that 
 re afar olF, even as many as the Lord our God shall call." 
 [I'he language appears capable of the construction, that it 
 as the baptism of the spirit which was conferred on this 
 casion. The second case is that where Philip baptizes 
 le people of Samaria. The narrative in this instance would 
 int to the conclusion, that water was employed ; but it 
 as not an apostle who officiated. The same thing may 
 i said of the third instance, in which Philip baptizes the 
 unuch. It was not an apostle who acted ; it was at the 
 quest of the Ethiopian that it was done ; it was perform- 
 
 ■'m 
 
.•|(M 
 
 :| 
 
 
 11 
 
 : :""i| 
 
 flfll^ i 
 
 it ■] i* 
 
 I^Bttf 
 
 ■la' ' 
 
 .!. : ,t. ■. 
 
 iiHB^ 
 
 la 
 
 •f ''% 
 
 .^^Blf 
 
 j^ 
 
 }Ml;IV, 
 
 
 S 
 
 ,, '■.^l!}%, 
 
 
 ^ 
 
 '!3't ■ 
 
 ■Bail! 
 
 ' ''j'3^'i *'' 
 
 IBil ^ 
 
 'ijiSlitnIr" 
 
 I^UIl 
 
 m 
 
 :i; 'mm 
 
 C'fl in such a manner as to imply that it wqm no cssontm 
 mailer ; '* if thr)U l>f'IiovPst with all lliiiio linart thou may- 
 ^•(^" The fourth case way that where Ananias baptizri 
 I'aul. We consider that water was not n-^ed rn this in- 
 ftaiirc. The narrative says, " And Ananias went his 
 way, and entered into tlie house; and puttin|Lj his haiwls 
 t»n him said, Hrotlier Saul, tiie Lorrl, even Jesus, that ap- 
 peared unto tliee in the way as thou earnest, liath sent ine, 
 that tliou ini^xhtest receive thy siifht, and l>c filh'd witli ihi' 
 Holy ( I host. And immediately there fell from his v.yi 
 as it had been scales ; and he received si^rht fortliwith, 
 and arose, and was bapti/cd." In the first part of this di- 
 seription, Ananias announces that he is come to perform 
 two acts upon Paul : to cure his blindness, and to ^riv(! 
 iiim the Holy Ghost. In the second part we see the two 
 conditions fulfilled; the scales fall from his eyes, ho 
 urises, and in rcrdvinif the spirit, is baptized. Tlidesjs 
 the passage is understood in this manner, the relation ii 
 incon»])lcte, and we see only one, and that the least of the 
 I Wo j>romisej5 ratified. 
 
 The fifth case is wberc Peter baptizes the household o\ 
 Cornelius. There is no doubt but that water is employoil 
 at tliis time. The circumstances lead us to consider, thai 
 It was one of those plain cases of propififrfion of which 
 several occur in the course of this book. The Jewa wcro 
 iooking on; they were staggered to perceive that their pj- 
 elusive privileges were gone : " And they of the circum- 
 cision which believed were astonished, as many as came 
 with Peter, because that on the Gentiles also was pourpd 
 t^ut the gift of the Holy Ghost." When Veter perceivin? 
 iheir feelings, said, '' Can any man forbid water, tliat! 
 these should not be baptized which have received tlis' 
 Holy Gliost as trrll (is ice ;" when he thus addressed tlic:n F 
 tkies he not seek to remove scruples, and in doing po >vi< 
 
 't nc 
 
 fliat 
 
 pear 
 
 'umi 
 
 ^fnnc 
 
 iVuil 
 
 ^evcn 
 
 (iie ni 
 
 'lie sii 
 
.'10/ 
 
 essentia 
 liou tnny- 
 
 11 tliis in- 
 wcnt bi* 
 
 IS, ibnl ap- 
 tb sent nic, 
 0(1 wUb iho 
 
 t ft»rUi\v'iii^ 
 riof vh'istU- 
 
 uiui to ^iv>' 
 
 SCO the ivvi) 
 
 his evf'f*, ^'" 
 
 ho relation i* 
 le least of liic 
 
 ; liouschol^l *'l 
 pr is eini>l*>yi'*i 
 
 consnU'r, that 
 
 nfioii of ^vllicll 
 
 rUe Jews wcTO 
 
 c that tbeiT cv 
 
 of tlic c'lrcuin- 
 
 many as came 
 ulso was poUTci 
 'cter pcTceivinS 
 •bid water, tha» 
 ve received the; 
 
 addressed tlicir 
 
 m doing po >vi. 
 
 It not very natural liiai lie should have rccoiirso i*i a riu 
 iliat was sure to l)e acceptable to his count ryuuti ' It .ip- 
 pcars a very similar case to ilial in which wc fnid Pnui cir- 
 rumcisin^ Tiuiotliy because of tlic Jews. The sixth in- 
 stance makes no mention of water ; it is that in whici* 
 I'aul at Philippi bapti/cs Lydia and iier liouselioid. Thr 
 ^Tvcntli cnso t)ccur:s at the same place, Paul and Silas air 
 tiie ministers, the keeper of the prison and bis family arr 
 the Fulijects. 'J'iic eiirltth instance is at Corinth — " An<l 
 (Vispus, the chief rule of the synairogne, believed on the 
 iK)rd with all his house ; and many of tlie Corinthians 
 hearing, believed and were baptized." It is more than 
 neutralized by the statement which Paul makes in iiis firs; 
 epistle to the church in liiat city, where he thanks God 
 that lie baptized none of ihem but Crispus and (Jams, anri 
 the houseiiold of Stej)lianus, and where lie says that C'hriM 
 sont him not to baptize, but to preach the gospel. Ther*- 
 IS hut one l)aptism, and it sa\es; yet if wc admit baptism 
 by water to be an entity at ail, it is the one baptism 
 uliich saves ; and accordinfr to this, Paul thanks God that 
 lie saved none of them but the few wliom he specifies. — 
 'Die ninth and last case takes place at Ephesus, wher.. 
 Paul finds certain disciples. It is thus related: *' Thrri 
 Slid Paul, John verily baptized witli the baptism of r< - 
 pentance, saying unto the people, tliat they should believr. 
 I on him which should come after him, that is, on Ciirist 
 I -lesus. When they heard this, they were baptized in the 
 name of the Lord Jesus."' Were they baptized in the hea-' 
 ing of this statement — or are there two acts ;n this inr> 
 ticnt ? Were they first convinced of the divinity of Je- 
 sus, and then were they dedicated by water ? We do not 
 [pronounce an opinion. The gospels give no countenance 
 [to the idea that baptism by water was to be a permanent, 
 institution ; the epistles sanction it even less. But Jr.. 
 
.■.~,mr<0mmii^- 
 
 306 
 
 a r. mands a book, tbal re- 
 
 cou U' ^1"= '^"'"^^ "^ ' "1 examples in «luch allus.ou 
 ^ , T\.is book relates ..me exa...pi ^.^^^.j^. 
 
 \vleo- 1"'" . Tiirae cases are iioiu. 
 
 ;, „>ade to bapt,sm. I >'"'' ^.^es the act .s perform- 
 
 „,, are notho...oge,.eou . Sone _^ ^^^^ ^^^_^ , 
 
 „ J ,„>,.., somet.mes f^'J J^,^y a.. evaugeU.t onl). 
 
 ,omet,.nes by an '^'-^'^^ that water «as used, . 
 
 ,„ ,,,„e of the cases .t ^^^^ ■, appears ah..osl cer- 
 ,„ers .t is doubtful, and u oth ^^^^^ ^^^ 
 
 ,a.n that it was not. b >^^J^ > .„ „„,,, eases shewc 
 U.e act was perfor.ned l^ men ^^^^ ^^^,^_^g^^ p,„ 
 
 .Uemselves l.ablc toe" ;- ^^^^ ,, ,,„,pe. w.th r.tes ,. 
 ,o tl.in-'S ccre.r.on.aU »"" "'l . j^^i, countrymen.- 
 
 :t t; propitiate tUe >-J t: J „n ^ >"§'- ^-""f; 
 „,U these same men eom '« ^^^ „,po.ver tosho 
 
 .„ a capacity .n wh'eh the. 1 ^^^^.^ j^^^^,„,y , 
 
 .Ucnselves, in " -^l"*".^";' '" ^ „,iglu.er influence ; tte, 
 fallowed up for '^^ "-"^^^.i^rnLpiration, as penme. 
 e.h.b.t thcnselves »»;—;«, in this statelier atu.u* 
 c-f the Holy Ghost And ^. ^ ^^ ^^^, „,en 1- 
 
 .ind.cate and ccfirm all thaU^ X ._^ ^ ^.^^^ , 
 
 TLeydonot. They bla.ne '- o ^.^ ^^^^ ^„ ,,„, 
 .articulars; t^^V, """"\V ^Apostle where he was« 
 then are we to '-- ; Vpje where he preachc * 
 posed to error ; or o ^"J'P j„„„ f,om heaven 1 
 lospel with the Holy Gh°^^^^^, ;„ ^is questic, «!«' 
 ^"- ^e co.-<^-.r Ap^llTe alting. or the Apostle . 
 
 -:;te-^-;-Uer:;yco. 
 
 %istks. If it is anyth.ng -^^ » ' j,,, ,,* 
 
 :.,;..aes compose ne^ y a aK o.^ ^^,.,„„,, ,,t c.> 
 ment ; witbm eo large i 
 
 ?aivatic 
 on. 11 
 made r 
 and ca 
 ?uch be 
 tcrence 
 the Ne' 
 of the J 
 admissi 
 the phi 
 in ft out 
 line det 
 ;feneral 
 Uiev sta 
 Uiem oi 
 zine of 
 gest of ( 
 *accordii 
 ^lore ro 
 |consequ 
 f'loreovc 
 Jxalted ( 
 foscd to 
 licamcn 
 the V 
 liat iiivi 
 fpcs ih 
 ^aveu ( 
 |is rule 
 »e, and 
 the p 
 >n or I 
 gene 
 such ; 
 
 I 
 
a07 
 
 ,k, t\val re- 
 ibeir Aco- 
 ich aWusiou 
 one family , 
 ,t is perform 
 
 en receiv 
 
 ea. 
 
 angeli?^ o"^y 
 was used, ii» 
 rs almost cer- 
 ere the ageiit? 
 r cases sbewcd 
 feelings, prono 
 ,er with rites ir. 
 countrymen.- 
 \a\\cr footing- 
 , J'power to sho^v 
 .ir humanity nv« 
 
 influence ; tl^^^) 
 ,tion, as penmer. 
 
 statelier attitude 
 
 as mere menV 
 
 cts in a variety c 
 
 To wbif'' 
 case, lo >^ 
 
 where be was^^ 
 be preachc(itl« 
 from heaven* 
 
 e 
 
 1 
 
 Nvlvor 
 
 lis question, 
 
 or the Apostle t^ 
 
 nother very conc.| 
 .derived froi^^^^ 
 saves. Buttl^^ 
 I whole Ne.- T^.^ 
 rdinancc tb^t earn 
 
 ?aivation with it, would surely be mentioned and insisted 
 on. If it is not, if on the contrary the statements that are 
 made respecting it deal with the rite as a thing exploded, 
 and comment on the matter only as it i.s a doctrine ; it 
 ?ucli be the tenor of this large section of holy writ, the in- 
 t"«.Tence to which it points is very cogent. Almost half of 
 the New Testament is occupied with letters, that certain 
 of the Apostles address to the churches. These by the 
 admission of critics, treat of ali the topics connected with 
 the plan of redemption. They are not satisfied with mark- 
 \n'^ out the stronger features of the system, they enter into 
 line details. They do not merely mention doctrines in a 
 ;feneral manner, they analyse their parts and properties. 
 they state their application to different cases, they foilov 
 ihem out into their remoter effects. Bat this vast maga- 
 zine of theory and practice, this seemingly complete di- 
 gest of doctrine and precept, does not enjoin a rite which 
 according to hypothesis is essential to salvation. This 
 itiore room that contains so many subjects of sccondaru 
 jconsequence, excludes this article oi ]jrimary moment ! — 
 l^loreover, these Epistles display their writers in their most 
 xahcd capacity.. Whilst penning them they are not ex- 
 oacd to human frailty. They are placed in such a pre- 
 icamcnt^ as to obhge us to regard all that they put down, 
 the very mind of the s{>irit. They occupy a positioji 
 at invites us to think of them not so njuch as men as 
 '^pcs through which the will of God is conveyed from 
 aveii down to earth. Probably the only exceptions to 
 is rule are those few instances, in which Paul draws a 
 e, and rnakc^ the statement, that he is not sure whether 
 the particular case before him he speaks his own opi- 
 n or that of the spirit. These exceptions corroborate 
 general principle, and warrant the dogma that where 
 such reservation is made, the sacred writers considered 
 
 >■'*;!■' ''.« 
 
 til ^l 
 
 El 
 
 
r> :. ,1 fwwi: AWWiW^WW' ' 
 
 50B 
 
 ...solve, .o .c un.ev U. .o^ <;^i:-:;;:r f J: 
 So ,1.M, l.ere arc .n.ny « "' - „,„uc up nearly i- 
 veral Apostles, taken ^ogo l>c t^'-J ^,,^„, ,f ever. 
 
 ^;7r or tl,e New Te---;; i,:,,,, ,.rt .f tl. 1^,. 
 ..,,icc... tlra. 13 to be lo"'^ ' "Jencvclopo.l.ac statonu,: 
 Jy appear to be <^7' "^^f^, j ,,.;,lccd. tbey «cre „• 
 „f „U ,hat is to be ^;> <= ;^;'\,^ „.,„e ,ni.lanee of v. 
 ,,aed by n.cu nmler ^^<^^"^\ „,Hule to baptUm nv,„. 
 Holy Gbost, -'1.^'-- ;f,; J„e case refer to U a- 
 
 times as a K'"-'-'''' f"Xt i^ 'l-^'<' ^° ^"'"'' 
 „r««o„-, /« '- '»«^'"'- ;;' ,,i,, ,„at in ano.ber part > 
 proof t Notbing mo>e tban t , .^^ ,^^,^^,,„, ,„ 
 
 ,e voUune «bicb r^Vr^^^^^J ^,,,„ a>at tboy c. 
 „ lowrr «».;*"*■ "l'"^" ' H cular y shows them rcpc. 
 „>llte.l, andwb.eb -"^«l^^"\i„ Awards tbings r,«;. 
 "dly evincing an .mprope. lean ", ^^^^^^^^_ ^^, ,, 
 Jy fell intotb.s ceremony ." se.e ^^^^^_^^_^^ ,,^^^ 
 
 ivo tbings of e.«al tve^^ ^ f,^^,^ ^f Kings wUh,: 
 
 ,eady tangbl «s to c mpajc ^^_^ ^.^.^^^„,, ,,, 
 
 Vsalms or tbe P^o^erbs an,U ^^^ ^, 
 
 . David and Solomon aid le, and ^^ ^,,^„„,. 
 
 . Seotbermen. ^^^ '^^^ TestLent ; «by sbo.*-; 
 
 the same process m the N« , ,,H„ the Ep* 
 
 find it so i'-P'f ;"^^^'',,Ves on the same principle; 
 ,„d tbe ACS o the Apost es o, ^^ ^^^^ 
 
 .hoftld we '■-■-^'^.^fj'X^het of the old dispense 
 
 , We proceed to .pec y ^^^^^ ^^p^^^, or 
 
 ject is mentioned, either oy , , 
 
 other eqniv»l''"';"':;'„„„,, ^e not, that so many of "^. 
 Rom. VI. 3, 4,-" Know en ^^ 
 
 ,ere baptized into J-- f ^^J „■,,. ,.im by b. 
 
 •'-^^'l r'''ttU -baptis--^-''-"""'', 
 unto death, i" v"' I 
 
 niih Clir 
 But otljei 
 fore we c 
 i3 here i 
 'orm occ 
 (iod thai 
 I'aul dec. 
 (he gospc 
 i Cor. VJ 
 ire washc 
 ilie name 
 Here was 
 Mtii'd, wh 
 Hid not fi 
 •ver, bre 
 'luw that 
 fiLSi-ed tl 
 ^e,s in the 
 .■>c eutert 
 'd as fuv 
 terpreted 
 iisin by V 
 tie hietoi 
 )e typical 
 ill baptiz 
 ioubt as 
 produc 
 fifer. I 
 
 |»"e bapti; 
 
 .r^i 
 
:i09 
 
 sUion of ^^ 
 p no;\rly tiv 
 •0:11 of ever;. 
 oft\ic iVibl. 
 \nc stuienu 1. 
 
 ,i\aaucc of t':K 
 \)apfi5m in''"' 
 .fer 10 it ^^ 
 oppose to i\vr 
 another pun 
 \n anolber an 
 5 Uiat ihey c^'" 
 ^vs them rcpoT 
 Js tlungs ritiu. 
 
 tances. A^^ ''^ 
 Testament Ins; 
 
 ,f Kings \v\i\\ ^: 
 difference \vh^ 
 cy act their pa^' 
 vble to go tiiTOu: 
 ^. ,vhy should' 
 v,ith the Epi^>' 
 
 Apostle shouWf^ 
 ,e old dispensatio: 
 In which the j 
 » baptism, t>r *^' 
 
 ,at 90 many of »■ 
 e baptized inl«( 
 ,U1. him by bap" 
 ake-3 the c.on«" 
 
 •.M(h Christ, ^^o that liis deatli becuiiieb avaihibie to him. 
 Hut otljer scriptures preditute tliis of regeneration, there- 
 tore we conclude that it is the baptism of tlie spirit whicli 
 is here intended. 1 Cor, 1. I'J — VJ. In this passage the 
 'orm occurs several times, but in uhat f^tvle ? Paul tlianks 
 (iod that he baptized none of them but Crispus and Gains; 
 i'aul dechires that he was not sent to baptize, but to preach 
 the gospel. Can this be construed as enjoinjug the rite ? 
 ( Cor. VI. 11, — " And sucli were some of you ; but ye 
 ire washed, but ye arc sajictified, but ye are justified in 
 ilie nameof the Lord Jesus, and by tlie spirit of our God." 
 Here washed is used convertibly with sanctified and jus- 
 ifn.'d, whereby we are given to understand that u doctrine 
 iiid not a ceremony is meant. 1 Cor. X. 1, '), — " More- 
 'ver, brethren, I wouhl not that ye sltould be ignorant, 
 liuw that ail our fathers were under the cloud, and all 
 (asi-ed through the sea; and were ail baptiz'jd unto Mo- 
 ^es in tlie cloud and in tlie sea." AVliatever opinion may 
 \-K entertained of tiiis passage, it can Iiardly be represewit- 
 'xl as iavouring a rite. It is rather capable of being in- 
 eri)reted in the opposite sense. It seems to place bap- 
 ism by water on tlie same plane with tiie otiier events in 
 ,lli(i hiftory ot tlie liouse of Israel, and \vihch*we know tu 
 |)e typical. I Cor. XII. V^. — " For by one spirit are ue 
 11 baptized into iiiit body." This statement removes ali 
 Joubt as to what is the baptism by which union with God 
 produced ; it asserts what other passages permit us t<» 
 ifor. 1 Cor. XV. 29,- ~" Else what shall they do which 
 (•e baptized for the dead, if the dead rise not at all? — 
 by are they then baptized for the dead ?" It is usual tt« 
 nsider this as a tlitlicult text ; many curious speculations 
 ve been formed as to its possible meaning, and custonj- 
 at nerer existed have been by dint of strong fancy, 
 "t'd into being in order to expjaia it. Our inclinati<'n 
 
 • 
 
itrntAmu^^^mi^git^ 
 
 -^< g5 y > i w w» *'<w w^' ^ 
 
 HI* 
 
 
 J i 
 
 310 
 
 „ ;,lPi of U3ual occurrence, 
 
 „ ,0 believe that U -^^P'^"" '" ^j „ the ;,»ss»ge alrea<ly 
 ';J one parallel .o that ^ '» J^^^,, ;, ,, .ould be 
 cited from the Roman, and so ^^ this,-rh<' 
 
 Lposed to invest U w.O, me - ^^^^^ ^^^^^ ^^,, 
 ,„J,osopby of Chr.st.anty .s ^ ^^ ^^^.,^ ^^ ,, ,e mco. 
 the believer to h.s Lo d but ^,^ ^^^ ,f i,e y. 
 
 porated with him, ^^ ^«, '^ t." nay be derived from th. 
 dead 1 Whatever conclusu,.^' may ^^^ ^^ ^ , 
 
 portion, it must be "ewed^ a f^ ^^^^^^ ^^ ^^^ 
 
 symbol. Gal. UI- 2-,- ° Christ." Can an- 
 
 Jeen baptized '.nto Chr.s , ba^e P ._^ ^^^^ ^^^^ ^ 
 
 tbing be conceived -"» ^f.^,; .he. the gospel js ; 
 that the one bapt.sm that d.st „ ^^ ^^^^^^ ^ j.p„. \ ^ 
 
 ,p,ritual act that produce, ^^ -'=.,,„,,■ What .s t a. 
 .J",_.. One Lord, o^^/^ ^ Jev.l, that enjoys equal d,, 
 fact that stands °" »^ ^^^^ne nature ; with ibe e.e,,- 
 nity with the unity ot the div. .^ ^ j^^„,„e ._ 
 
 goneness of b^ief t U .^ a r , e ^^^^^^^ _ ,, 
 
 U cannot be both. Epb V - , ^^^^ ^.^„ , ., 
 
 your wives, f^^T^ he mi.ht sanctify and cleam 
 iave himself for .t • J'f '\^ '" " „„,.!." To cleanse* 
 tvith the washing of -ter^ by h^ w ^^^^ 
 
 Church by the word, '^ ^?-;J;^f„, ,,,„omy. that the ^^ 
 the washing of water of ^^^^'^^' eol. H. 12.-" "" 
 ermsare employed .nterch^.geaby ^^^ .^^^ 
 
 ,ied with him in bapt.sm «^«;^^^ .„„ I, ood. who ^ 
 ,„m through the faUh of the op ^^^_ .^^ ^^^^^^ ^^,^„t, 
 
 raised him from ^\\ff^ ken of. It « W *"''■ 
 
 U,e rcs«r«cf.o« that .s h«e p ^^^ ^.,, , 
 
 sumption of a new ^^Z^^,, ^^^ -^'^^' '"'''' K 
 Christ •, the death «'^'^h pt^"^^ , atedly made. 1 
 „,.„g to sin of whrch men - ts , _^^ ^^^ ^^^^ 
 
 death of Chnst ^^^^^IT^ say thorough conversion. 
 through baptism, that is to s j 
 
 
311 
 
 ccurrencc* 
 c vould be 
 
 faith nnue^ 
 to be incoT- 
 
 dy, if ^e ^ 
 ed from t^^^' 
 
 as a form or 
 
 you as have 
 
 ^t." Can anv 
 
 y of afiirming, 
 
 gospel is U\' 
 
 What is tbai 
 joys equal iH 
 with the esseii- 
 t a doctrine ?- 
 Husbands, k-v 
 ^e Church ; a"' 
 fy and cleanse i 
 
 To cleanse * 
 passage so muC 
 omy. that the t« 
 
 yc are risen wn 
 of God, who b^; 
 f«/ must reseinb ; 
 It is byi^^c^- 
 rts are risen ^vJ 
 event must be* 
 
 uedlymade. ^^ 
 t for your salvatif 
 ,gh conversion. 
 
 "ire risen into newness of life ; such is the indiibitabl*^ 
 •ensc of the text, Heb. VI. 1, '2 — *' Therefore, leavin<r 
 the principles of the doctrine of Ciirist, let us go on \\n\o 
 perfection ; not laying again the foundation of repeniaTic*- 
 from dead works, and of faith towards God, of tlic doe- 
 trine of baptisms, and of laying on of hands, and of ro'Jt.ir- 
 reclion of the dead, and of eternal judgement." We^. 
 learn from this passage that the evangelical form oX tin*? 
 subject is a doctrine. We also learn from it that the dec- 
 trine corresponds not only with one form of the rite, but 
 with all the forms. Thus both the expressions here u?rd 
 favour our view. It is a doctrine ; and this term, harn)c.- 
 nising with the whole genius of the New Testament, re- 
 duces U3 to consider that the gospel acts in a honiogeu*?- 
 ous manner with this question, deals with the ceremony 
 here as it does with it elsewhere, leaves what is ritual uj 
 the old economy, and carries the thought over to the new. 
 A doctrine in its texture presents nothing that is o{)pct^(l 
 <o the general constitution of the New Testament. It is 
 of the same family with the other articles ; it is like every 
 thing else; it is entitled to admission into the house witi- 
 out entering into an explanation. It is different with .i 
 i rite; it is not of the same substance with the refit ; it js 
 I not in concord but in marked discord with the other 
 I notes, and nothing can secure for it a title to be received 
 but several unambiguous scriptures that declare it to be an 
 exception, and in spite of this, imperatively claim an adop- 
 tion for it into the canon. The one goes in on its own 
 authority, because it is in rule ; the other cannot go in but. 
 1^3/ command, because it is in contrariety to all the othtc 
 jpatts. • A thought a principle coincides with every thiii^r 
 L'lse and goes into the society of the other institutes witli- 
 ut th6 necessity of an explanation ; a mere ceremony on 
 tie contrary, requires that a special provision be made U>t 
 
 / 
 
 ^ 
 
^***ii*«l»wfaaMi*fci«a««tj^H*wtv ■ J ' c^'-. ■ 
 
 '3Vi 
 
 rUt 10 a pUcc along 
 
 side o( 
 
 nsms, its ,>;«.•«/<*.'/ '^ »" ,,^ expression, of" 
 
 •.u tUe Coiosians '"^^^^f " ,■,« sense of the ongo^ 
 ^abl>atl>?." «'»cl' '= '"'' ' . , „ur Ust, because he l>uv- 
 Ureek he adds a» argument to our m^.^^c cha- 
 
 r;t;enth day '" -->'-y ;„;^ ....oiLyouin.ues. 
 
 ct^r He =^ ■"•"^'' '^^ ''■ ' . n.ture ■, let no man entan- 
 
 • OS of a legal and —""'S^f which there ^verc 
 t vou in controversies a^ '° ""''"" ,^,5 or commuted b? 
 tnv and of uliich all are -V-^^*^ J,^ ;„ ^.e present 
 ' r ^ctrmes of a new ec— ;^^^:1 ,„ .he conclu- 
 
 --- ■■ ^'^^ T'fX s'S "the antitype of all the. 
 ,,„u that the work ol the sp ^^^^ ^^^j_ B^t 
 
 ,.,„al cirumstances in which w ^^^^^^^^ ^^^^^^.^ ,„ „. 
 
 o^e wit'' the e^cept.on of ""f •;,,.„,„ this, by puttm? 
 Salcl. This P--S«;j J„ ;^ i.der's H plain that > 
 
 ,U upon a level, in -- ^ ^f ^^..eded Pentecost, are -. 
 
 a,e " diverse washings " '" ' „ i„io one antUyF- ^^ 
 
 ;:,unn>ed.cotisolida.|^-^ J^^^^^^^ 
 
 ter was en.pl"y<^^' "" neither more nor less thantte 
 
 U e ceremony of baptism is "*« ^^.^^^ ^^^^ j,,,,, 
 
 • " of water; therefore It falU'^^^^^^^^^^ 
 ::,.„gs that are comnmted^ Thev.- 
 
 Uapt-sms which ''"'1 ^''^« f " ^hieh water was used, a 
 ^. us ritual circumstances n vine ^^^^^^^ , 
 
 ;.Ued baptisms • o" «'f' ^^he o^-" '^"'^ ^*'^'Vt- 
 exempted from the list AU ^ _^^^ ^^^ ^j,, ,^,, 
 
 '-> ''"•-;^''V Jit: t^t::.Ua-ge makes m^^^^^^^ 
 ■"■. '' fn IS ' By so dig. he puts the se-^^''^,. 
 
 he not 
 Paul in 
 [n this 
 iiave ve 
 washing 
 IJeb. 
 and dive 
 'hem ui 
 unction 
 baptism! 
 13 an v. 
 Ibred an 
 tions be 
 aller all 
 IS not w 
 When V 
 operator 
 I'ecta a l 
 and iiyd 
 lleb. X. 
 assuranc 
 i ';vil con 
 I 1 nis te? 
 a difljcu 
 lievo he 
 ^^age in 
 1 sprink 
 [The ver 
 '^also vviiJ 
 you ; ar 
 pesh, ai 
 frestami 
 the tetn 
 kards o 
 
 IS 
 
 h an<t 
 
313 
 
 (T Side o( 
 
 a 
 
 crin biip- 
 'hen Pii^^^ 
 . or of l\^^- 
 e oTigii^a^ 
 ,e be puv? 
 losaic cUii- 
 
 mau eutau- 
 i there were 
 3inmuted by 
 
 tbe present 
 
 the couclu- 
 e of all those. 
 
 ed. B^^ -'^' 
 ; allows to iH' 
 US, by putting 
 t plain that all 
 ntecost, are u. 
 
 antitype. >Va' 
 ierthelaw,bui 
 
 or less than lilt 
 vUh the diverge! 
 belongs to ihor 
 :trine. Theva- 
 f was used, an 
 ^hn's baptism^' 
 
 ftud their tboi- 
 ue on the foolin? 
 e makes meutioi 
 
 seventh day # 
 1 as the seventy 
 owedly were Je« 
 thus together ^^'■ 
 
 he not virtually lioinologate the day with the others ? — 
 Taui in this scripture, speaks of the doctMiic of baptisms. 
 In this lunguajre, he indirectly declares that wushiiiirs 
 have verged into a principle. But John's baptism is a 
 washing, therefore it sliares the fate of the lest. 
 
 IJcb. IX. 10, — " Whicll stood only in meats and drinks, 
 and diverse washings, and carnal ordinances, imposed on 
 ^liom until the time of reformation.'' What is the dis- 
 tinction between the diverse washings of this text, and the 
 baptisms of the preceding ? We do not believe that there 
 is any. The admission is made tliat these washings dif- 
 fered among themselves, that there were formal distinc- 
 tions between one and another, but it consolidates them 
 aller all into on<3 class. In our modern theology washini: 
 is not washing. When is a washing not a washing ? — 
 When what is called a duly authorised ecclesiastic is the 
 operator. By a chemistry peculiar to his olhce, he ef- 
 fects a transubstantiation. The combination of oxygen 
 and hydrogen in his hands, becomes the Holy Spirit ! — 
 lleb. X. 2'2, — '* Let us draw near with a true heart in full 
 assurance of faith, having our hearts sprinkled from an 
 t'.vil conscience, and our bodies washed with pure water," 
 This text, as much as any that we can think of, presents 
 i a dithculty in the way of our view at first sight. W^e be- 
 lieve however, that it is only apparent. A parallel pas- 
 sage in Ezekiel half removes the mystery. " Then will 
 I sprinkle clean water upon you, and ye shall be clean." 
 The verse that immediately follows, says, " A new heart 
 [also will I give you, and a new spirit will 1 put withui 
 jyou ; and I will take away the stony heart out oi" your 
 pesh, and 1 will give you an heart of llesli." The Old 
 frestament then throws light upon the subject, by usirii.^ 
 the tetm clean water, and by s|>eaking immediately after- 
 ^vards of the holy spirit. The genius of the passage make.s 
 1 
 
 m 
 
 ^■■;&- 
 
**»'*'WH*«*AWfc««*»S^«te^ 
 
 • plain 
 
 that it is °"* 
 
 «14 
 
 thouglit 
 hcail, aic 
 
 and that O.c two term. 
 'nothing more than d> ' 
 
 :,:::' ::t;-; "a„a new hea. a- -- - .,„f.,.3 u. 
 J cnt names for the --J\";\,,„,, water, or indeed u. 
 that to apply 'be "a^c "^ <:^" '° „,j ^e to predicate of .t 
 anv corual or mater.al "^^f^'lj^lid not be looked upou 
 Xt is not true. Tl^-'-- ^^h E-^.el deno— a 
 a5 absolutely correc . 1 ha ,, „,e water, .. 
 
 :,ean water, and what PauUe -o ^^^^ ,^ ,„ere wh.. 
 
 !,hat Jesus names '"""^V^ be holy spirit is that which 
 
 Joubts thatin the 1-^'- -^Vcleau U P»re when scru- 
 U referred to 1 But '^c te "- cle ^^ ^^^^ 
 
 ,„-,.ed, would be - 7XscV.ptire speaks of our 6o- 
 as the name Hvmg- »"' ""' „ '' , . and this to many 
 Jie being washed w.th P"- ; ^^ur of a rite. Th. 
 tould appear another argument m 
 ^oo admits of a '«^'^y.=°'T"i„g sacrifice f another «^ 
 lo present our " bod.es a >"'"S „„ fiuh.nes, 
 
 ^expression, "let us ^^^^^^^'tM^... in the fear o, 
 
 of the M -•! X ' to '• 1 te even the gar'nents .V^^ 
 God ;" another tells us o n- ^,^^j jg„,„d b.- 
 
 ?eT;ith the flesh ;" and tbereje sev ^^^^^ ^^_^^, 
 
 Lers that their hod- ar^ JJ^^ „nder d- 
 
 Combining the sense of them a ,^,„g,.es andtte 
 
 .ussion will be considered to reler __ ^^^^^^ ,„, 
 
 ollduc*. It will sP-k to us of hav ng ^^ ^^^^ ^.^ 
 ; pure heart," of " '-""« J^l^n^onise with the tho 
 «r„dme«tsV' in => ^"^ 'J/" J i„ Us twofold offic.; J 
 Baud texts that pourlray [«''§ ° . ^^,^ actions, ll* 
 aveuing the/.d^.-nj '^fr having our hearts . 
 regarded it will give forth *« '"^ ;.,,, and our out«« 
 tranaed from evil thoughts and des.r , ^^^^^^ ^^ 
 
 rSulated hy that SP-' wl- .-th J- . „ ,^„ally pe" 
 
 tinent terms, it ye 
 
 :a 
 
315 
 
 wo terna« 
 than tl'i^- 
 forms us, 
 indeed W 
 licatc of it 
 ,oked upou 
 enominates 
 
 e water, i« 
 
 5 there \vbt> 
 sthat wbiclv 
 
 5 when scru- 
 
 mere water, 
 ksofouT ho- 
 this to many 
 
 a rite. TK^s 
 Lite invites us 
 » another u&es 
 ,ni all ftUhinesfl 
 
 in the feat oi 
 
 garments fel>ot- 
 that remind b.- 
 , txoly Ohost- 
 ssage under dis- 
 
 thoughts ^^^^"^ 
 dean hands ami 
 
 seping his com- 
 se with the thou- 
 twofold office, 01 
 reactions, i'^ 
 ina OUT hearts er 
 and our outw^n 
 ure, the clean, tu 
 but in equally r 
 walk in the ^V'^^' 
 
 Hcb. XII, 24, — *' And to Jesus the Mediator of the now 
 Covenant, and to the blood of sprinkling, tliat speaketh 
 better things than that of Abel." Tliosc wlio contend for 
 the literal sense of the term sprinkling, when it occurs in 
 oonnection with water, involve themselves by the like rule 
 in the necessity of using blood in the same way. Thof»c 
 on tiic otlier hand who understand the sprinkling with 
 dean water as meaning tlie influence of the spirit, will 
 see their opinion corroborated by this text. I Pet. I. 
 '2, — '* Unto obedience and sprinkling of the blood of Jet»us 
 Christ." The remarks made on the preceding scripture 
 apply to this. I Pet. III. 21 , — " The like figure whereunt<> 
 even baptism doth also now save us, (not the putting away 
 of the filth of the flesh, but the answer of a good con- 
 science toward God,) by the resurrection of Jesus Christ." 
 A slight inaccuracy in the translation hinders this passage 
 from expressing to us its full import. We desire to draw 
 marked attention to the circumstance that the word which 
 we render Jigurt^ should be read antitype, the expree- 
 siou in the Greek being antitupon. This change makes 
 a very discernible difference. It forces us to think of 
 baptism in the capacity in which we are seeking to pdace 
 it, of an antitype or doctrine. It puts to opponents the 
 searching question, can water form an antitype, or any 
 part of one? It shuts us up to the necessity of looking 
 for an object that is as much the reverse of the carnal or 
 I material, as any other antitype is allowed to be. Tit. HI. 
 •>, G, — *' Not by works of righteousness which w€ have 
 done, but according to his mercy he saved us, by tlie wash- 
 ing of regeneration and renewing of the Holy Ghost, which 
 he shed on us abundantly through Jesus Christ our Sa- 
 viour." Rev. I. 5, — " Unto him that loved us, and wash- 
 ed us from our sine in his own blood.*' Rev. VII. 14, — 
 '* And he said to me, These are they which oame out of 
 
3lli 
 
 heel 
 
 .„„„ tUcir rob«s, a.u\ made 
 ,eat .r.l.ul.t.on, and ^^r^^' These three text. 
 
 :: ;tthe ter. towa.h, -" ^ ^ ,,.,a.n, to the 
 la there is no >"^';""""° e T s oUo.ea hy the word 
 
 .Uut°.umot be procured -^ ^ ^ ^^ ^ .„„^ ,hal th. 
 On the whole we "^ ^"°"^ '^i,e position which w 
 E„.tles do aecdedly ^^^^Z„. ,a.sas. whic 
 Jauttatn. and tl'f ^l'^*' f "^^ J,„, ,est ol Ser.pture. af- 
 eo.np^'V-l with the '="«"7;; J"/ ,„jHisnr by water. B.t 
 ,.ds »ny colour to the '^'^^^^[J -n.ey Jeal w.th all 
 a,ese writings are of a c^u^Uc lu ^^^^^ ^^^ ^^^, ,,. 
 
 Christian doctrines and dut.e^ J^^^ ^^^_^ ^„ ^„ eu- 
 ,.cle to its remoter ^ff-*- ' j\„ ^e sUent on a subject 
 sonable suppos.t>on be ^^^^^"'y con''e<^^«^ with sal- 
 ,,,ch, if it .« anything = ^ ^ ^, ,,„,, but .e- 
 V .t.on. They speak ol ^ ' f/''^^^ -^^ jay, and- .ts place 
 ver as a rite, having Us "^f'2o as that whereby he- 
 ld its official. ;i''-y Jf Sfctist, as a fact which ■- 
 l,evers are buried together ^ ^^ ,j^^^ ,,i,„u ..•> 
 
 ,„e as God is one .^'''»»;' ^^ i that whereby uu, 
 ,U,ctr.ae, as that which is an autity , ^^^^^^^ 
 
 ,„aies arc washed -Ji>- -ter,^^ ^^ 
 
 „, in connection with t e wo churcl..- 
 
 '^.ch ■' one spirit" P-'«-/; , 1\ blends and match- 
 
 rhere is not one «f f ^« f ^^, 'here is not one of tlioi 
 es with the spiritual view, and ther ^.^^^^ ^^^^^„ 
 
 tut appears to rise up ^-J^^^Z^^ about ,t, H doe. 
 The ceremony has no »;'^'=;^"f Jchrist, it does not bap- ^ 
 
31 
 
 iu\ made 
 rec texts 
 kripture 
 
 ,g to the 
 L\ie won) 
 t\ie same 
 under tbe 
 t\ie blood 
 
 1, that the 
 
 which we 
 age^ which 
 ripture, at- 
 vater. Cut 
 leal with all 
 3Ut each ar- 
 
 on any rea- 
 
 on a subject 
 ited with sal- 
 view, but 4ie- 
 and. its place. 
 
 whereby be- 
 . fact which »^ 
 hat which i^ '^ 
 It whereby out 
 ■which brinr 
 ikling, as th^t 
 rue Church.- 
 .nds and match- 
 
 ot one of tliein 
 ,e ritual system- _ 
 about it, It does \ 
 it does not h'^r f 
 t is not tiie pure 
 
 \vatcr any more than it Is the livinrr water, r, (Ioch not 
 save, it is not a doctrine, it is not an antityjir. Nor yrt 
 will it boar to be called a seal, a name whicli is often 
 fjiven to it, and which seems very foolish when examined 
 Such a rite as circumcision micrht he entitled a seal, Iw- 
 cause it left a mark on the bodi/ ; such a i ict as regene- 
 ration well deserves the name, because it makes an in<lt - 
 lible impression upon the soul. Biptism l>y w;iter doe- 
 neither one nor the other. A man might receive it a huii- 
 dred times a day, and yet not ho able to give cither mate- 
 rial or moral evidence that Goa had set his seal upon hiiu. 
 Mere words must have a strange eflfect upon those minds, 
 tiiat can calmly continue to regard as a Sacrament and r» 
 sealing ordinance, an act which is done for us by thoski«>' 
 above, and the waters beneath ; an act which each person 
 does for himself generally once at least each day he lives : 
 an act in which tjjc beasts and the plants partici})atc as 
 well as we. . • 
 
 This matter of water is sinijularlv small in itself. It l- 
 mdeed so petty that a man feels as if ho were compromi- 
 sing his respectability, in making it the subject of discus- 
 sion. The size of an object however may be estimated 
 by its nearness to or its remoteness from tlie optic nerve. 
 A piece of matter half an inch square, is not a largo body, 
 but it is large enough to shut out from the view the plan- 
 etary system. Water or no water, much water or little 
 water, the intrinsic importance of such questions is very 
 minute, but they may be so used as to become of para- 
 mount moment. They may be placed in such a relation 
 to the retina as to render it impossible for a man to see any 
 thing besides. Such has been, such is the case. Althougi, 
 this be a point which a man of tolerable sense can hardly 
 canvas without shaking his opinion of his own sanity, 
 there is not in the round of things a subject that excites 
 
 
 M'A': 
 
 ■iilui 
 
ai8 
 
 II 
 
 i^.] 
 
 n 
 
 i 
 
 I 
 
 4 moro er>gro»8mg interest. The questions sliall we hav^ 
 a ceremony here, and if so, what is to be its length and 
 hreadth^are just of that order that suits the average intel- 
 lect of those who twitter in the groves of theology. There 
 is not a topic connected with religion that gives rise to 
 more incessant skirmishing. The conilicts between tlvi* 
 French and Arabs allbrd but a faint conception of this in- 
 terminable petty warfare between tiie men of much and 
 tlic men of little water. A person of sob«r judgment must 
 feel that Gulliver's acquaintance in Lilliput who were ar- 
 rayed into the rival factions of hig-^ndiuns and littU-cn- 
 diansy relative to the dilenmia at which end an egg should 
 be broken, were occupied with a controversy of as much 
 real importance as this. Yet in the last two centuries 
 ])robably no year has passed, that has not ushered into no- 
 tice a new volume or two, on one or other side of tlie sub- 
 ject. The dispute appears to have been conducted on the 
 principle of those wars that were carried on in the very 
 formal periods of the military art — with vast pomp and cir- 
 cumstance, with many ingenious and intricate evoluiuns, 
 with tactics of unquestionable complexity, but without any 
 result. The gallant combatants seem in their admiration 
 of strategy for its own sake, to have become quite oblivi- 
 ous of the fact that they were doing nothing. Like the 
 two London gentlemen in " She stoops to conquer," they 
 appear not to be aware that instead of going forward, they 
 are only moving round and rodnd old Squire Iiardcastle'6 
 house. They feel such unqualified delight in their own 
 circular tactics, that if they could be made to understaud 
 fuch considerations as those which relate to spiritual bap- 
 tism, they would feel as the old pedantic Austrian General 
 did, when he had seen Napoleon's successes in Italy, that 
 the art of war was spoiled. Tliey would be indignant at 
 being told that it was possible for theology to move in anv 
 
 other 
 
 .•*ubjc( 
 
 rectly 
 
 one ol 
 
 than a 
 
 ate shi 
 
 v'.e noi 
 
 been d 
 
 discusj" 
 
 that of 
 
 ties apj 
 
 hypcrbi 
 
 tiiey be 
 
 cannot 
 
 cliurchc 
 
 Jt, for it 
 
 ^hop of 
 
 and ther 
 
 \ 
 
319 
 
 ,e have* 
 gi\i anil 
 ;e intcl- 
 ' There 
 
 rise to 
 eca live- 
 f this in- 
 luch and 
 icnt must 
 
 were ar- 
 , littU-cn- 
 
 ;rg bhouM 
 
 ' as much 
 ccnluriea 
 (1 into no- 
 Df the sab- 
 red on the 
 11 the very 
 np and »ir- 
 evoluujns- 
 vithout any 
 admiration 
 ^uite oblivi- 
 Like the 
 quer," they 
 rward, they 
 lardcastle'ti 
 a their own 
 understaud 
 jiritual bap- 
 rian General 
 n Italy, that 
 indignant at 
 
 move iu a^l' 
 
 )ilier tlian an elliptical courso Disgusting then as the 
 .subject really is, there iit no one that conies home more di- 
 rectly to the i)osom of each churchman , and if tliere bo 
 one of this series of Essays that will attract more notice 
 than any other, that will produce more than a proportion- 
 ate share of crititjues and replies, it will be the one which 
 we now handle. On the system in whicli the question has 
 been discussed hitherto, it looks likely as if it might hr 
 discussed for ever, without any discernible clTect except 
 that of amusing mockers. 'J'ho arguments of the two j)ar- 
 tics aj)pcar to possess the qualities of the asi/mjttotc and 
 hi/pcrbolc — concerning which geometers tell us, that if 
 they be produced for ever they will not coincide. We 
 cannot wonder at the decided inclination sh(»wn by tlie 
 churches to hold on to this rile, and to make the most of 
 it, for it is perhaps the most serviceable tool in the work- 
 shop of legal Christianity. It is susceptible of rArora/icm, 
 and therefore it is calculated to exert a considerable in- 
 fiiicnce upon that numerous class who receive all their re- 
 ligious impressions througli the senses. To take it away 
 is to compel the Church to liave one pageaunt less, and 
 it is by pageaunts chiefly that influence over the mass is 
 to be kept up. It has the advantage of making the Church 
 as broad as the population. An eclectic system has its 
 evils ; and carnal religionists do not care to confront thrin. 
 It is likely to give ofience, because it presumes to speak 
 of mentrd and moral qualifications, and docs not proceed 
 upon the notion that every one uho has a bodi/ is there- 
 fore a believer. However well adapted to make men bet- 
 ter, it is ill fitted to play the part of a recruiting sergeant, 
 and to augment the numbers of congregations and secti 
 The Christianity which loves this rite, is far from finical 
 Like John its author, it enlists whole regions and pro- 
 vinces. Its terms arc, are you willing to pass through 
 
 #' 
 
'^fe 'Wa t ai iii>^iMiimiikmm^ .-» 
 
 :t20 
 
 ^;ns 1 It seems to bnnL 
 
 ,,,, gospel down ^ol^'^l'-'?' ;„ o.e mean tmie . onlv 
 omen! ..«t to the '- -; I'Wren .n .ho- the fir. 
 an,n.al maUtcr, for .t take > ^^^^^^ , ^o wh ■• 
 elements of thinkm? r " ^ ,^^, •„ appeal .- 
 
 iar<re amount of mere brute J ^^^_^^^ ^„ ^e toW 
 
 U rs pleasms to "nrcgenerate Jn^ ^^ ^^ ,,^,,g,,^,„ 
 
 > t stands in need of -"^^^^^^^ ,, „Uovved to suf- 
 tihe feeUngs of the ^^^^ , ,o.vcr of Babel o. 
 pose, that he -" reach * jU J ^^^^ ,,,,,ons 
 
 bis own oreetlon. It .s «;"^"";^,,,,, to be given to bo- 
 trs>ng fathers and breech g-tb ,^^^.^^„,, „,e em- 
 
 .„,e. "that their P-S-^^^'^/^, '^ \, puttn^g a bounty up«- 
 ,led to enter the tr- Chtudt; P^ ^^^ ^^^^ ^^,,p „, 
 
 . n>ere propagation, that camo ^^^ p^,.^„,, 
 
 ,0 hnmatt nature as we nnd . .^^^ ^,^^^ „„, 
 
 Ll an utterest in ^^^^^^^ „un,ber of the,r o ■ 
 „elp the churches in the a^^ ^ ,„,ely «-> 
 
 prU. 'l''-'*rr V "seto the notion, w.tho, 
 ■ L merely brutal. It g ^s ^^^^^ ^^.^^^,„^ ,, „ „ 
 
 vowmg it, that cl-stram - » P^^^ ,^ .^ , ,„,t ot >V 
 proceeds on n^^^amcal pr.nc Ple .^^ ^.^^^^^ 
 • Lm.c propagated by con^^ac .^^.^^^^ ^._^p^„, 
 
 from seeing .t to be » ^^"^^^,,3.,„g Hs properties fr ■ 
 and U prevents them^ fW^ ^- ■ ^^,,„, ,ecommn>- 
 ,h,s point of v,evv. It has as ^^ ^^^^^.i, . 
 
 t on in a carnal sense ; that t app ^^ ^^^^^^,^ , 
 
 Z. feelings in those vv^ ^^ ^'^ ^^ „,ieh they . 
 ,• • Tt endows tbem wiu» <^ i , ^^,^^3^ 
 
 r 'S-gre" and which J-"^'- -1: fmd tl. 
 
 :::,^ B^ndulng a bUcU -b^^ J^J^^ 
 
 .elves the adm.n.strator. o an ^^^ ^^^.^^^^ ^„ ,| 
 
 ,0 be essential to eterna Ufe. ^ - ,,^„^,,ici, ni«^' 
 p,se that a salvation wh.ch can 
 
321 
 
 
 cems 10 l)--""- 
 inary men an« 
 ,„ time ii fnlv 
 whom the firs: 
 
 1 To NVll''' "■ 
 
 ,es It appc"! '■-- 
 
 aure to be told 
 
 It is acUghtU'^ 
 
 . al\owe<l to Slip- 
 owcrofBabe\ol 
 
 . predilections « 
 „ be given to U- 
 .critance are cnt.- 
 i„,r a bounty up«' 
 ,e'very acceptabu 
 
 ,pels all pa>-en« " 
 i„ds tbem over v 
 number of tbe>ro. 
 
 Gospel closely v.'H- 
 ,he notion, ^vltbo" 
 oreal system, tl.ai 
 ,,,» it is a sort oi .V; 
 .riously binders mc, 
 
 iriiual aispensaii"': 
 „ its properties ft« 
 
 farther Tecommcr...i 
 U»ls very strongly • 
 office of tcacher» -j 
 power «blcb ibcy T 
 
 suddenly findtl'« 
 nance .V...t .sconce. 
 
 entitled to ^' 
 
 ni 
 hey are 
 
 be vvarr 
 
 anted, moa 
 
 filtered through their fingers. In this quarter again it ad- 
 dresses itself to a vast amount of carnal and satanic pro- 
 pensities. To speak of doing without it is to throw a 
 brand into the midst of this magazine of horribly cotnbue- 
 iible and olUnsive materials. A rite wiiich is capable of 
 (i'.icoration, which is iutclligiblc to all, which appeals very 
 loudly to the sentiments of parents, to the love of potver 
 lu ecclesiastics, cannot be let jio without a stru<ffrj»j. — 
 When the possibility of dispensing with it is mooted, dif- 
 ficulties of all sorts are alledgcd ; by what means i^j so- 
 ciety to be inthienccd, how are congregations to be held 
 loijcther, how are ministers to command reverence? \Vc 
 freely adniil that a rite cannot be removed without in- 
 volving the necessity of rearing the building on a ticir 
 foundation. Ikit is this an evil ? AV'o acknowledire tiiat 
 if an outward form be the fact that i'lvests reli:jrion and its 
 teachers with solemnity, to abrogate it, makes it needful 
 tiiiit another title to respect should be established. But 
 IS this to be deplored ? Is superstition to be rated as a 
 positive good ; is it of bad consequence to expose luuiiari 
 f jliy ; is it to be regretted that men should have a pres- 
 sure laid upon them to be more moral and intelligent than 
 they have been ; is it subject of sorrow that they should 
 ie induced to take the unity of the spirit instead of the. 
 chains of custom, ceremony, and politics? We fully ad- 
 iiil, that to expunge baptism by water would force the 
 iuirches to stand upon a new footing ; but we see no 
 arm in that. We do not attempt to deny, that in aban- 
 oning John's baptism, they would be driven to think of 
 le baptism of the spirit; but we consider that that would 
 an imj)rovement. We allow that if Ministers could 
 eit no inlluence througii this rite, there would be an ad- 
 tional necessity laid upon them to be men of mind and 
 ractcr; bui we do not believe that this would be c.n 
 
 H 
 
 nf\. 
 
/ 
 
 / 
 
 3-22 
 
 
 
 CHAPTER X. 
 
 ■ 1 nf il.e possib\lity of cf- 
 ^-Uere doubts .re en'erf.m.ca ^^^^^^^^ ^.^^^^^ ,,,, 
 
 r.c>u.g =>" object, - i;Xr^: Hat U has scarcely bee,, 
 U is esse,Uia"y ""P"'^'"^"^ , ' ° . ™,i„t at which men d,»- 
 "d When scier,ce was at f'^J"^ „,, whether „ 
 ;;i what was ^'-'^^^VJ^e'ireviienceinthat faC 
 
 '^oved or was ^^='*'°"7' '''^^lons had been made >n As- 
 ,U,ne that few dist.nctc>br-to. ^^^_^^^^^^ 
 
 ,rono„-.y. When me,. «ere ^^^^^^ ^^^^._^^„,^ , „ 
 
 „,.din the Western ° ^^^J^.e been eK,lored or ,^- 
 
 „Ui„ that Amer.ca could mU ^^^ ^^^^^, f^, f,,,, 
 
 .„vered. When atr, «oter, ca n ^^^^ ^.^^^.^ i,,,, 
 
 ;Ue eletnents H ts ^:;^'^^^, was made n.. 
 
 thoroughly »»»'yf ,. ^'';;',team of boiling water cou 
 .,r of dispute, whether the s^^ ^^ ^^,r.„ident that no c» 
 Ue used as a motive 
 
 jncc 
 
 When sages ucre as. 
 
 ip(^i 
 
 ^U>le thing to navi 
 
 con 
 
 elude that the Balloon 
 
 igatc the atmosphere 
 
 w 
 
 c are 
 
 ent-'^.eJ>^' 
 
 ,^ust have been quite miUi 
 
 applied 
 cirGums 
 been rn; 
 at the o 
 i5t wher 
 u<, the 1 
 nllirm t/ 
 •)oiuU. < 
 jf hunu 
 
 'lit'ir ov\ 
 'irgiKid 
 5ija T 
 w or ft I vi 
 ^he bibli 
 that t'ne 
 th:il by 
 i jiis, as 
 '.hul it n 
 •i')n, or 
 If tb.' c 
 ■rue chu 
 '.his tru 
 
 J-»ecau6e 
 ^hive pr( 
 Iwhat ha 
 Ed, h\k 
 :iiurch, 
 [>us, woi 
 M mere 
 
ij^s 
 
 led, men 
 to skulk, 
 orks; but 
 an advau- 
 
 / will make 
 
 jil become fj- 
 thing t^'""*^^ 
 
 isibility of cf- 
 ide either thm 
 scarcely been 
 v'hich men di^- 
 iiul whether it 
 ice in that fact 
 en made in As- 
 ether there ex- 
 continent, it i^ 
 explored or (1»^- 
 J passed for fout ' 
 aid not have been 
 ^ was made mai- 
 ling water couli 
 dent that no car 
 ward by itn infl"' 
 U was an imp^f 
 vvc are cnf W »^ 
 en quite in Hi »' 
 
 fancy. Wlien they marntained that steam could not bo 
 applied to the voyage across the Atlantic, we have in that 
 circumstance a proof that the experiment could not have 
 j'.'eu made. Sucli discussions necessarily have place oniv 
 It the origin of an undertaking; they are not found to ex- 
 ist when much action has been taken. In the case before 
 as, the fact that it is considered absurd or blasphemous to 
 ntlirm that one man may convert anothcvy proves one of two 
 :)oiut-). either that the thing is essentially beyond ilie reach 
 jf hi>man agency, or tliat having been so hitlierto, theo- 
 'oiriauH as they have been wont to do, make relision of 
 •lit'ir own wickedness and ignorance. Time was when it 
 nrgu^d infidelity to say that the earth moved rouud the 
 5ua Time is when it io considered symptomatic of the 
 wor.'it viewji to assert, that the mode of progression wliich 
 ^ho bjbic defines as tho career of the spiritual kingdom is> 
 Uiat ;.\o saints should so reflect the character of God, as 
 ^h;it by their direct influence sinners should be coiiverted^ 
 This, as we have stated, indicates one of two facts, cither 
 '.hui ;t must be wicked arrotrance to make such an asser- 
 •ion, or that the history of true religion is yet to begin. — 
 If th,' causation, the agency, ought to dwelj within the 
 rue church, and if that body as yet has no perception of 
 this truth, but on the contrary regards such an idea ao 
 foolish and profane, then nothing has been done as yet, 
 b^jciu^e from the quarter from which influence should 
 |hive proceeded, no action has come. On this hypothesis, 
 iwhat has occurred hitherto, has so far as men are concern- 
 d, fallen out by chance, and the present state of the 
 nurch, which many are disposed to consider so prosper- 
 •us, would amount to little more than what is the product 
 f mere accident. On this notion, the golden age of re- 
 igioii would be understood to commence from the time 
 Jilt tho true motive power should be discovered ; from. 
 
 
 imiiii 
 
JSSCX!l-,..Sfc. ^. 
 
 rwi 
 
 |i ^M 
 
 I '1 
 
 the period when beliuvers become aware of their obliga- 
 tion and their privilege. On this view the ^x'/.'-/ would 
 present the results of dark superstition, of metallic form- 
 alism, of mere empirical and fortuitous events ; ihefuturr 
 would be looked to as the era when liberty and ag-ency and 
 usefulness, and tiic adaptation of names to ends, were to 
 become the average and ordinary phenomena. If scrip- 
 lure puts causation in the christian commonwealth, if it 
 be through the instrumentality of the saints that it declares 
 that the chain of events is to be unwound, then if the peo- 
 ple to whom the agency is connnitted refuse to undertak'.' 
 it, the necessary conse(pience would be a total want of in- 
 cident, a complete stagnation in the cimrcli. The sprin^^ 
 tha-. was intended to produce the motion does not work, 
 it follows then that the mechanism will remain inert. .A 
 man may be wrong in his premises when he afiirms that it 
 is the doctrine of holy writ that all God's springs are in 
 Zion, thai all communication between heaven and earth 
 i;s through the saints ; but if he be correct, then the results 
 to which we have pointed are of logical necessity. Then 
 if all agency is rightfully within the true church, if the 
 appointed channel by which God chooses and promises to 
 propagate his religion be the influence of the eiect ; aiid 
 if the community that ought to be exercising these func- 
 tions is in almost total ignorance of its prerogative, tlicn 
 there can belittle intercourse between heaven and earth. 
 The answer whicli silly professors are in the liabit of ma- 
 king to this statement, scarcely deserves to be noticed.— 
 It is to this eflcct : that it becomes us not to limit the Al- 
 nnghty to any particular method ; that it is competent to 
 him to employ the means which seem to him the best.— 
 Minds wdiich can raise this fiornient must beloncr to a low 
 class in the series of intelligence. Reason in them nuij! 
 be in a very rudimentary condition. They must be <\u\\s 
 
 incaj 
 
 God 
 
 dene 
 
 to dJ! 
 
 daine 
 
 (iJonrr 
 
 a 
 
 rules 
 
 has in 
 
 n give 
 
 have { 
 
 iJiem c 
 
 not ha 
 
 liis mo 
 
 is not t 
 
 i<\kcn i] 
 
 ^vill pre 
 
 of whoi 
 
 rdons ai 
 
 ^0 sheul 
 
 in exteiJ 
 
 fo prescj 
 
 ^vhich tf 
 
 nt, but 
 
 en)ploy( 
 
 opinion] 
 or may 
 
 purpose] 
 <'^"tablis| 
 give it 
 into thil 
 result 
 <'iod, tij 
 Relieve, 
 ff'vea it 
 
 
325 
 
 ::;!i'j,' 
 
 <t would 
 llic form- 
 he /m^"^'" 
 reiicy unci 
 ij were to 
 If scri\»- 
 inUli, if li 
 It dccliirct". 
 if the pco- 
 uiHicrtakt; 
 
 wunl of in- 
 rhc spring 
 3 not work, 
 1 inert. A 
 tirms that u 
 •incrs are ir. 
 n and earth 
 ii the results 
 isity. Tiien 
 lurch, if till- 
 
 I promises to 
 ,e ciect ; aii>l 
 rr these func- 
 on-ativc, tlit^ii 
 en and earth. 
 
 hahit of w\- 
 be noticed,— 
 ) limit the Al- 
 
 competent to 
 
 II the best.- 
 
 elong to a low 
 
 in them in^i^^' 
 
 must be <iuite 
 
 incapable even of a small degree of analysis. To take 
 God at his word, is surely not to limit him. To give cre- 
 dence to his own descriptions of himself, is certainly not 
 to dishonour him. To find in his record that he has or- 
 dained a si>ecific method and to expect to meet with him 
 alorjg the way that he has marked out, is not to prcj^cribe 
 rules to Jehovah, but to submit to tho.se wliich he himself 
 lias imposed. To believe God when he sayst;:at he adopts 
 a given mode, is certainly not to declare that ho could not 
 have followed another course. To tnkethinj^? as he give* 
 ihem out, is not a declaration on oar p?.;t that they could 
 not have been otherwise. To receive it revei^ntly from 
 his mouth that he pursues a defiuite court: e in tliis matter, 
 is not to tell him that he could not by any possibility have 
 taken a different method. The d'stinction which we draw 
 will probably be quite inipercojnibic to the weak persons 
 of whom we speak, but it will do good to those whose opn 
 nions are yet to be formed or conrolidated. If God can 
 be shewn to declare that his pocwle are the ri^ditful agents 
 in extending his kingdom, to receive the principle is not 
 to prescribe but to believe. We understand the position 
 which those assume who deny it to be the mind of the .spi- 
 rit, but we do not comprehend the process of reasoning 
 employed by those others who maintain that to hold this 
 opinion is necessarily to coerce the most liigu. God may 
 or may not lay it down in the scrii)turesthat he effects his 
 purposes through the medium of believers, but if he does 
 oetablish this principle, it is faith and not arrogance to 
 give it credence, The whole question then resolves itself 
 into this : does he or does lie not reveal this plan? If the 
 result be arrived at that the bible promulgates this me- 
 thod, there is no room afterwards for the objection that to 
 believe in it is to put fetters on God. If his word then 
 gives it out that he is great in Zion, and that he chooses 
 
 ii>i 
 
 m, :\m 
 
 
 
 1 
 
 t4 
 
 i 
 
 i 
 
 R 
 
 1 
 
'!:xmmmmtimtiSM& 
 
 LMHW 
 
 i! i 
 
 3iC 
 
 • „ v,-,s witil into li..iy nn». 
 .0 rear up a church by P"«- J' /.Vthe rcUsious wo.ia 
 ,„., if iu .he -nolo prev-u^ -^-y ^,,, „„,,, „o U.-.a 
 ,Herc ha. been no c ea p e ^P^ .^^_ .^^ ^^^^^„,^, ,,,y 
 
 view of the results that 8'°;" ° ^.,„j. The connecuon 
 ;.,,iaural.theevU,thatam> tmnU _^_^^ ^^ , 
 
 ,,etween heaven ■^"d ^nrth .s "t J^,^ ,^, ,f„nu ; the, 
 to the part which they .^^'^'^^..a'worthle^H; in a wor.l 
 ,„.Uc religion of bemg .mbe >!« ^^ ^^^ ^^^ ,,,, ,.!, 
 
 ,„ere is lUtle «»"^''^-"',^"Vp,. what has happenca Irom 
 Forming our concius.on upon ^^^^^ ^^^^^ ,,, 
 
 the reformation •1°^^»7'''*' '" ,e prevailed in any gvc« 
 luow tl:at the op--" '^ ^ ^'^ ^nder God, to bu.Ul u,, 
 extent, t^^t it lay w.th chn t. . ^^_^ ^^^^^^^ ^ 
 
 the spiritual icmple. T^ue n ^^ ^^^ <,,i ,„ 
 
 — the P-^;;;,:;^;:t::'reaay enough to lay clai. 
 this direction. 1 hey have ^^^^.^ jvame-work u a^ 
 
 to a divine or.gm, to as»ert ^^^^^ ^^^^.^ 
 
 erected by <>-r'^-:,!r;:frl heaven, they havebee. 
 
 
 ;e;ted by div,ne -f^- ;:„;.., they havebee 
 
 terswere.xo#c;oambas --^ 
 
 prone enough to aftirm tha he ^^^^ _^^^ ^^^,,y j,. 
 
 craments had a ^^^"^^^;,^^ „,„ read.ly claimed- 
 proved, and therelore .t was t^ ^^^^^ ^^^^ „ 
 
 !n,ey have in few .nstan.e=^ , ^^^^^^ ^,^^^„g „,,„ 
 
 conversion restded w.th ''«"• .° j.-.^ unless .t « ■ 
 
 tuat it was not easy - -^ ^X' , ,, ,.,, sprung up w,... 
 
 ,cal. Every e-^-^'e^^'^^""' ^"Ja directly or by imphf' 
 
 .„ these three -"t--; "^ ^ ',, „,aaln preachers aUe. 
 
 t.on. that .t had <!";" '^^^ ° ^s, to dispense ceremon.-. 
 
 „ civen model, to hold ""^'=^^' t,„t ^ade it wto; 
 
 „;k to perform the "-^JJ^i^tt^ing a heavenly P^l 
 it was. There was sm^Uisk . ^^^^^^^ ^^^^^^^^^^, , 
 „ee by such tokens. But t h ^ ^^ ^.,^,u, 
 
 Tuey have pretended to be d',n« ^^^ .^^ „„„, 
 
 exercising the .spiritual baptism 
 
) holy nv-n. 
 
 jnrious worUi 
 
 |uth, no lurul 
 
 onies easy u> 
 
 lie connficiion 
 
 on arc bliii*'. 
 
 crforni ; the.^ 
 
 !ss ; in a word 
 
 |ut little result 
 
 iiippenetl from 
 
 Itliat most wili 
 
 Jed in any gvcai 
 
 lod, to buiUl np 
 
 lack of prete.n- 
 
 3 not pointed in 
 
 ►ugh to lay claim 
 
 frame-work wa^i 
 
 that their minis 
 
 11, they have beet; 
 
 ces and their sa 
 
 ;:as not easily dii- 
 
 eadily claimed.- 
 
 that the power oi 
 
 ason among others 
 
 laim unless it wn^ 
 
 Ls sprung up witlf 
 
 tly or by impliw- 
 
 lin preachers afie; 
 
 ipense ceremonies. 
 
 3 that made it whai 
 
 ng a heavenly pedi- 
 
 iom happened thai 
 
 the way of visiblj 
 
 changing hmiiaf' 
 
 327 
 
 hearts; this was a claim wliich it was easy to disallow if 
 it was put forward falsely. In general they have been so 
 far from advancing this claim, thrt they would have afrreod 
 in calling the man a blasphemer who was so peculiar aj 
 to alledge that the power ought to reside in the Church. 
 What a strange position ! To affect to be divine wliert 
 nothing spiritual could dwell ; in buildings, in vcstmenis, 
 in modes, in days, in water, in bread, in wine; to refuse^ 
 the presence of heavenly inlluence where it could be ex- 
 erted to the glory of God and the great good of men ! To 
 our mind it seems that the case ought to be exactly if- 
 versed. The Church should cease to connect the Al- 
 mighty with mere scaffolding. It should desist from sup> 
 posing that sacred virtue can flow along the channel ot 
 mere " bodily exercise." It should be ashamed of the 
 idea of associating the Almighty with bald ceremonies 
 which require neither character nor intelligence from 
 those who practice them, but which an insensate machine 
 is able to perform. It should find its fellowship with Je- 
 hovah to consist in things great, good, mental ; in things 
 which have the evident impress of his character, and which 
 cannot be counterfeited by any fool and hypocrite. To 
 claim kindred with heaven because of certain matters of 
 stone and lime, «ertain objects of mere upholstery, and to 
 be earnest beyond measure in publishing the pretension, 
 to aftect no affinity where mind and virtue are intimately 
 concerned, what poor ambition, what imbecility, what real 
 worthlessness ! It appears a fact most deserving of being 
 enquired into, that God promised to put his spirit in the 
 Church; it seems a point naturally insignificant and base 
 that this body should be distinguished by uniform and 
 manual exercise, by normal coats and regulation facings, 
 by prescribed gesticulations, and patent leather and pru- 
 nella. To find that all the eagerness has revolved round 
 
 , ■ , 
 
 H 
 
 if.-; 
 
 I 
 
 -Mi 
 
328 
 
 the latter topics, and that all the indifference has been 
 eviiK'cd in regard to the first matter, reveals a state ol' 
 feeling in which godliness, if present, must be so in the 
 minutest possible degree. We could imagine the church- 
 es to exhibit ignorance of many important subjects; wc 
 could conceive them to manifest much unseemliness ol 
 conduct, and yet on the whole to deserve esteem and ve- 
 neration, because in the main they displayed a true desire 
 to follow after real holiness. But we cannot regard them 
 as worthy of respect, nor can we look upon them as hav- 
 ing the spirit of God in any high extent in the midst o( 
 Ihcm, when all their greater movements are prompted by 
 superstition, formalism, politics or ambition, and when 
 the utmost that can be allcdged of them is, that they con- 
 tain here and there an individual who, having little or no 
 share in pulling the strings, exhibits a degree of sincerity 
 and singleness which prove that God is with him. 
 
 Looking at the churches in a broad and general man- 
 ner, their doctrine may be designated by the two names 
 ofArminian and Calvinistic. Strange to say, those of 
 the first class have chiefly laid claim to agency, whilst tho 
 Calvinists have placed much of their religion in repu- 
 diating the thought. In our estimation the man who in- 
 trlligcntly holds the articles of the Arminian creed, is not 
 a convert, but is in a state of nature. Yet almost all the 
 pretensions to agency have emanated from such. In our 
 opinion, he who truly believes the doctrines of the Cal- 
 vinistic creed, does so because he is born from above. — 
 And yet men of this class, having the spirit in the sense 
 of being saved, have almost invariably recalcitrated the 
 notion that it was their duty to communicate to others 
 what had been imparted to themselves. The notion of 
 agency when cherished at all, has found favour with those 
 that had nothing to bestow. They who were in posses- 
 
 sion of 
 have th 
 and sot 
 they CO 
 an acci 
 of the \ 
 impraci 
 M liner 
 the Ap( 
 men wl 
 one exc 
 case of 
 pets hin 
 occupic 
 the plar 
 his Chu 
 no trac( 
 variably 
 a plan. 
 provinc 
 thinjTS r 
 method 
 absurd i 
 tempt t 
 joicing 
 terious, 
 the pro 
 scriptUT 
 They fi 
 is one c 
 is impic 
 derstan 
 circum; 
 make o 
 
329 
 
 has been 
 a state of 
 J so in thf; 
 le churcli- 
 )jects ; wc 
 imliness ol 
 m and ve- 
 true desire 
 '(jard them 
 em as hav- 
 c midst o( 
 onipted by 
 and when 
 t they con- 
 little or no 
 ^f sincerity 
 m. 
 
 neral man- 
 two names 
 ', those of 
 , whilst th(' 
 n in repu- 
 an who in- 
 reed, is not 
 lost all tlie 
 ih. In our 
 of the Cai- 
 rn above. — 
 n the sense 
 sitrated the 
 e to others 
 e notion of 
 
 with those 
 : in posses- 
 
 ion of divine grace, they in whom the new life resided, 
 have thought that they displayed no better proof of piety 
 and soundness, than by ringing changes on the idea that 
 they could do nothing. Born into the spiritual world by 
 an accident as it were, they deem that they evince a sense 
 of the gift which they have received, by stating it to bo 
 impracticable to pass it on. In the file of worthies that 
 Milner draws out ; in that list composed of saints from 
 llie Apostles downward ; in that procession consisting of 
 men who so obviously were all sons of God, is there even 
 one exception to our statement ? Is tlierc one distinct 
 case of a believer who liaving received the gift of God, 
 pets himself accurately to define ** the way of the spirit," 
 occupies himself in attempting to trace out some parts of 
 the plan by which God 'las arranged to communicate with 
 his Church ? In the w lole history of cvaTigelical religion, 
 no traces of this are to be found. Spiritual men are in- 
 variably heard declaiming against the very supposition of 
 hplan. They are seen exulting in the idea, that in their 
 province all is fortuitous, and that it is left to such carnal 
 things as human science to proceed according to a fixed 
 method. They are noticed repeating the oft pronounced 
 absurdity, that to advocate a system in religion, is to at- 
 tempt to tie up tho hands of God. They are found re- 
 joicing in the notion, tliat such topics arc essentially mys- 
 terious, inscrutable, and without even having attempted 
 the proof of this, they arc heard solemnly to quote tho 
 scripture that says that "secret things belong to God.'* 
 They first beg the question by assuming that this subject 
 is one of the secret things, and then they give out that it 
 is impious for us to canvas it. They quote without un- 
 derstanding it, the passage wherein the spirit in certain 
 circumstances, is likened to the ir/nrf, and they seek to 
 make out by its means, that we are bound to think of thai 
 
 _Jl'^■, 
 
 
330 
 
 K. \s utterly la«icss and capricious .n 
 personage as one ^l^o ^ \»;^^^ ,,cncy is got rul o 
 his movements. By '"^' ' ,,o,y to inform mank.n.l 
 It can easily be made to appear U J^^ ^^^^^^ ^^^^ .^ „,. 
 
 that you can do uoth.ng s„..p^,,e l„. 
 
 K,„g this "'»"=""'"'• /'scripture does not sanction. U 
 Suage in a manner that Sc >pt ^^^,^^^ f^„^,y, y,, 
 
 !ig„iaes little that '" """'"f ^^, ^t^cr view of the que. 
 
 Je shewing yo-^";^, ^that he may do all th.ng. 
 
 tion. «h.chrem.nds Je he,.e ^^ ^.^ 1, U of >.nall 
 
 through Chnst which strcngt ^^^^^^ ^^^„, 
 
 conse^uencethatthemanwho'sso /^^.^^^^^^ 
 
 that he can do nothmg *''*'7.'\' . -•„ f^ow i'uaj'"'''' 
 
 rned,..v ^-ft;:-'r Ki.- »»« ^.o. 
 
 „A.„ /o» '"^^.Vltch he gives out, passes currem 
 yet pompous fut.luy «.^'f ^ J,; ,„,i true religion.- 
 
 lith many for -a"ge''-' J";^^ ''^^ ,„y attempt to .l,h 
 Again, the fallacy "".ch asser o y^^.^ ^^^^ ^^^^.^^^^^^ 
 
 thetneihodsofthe =P'"' ''^^'^^^ jt seem specious a«< 
 ,,„ easily be so stated '^^-"^^^' ,j,,, ;, „ore bandico 
 holy. Hence there .s no on-f^^' ,,,, ,.,wt of c«n«. 
 abl. by that class — we are^._^ ^^^ ^^^^^^^ 
 
 Bering has the most « » i„,,i„ed to represent * 
 ther, this coterte .s «c«<^^ "J ^ ^^at is as much as «» 
 kingdom of grace as a pro». ^^^^^^ ^i„, 
 
 be opposed to any th.ng "'«^^;- „ ..^rse to any thi.| 
 
 „i„ds are for the "-' P^^.f^^^ol^ because no ole 
 
 . that requires v.gorou thinking ,P ^^^.^^^ ^^^ „( 
 
 n^ents are congen.a *° f J",^ sort, to speak to th» 
 «„timental or rather of a sensu ^^ ^^.^^ ^^^ 
 
 of fixed principles m he ^V"^^^\^^ „;„ „ot tolera^j 
 them what they do not understand a ^^^^^^^ ._^ 
 
 They reply to you that ^"^h Jhtngs m J ^^.^J 
 
 „,an science, to -^'-ate >vh^h -gues " „^„^ ^e all.* 
 a mind necessarily carnal, but that tney 
 
 f.(l in th 
 
 lusions, 
 
 principli 
 
 Furtli 
 
 are seci 
 
 would c 
 
 of the B 
 
 it is a n 
 
 class. ' 
 
 or wliicl 
 
 Fcntiall} 
 
 ihut Sci 
 
 scrutini 
 
 hidden 
 
 which 
 
 from sif 
 
 ■IS slow 
 
 Yet£ 
 
 die spir 
 
 would < 
 
 10 .some 
 
 allow tl 
 
 l)le eac 
 
 signed i 
 
 parties 
 
 i lion, th 
 
 j vcstigat 
 
 liiis me 
 
 !«ense tl 
 
 lawless, 
 
 ccptibh 
 
 ceeded 
 
 precate 
 
 all the 
 
331 
 
 iricioua m 
 got rid ot 
 n mankintl 
 that in ma- 
 •ipturc lau- 
 [\nction. 1^ 
 fallacy, you 
 of the que*- 
 do all things 
 [t is of small 
 assure others 
 ^ngs are ecu- 
 om imapabit 
 ; the hollow, 
 )asses curreni 
 ue rcligion.- 
 empt to dc^i 
 , the Almighty 
 1 specious an^i 
 s more handiec 
 habit of consi- 
 compass. 1'"'' 
 to represent the 
 as much as m] 
 bly because then 
 erse to any thin: 
 y because no elf 
 56 which are of '• 
 to speak to ther. 
 is to bring beto 
 [ will not toleraiij 
 be allowed in b» 
 in their estimatic 
 y cannot be allo» 
 
 fd in the gospel, which if it be judged of from their pro- 
 lusions, is free from anything like method or delormiixalc 
 principles. 
 
 Further, the Bible makes mention of some things that 
 are secret, and others that are revealed. A sane man 
 would conclude that anything which is within the pages 
 of the Bible, belongs to this latter category, inasmuch an 
 it is a revelation from first to last. Not so this superficial 
 class. To them a fact which is beyond their intelligence, 
 or which has not yet been looked into, is one that is es- 
 Fcntially mysterious, one that belongs to the hidden thingf 
 that Scripture refers to, one therefore that it is impious to 
 scrutinize. Thus by insisting upon this statement about 
 hidden things, and by applying this term to any points 
 which idleness, incapacity or selfishness prevent them 
 from sifting, they seek to make the pace of all enquirers 
 as slow and uncertain as their own. 
 
 Yet again, the Bible institutes a comparison between 
 die spirit and the wind. A man of any discrimination, 
 would entertain the hypothesis that the analogy extends 
 lo some points, but not to all. He would be willing tn 
 allow the supposition that the spirit and the wind resem- 
 ble each other in being invisible^ but that it is not de- 
 signed that the comparison should extend to all the pro- 
 perties of each. Incapable of this degree of discrimina- 
 I lion, the class of which we speak attempt to hinder all in- 
 i vcstigation into the plans of the spirit, by bringing down 
 iliis metaphor, and by insisting that it is to be taken in a 
 ^ense that would represent the Holy Ghost as a being quite 
 lawless, and one who pursues ways Uiat are morally insus- 
 ceptible of being looked into. We may not ha^e suc- 
 ceeded in giving a lucid statement of the evil that we de- 
 precate ; but of this we feel very sure that it prevails in 
 all the extent which we have dejscribed, that there is not 
 
 
 /t'*> 
 
3:32 
 
 in exjHl<»nco a work which attempts to lay off the particu- 
 lars of the processes of tlio spirit, ninJ that j)rol)ably there 
 is not a believer but would recoil tVoin the pr(»position to 
 regard them as matters capable of being reduced to order- 
 ly siilements. At the samo time while it is an evil, it ii 
 one that is fitted to convey strong consolation to the pious 
 mind. It helps to explain a multitude of strange anoma- 
 lies. It assigns a reason for the very inconsiderable ex- 
 tent in which religion j)revails. It accounts for the fart 
 that few really spiritual results flow from the means thu 
 are employed. If the real christian, aa compared with 
 mere professors and unbelievers, be as one to the thousand, 
 this view throws light upon the subject: for it says, liow 
 can it ])C otherwise so long as agency is disclaimed — hovy 
 can there be results when ravsation is wanliuix ? Thui 
 a man is enabled to look upon the church, so far as it has 
 gone, as a mere cmhri/o. lie is entitled to survey tlie pasi 
 career of the gospel, as only initiative. Instead of joining 
 in the hue and cry of the noisy pack, instead of repeating 
 the varied commonplaces of silly wonder, instead of re- 
 garding the past as an era in which great achievements 
 have been performed, he calmly considers it as a period in 
 which little more has occurred than the getting together 
 of materials for the future edifice. Possessed of so valid 
 an argument why the progress of events cannot have been 
 great, he is furnished with a phylactery against the notions 
 of that gaping class, which from trivial reasons is con- 
 itantly pronouncing the end of the world to be at hand 
 He is willing enough to believe that the era of supersti- 
 tion, of ceremony, of priest-craft, of word-play, ofreligioui 
 politics, may be drawing towards its close ; but so far from 
 viewing this as the conclusion of time, he regards it as the 
 proper beginning of the true career of the gospel. With 
 this opinion to guide him, he does not need to have re- 
 
 
 i 
 
 course 
 must CO 
 •■: i>ect, 
 rit who 
 in philo: 
 i& not tli 
 that und 
 that so Ii 
 Mlood, so 
 tlic-re is 
 c-i;ntji(Jeri! 
 '" bring 
 [TCisent Ii 
 •ions th:u 
 itio churc 
 iToiniscd 
 crtcachin 
 are niado 
 ^'pparcnt,! 
 be for Ch 
 'li^jjonsati 
 render it 
 111 »)pp( 
 "re circuJ 
 '^our opi 
 i'l^int is t( 
 i^'ition on 
 'ematicalll 
 '"i the ver 
 in other dl 
 ^•-'liS'onist 
 'hat meani 
 f the result. 
 ''!ii> coajui 
 
:uJ3 
 
 ic particu- 
 lably thorc 
 position to 
 1 to or tier- 
 1 evil, it \i 
 ) the pioiH 
 |TC a noma- 
 (Icrablc ox- 
 for tlic f;i«-t 
 means thni 
 p'lred with 
 icthoiisanil, 
 it says, how 
 limed — how 
 n(T ? Thui 
 far as it has 
 rvcy the prisi 
 ,d of joining 
 of rcpeatini; 
 istcad of re- 
 ichievemt'iiU 
 s a period in 
 
 ing together 
 d of so valid 
 lot have been 
 St the notions 
 ;asons is con- 
 o be at hand 
 a of supersti- 
 y, of religioui 
 )ut so far from 
 
 ards it as the 
 rospeh AVith 
 
 1(1 to have re- 
 
 course to ihc \v«*ak expedient of supposifig that Christ 
 mast come in jjcrson before things can assiuui; a bettor 
 :; pfct. lie pri)iu>Uficcs this idiM a libel on the holy spi- 
 rit who is with the cliiuches. He iioldn it to be wantiu'r 
 iij pliiloijophy to !)ring in a new dispensation, when tlitTc 
 jb not the siighttjjjt reason to conclmlc that the energies of 
 that under which we live are developed. lit; maintaiint 
 that so long as only a minute portion of the bil)l(; ihun<ier- 
 .Mlood, .so long as the very idea of causation is repudiated, 
 there is no necessity to bring in another economy. Iltt 
 c^)nsiders that to break up j,he fallow-ground of the bible, 
 U) bring into a state of tillage the enormous tracts that at 
 present lie waste, to fmJ meanings for the immense por- 
 Mous that as yet are mere type ; he thinks that to induce 
 the churches to apply for those spiritual energies that are 
 promised to them, to lay hold upon those gifts of prophecy, 
 of teaching, of casting out devils, of converting .'"ouls, that 
 are made over to them, and of which no traces arc as vet 
 apparent, he deems that to bung about these eflects would 
 he for Christ to come indeed, would be to evt)lve from the 
 il!Sj)cnsation under wliich we live, what would virtually 
 render it a new era. 
 
 In j)pposition to the lean and heartless s()j)hisms tliaf 
 !ire circulated on this topic, we make bold to expre.'-s it 
 aiour opinion, that the doctrine to which Scripture would 
 iioiut is to this effect, that Christianity relies fi^r its propa- 
 f,Mtion on the doings of believers, who consciously and sys- 
 tematically adapting means to ends, bring about rei^ulta 
 'n\ the very same principles of causation, that have place 
 m other departments. In contradiction to this statement, 
 religiouists will refer you to those scriptures that aliirm 
 that means may be used, but that it lies with God to grant 
 |thc result. This is another bug-bear which superstition 
 has conjured up, and which has not the existence that i* 
 
 ■'.h'i 
 
 
i^MiiMHiiiiii mmmmmsmitk:^ 
 
 334 
 
 reaulU are lu 
 
 the hands of Goa. "^ " „^ i,e exerted and yet 
 
 ,l,ings to fall out - '";' "^^ ,J,. To suppose the 
 U.eend oo"'««'l''='tr «ith his prerogat.ve. !?«'-*!/ 
 contrary is to "•«' "^J J^„ , J^e Ainff dom «/ ^r«e ? 
 3;.<,«Zd<to remark 6e ""■'■"" .^^e, or m the philosophy 
 WUat grounds are ''-- ^^J^; .^ When the Most High 
 of things, for '"■^'''"f „; '"Te-r ccnmon affa.rs should 
 a.,es not intend that »« -" j,, effects his purpose 
 
 .uaur the result -^^}^^^, necessary agency or 
 eUher by h>dmg f^«-'"/!slen impediment to interfere be- 
 by causn.g some "" "-^ ;%„,, Ac do ".or. **«»'*" 
 iween the m-«vs and he eni- ^ ^^ ^^^ ^^^^^ „.,u,„g 
 
 Aitkin the '^'"""'""-(Anhere of religion, there is an cu- 
 10 grant -l^at within the sphere o^^ ^ ^_^^ ^p.^,,„,, 
 
 „™oas expenditure of means oft ^ ^^^^ . ^ ^,^„ 
 
 consequence, f »' ^^'^^ jf ;, ,,e the th.ngsofGod arc 
 
 U>at causation has no place ^^^^^ _^^_^ . ,,fl„,„,a 
 
 at issue, or does u not '"^her n ^^^ ^ ^^ ^^^,,^ „, 
 
 Uy sloth. -'^••-"•;Sr^:e constitution of things. 
 
 ,ar«<./ means, »»V, JmIow' In the transactions o( 
 
 spiritual result could not foUov.^ ^^ ^^^ ^^„^^ ^„, 
 
 .'dinary life, or '"/'';;^i''tey"e talking in a plain 
 
 .cences. men -"■'' ^^ j ' ^^ , fiLd laws, that they c» 
 ,,ath, that they are ^ealmg «^^ ^j ,,„ Uy do« 
 
 employ means with much certainty, »h,t neitbe. 
 
 :, stim. and ^Uat the, c- «o^,,, ,,eir axio. 
 time nor place wiU m 8^-^' '^'^ .^ ^^^ fo^nd within th. 
 and principles " ''^T , 'e^ssarily prove that .| 
 province of religion, d<^^ ">" ^^,^ ;,, phenomena «' 
 Itands on a different footing, and t^ ^ ^^ ^„^ „ 
 without rule or cause? >^^e con ^^ ^^^^^ ^,„^ 
 
 ,..ed to acceP-- ;-; r .^n give fortl-H 
 
 iha explanation , m i^i^=^ 
 
 ilic euen 
 
 ihey are ( 
 
 venture h 
 
 the nigh 
 
 T\u^ a loi 
 
 Perhaps i 
 
 latent cai 
 
 If in the 
 
 be otlier 
 
 be iliscov 
 
 fjiven inf] 
 
 ficultv is 
 
 refer it'tc 
 
 also be r( 
 
 a (lifter en 
 
 topics. 
 
 tlie other 
 
 miglit, a 
 
 Ftrength, 
 
 in essent 
 
 dissimila] 
 
 examinee 
 
 be shewn 
 
 which th 
 
 this, do I 
 
 il>e right 
 
 J'lippositi 
 
 Siappen, 
 
 )f the ac 
 
 fyses the 
 
 at ther 
 
 bvious 
 
 :»at it is 
 
 i8iincti< 
 
385 
 
 ills are lu 
 
 go make 
 
 >d and yet 
 
 appose the 
 
 But why 
 
 I of grace ? 
 
 philosophy 
 
 5 Most Higl^ 
 fairs should 
 his parpose 
 ^ agency, or 
 interfere be- 
 lore than thii 
 quite willing 
 here is an en- 
 , any spiritual 
 Does it shew 
 tgs of God arc 
 nen intluenced 
 oyed wrong oi 
 ion of things a 
 transactions o( 
 
 are called the 
 
 liking i" a plain 
 
 , that they cai^ 
 
 ley can lay down 
 
 it that neither 
 feet their axiom* 
 found within the 
 ily prove that tt 
 s phenomena aie 
 ^i we are not !«• 
 ay be that this 
 
 men give 
 
 forth i' 
 
 the energy and perseverance of which they are capable, 
 ihey are determined to reach the desired resuh, they will 
 venture health, wealtii, ease and good name, tliey will add 
 the niglit to the day, they will persist in tliis course du- 
 ring a long term of years, rather than fail in tweir object. 
 Perhaps it is because of sucli reasons, that they discover 
 latent causes in science, and reduce things to a system. 
 If in the department of religion they find or 'suppose it to 
 be otherwise ; if here it seems to them that no plan can 
 he discovered by which a man may surely connnunicate a 
 f»iven influence, are we forced to conclude that this dif- 
 ficulty is in the essence of the matter, are we not able to 
 refer it;to accidents that may be explained, and tliat may 
 also be removed 1 Surely men approach holy things with 
 a different temper from that which they carry to these other 
 topics. If in the one case they display eagerness, and in 
 the other supineness ; if here they labour with all their 
 might, and there with only a minute fraction of their 
 Ftrength, then the diflerent results may be referred not to 
 an essential distinction between the subjects, but to the 
 dissimilar instrnments and feelings with which they aro 
 examined. By this mode of reasoning tlie disparity would 
 be .shewn to consist altogether in the medium through 
 which the subjects are surveyed. Results, according to 
 this, do not take place in the sphere of religion, because 
 the right agency is not applied. Instead of allowing the 
 supposition that results from the nature of things cannot 
 liappen, this theory maintains the doctrine, that becauso 
 >fthe actual conduct of men they do not happen. It ana- 
 yses the constitution of the religious world, and it says 
 at there is no need of conjuring up a mystery, when an 
 bvious explanation floats on the surftice. It alledges 
 »at it is unnecessary to suppose that there is an essential 
 minction between the topics, when the different cir- 
 
 »>T*Z 
 
336 
 
 u, solve the problem. f the ^ ^^,,,,.ed out, ex- 
 
 .hod. iu wh-h Us truths . e ' .f it employ. 
 
 p.essly reciuires -'§--, ^^^f ,„a soul, and n.iud, and 
 heexpre.V.onthewhoe 1-. ^^^ ,,„^ ,,„,,,,.d 
 
 strength, and .f the.e st pu ^^^^ ^^^^^^ ^^ 
 
 „Uh. there seems no ea.m^ ^^,^ „„„„d„ 
 
 f.nher. in order to -P -"^f ^J ,, „, ,„ regard to the 
 
 with all that rel.g>on>.ts o » y ^^^^^^ ^„^^„„gUly U 
 
 .„sencc of agency, -e w ^,^^^. ,,, ent.rely 
 
 they assure us that " ^ » ^ ,j .., the produefon o 
 
 ■,g,.oraut "--"'^■'"'t.^\',„'tUem .s, >» beUev.ngtha. 
 ends. Where .-e d.ffe-^^ ^^ ^^^^,^,j ,, ,,. NV» 
 
 there ,. an absolute n s^ny y^ .^ .^ ^^_ ^^.^ ,^, .,, ,. 
 ,grce with them .n 1 k> = ^^,„. ^, ,„. 
 
 g^eo w.th then, ut h"W S '^^^^ ,,,,,y, „hen >t .s con- 
 cur v.ew I'ccom s all tl^ • . ^^, .^„ ,„e„ hav. 
 ..dered that tins ,s the nocl. o ^^^^^^ ^^^ 
 been prone to adopt " » I it, they attributed 
 failed of success tn any parucu ^^ ^_^ ^^ ^^^^,„. 
 
 [his to the e-nti^ -^; i'llbt „, ,,,„,ey of the., 
 iulng its nature. Uatl er ""■" ., .^ the very w 
 
 :;thods, they would ■un.u the.^far ^^^^^^ ^^^^ .^ ^^^^ 
 
 l,,e of the subjoc . ^ ' ,,<^,j ,„d ,o removes tk 
 
 kicked door that h.rt preU ^^^^^_^ ^^^^^ j, „„,. 
 
 blatne fron, itself, so full S^ .^,, „„,.e .lispo.ej 
 
 ..eceed in any departmen of ■ < " >' ,^„^,,,,,, of a laci 
 
 to bring in a myf ^i'/''^';,^" ^^^..dary of their vision b. 
 of singleness and zeal. ^ '^^ '^ When it can b 
 
 con.es to them the l.n..othM ^^^^ „,tc,.s.ble o. 
 
 .Hedged in regard " ^"\\'iue out of every W 
 ,„ the visible ^;'"-">.; V.^ m asure, a..d that the h..- 
 dred have not the ''P"" l" »";"^„ ,, ,,ight a degree tM 
 dredth man possesses the g.lt 
 
 it is bar 
 •it all n< 
 account 
 trades 
 abstract 
 jio ageu 
 .■jent coi 
 tors of € 
 ilitHcult 
 .sopby, t 
 We woi 
 look up 
 cause. 
 to us til 
 require 
 01 that 
 one sec 
 avers th 
 springs 
 ritual C 
 his sove 
 tlie tool! 
 objectio 
 the resu 
 ways en 
 pearanc 
 jtext, *' 
 I tlie Lor< 
 miantiU 
 jinay be 
 jive the 
 N the c 
 enquire 
 Services 
 
331 
 
 sufficient 
 the me- 
 l out, ex- 
 t employe 
 
 complied 
 
 UBC to go 
 e coincide 
 jgard to t\R'. 
 lorougUly It- 
 arc entirely 
 ,roduction ot 
 ,elicving tiiat 
 be so. >Vo 
 ^vc do not a- 
 >f so. 
 
 ben it i^ ^''''' 
 tjicb uien have 
 ^benever tbey 
 tbey attributed 
 . was of exaiiv 
 .curacy of their 
 ^o the very ii^- 
 tbat it was the 
 ^o removes tlw 
 icn tbey do n"- 
 e more disposca 
 
 uselves of a laci 
 ,f tbeir vision be- 
 
 When it can be 
 ,e ostensible loa^' 
 3ut of every hur 
 
 and tbat tbe hun- 
 ,Tbt a degree d^^ 
 
 it is barely possible to know him from the others, it is not 
 at all necessary to bring in a gaunt mystery, in order to 
 account for the want of results. The explanation ub- 
 trudes itself upon the notice. It is not that there is ;in 
 abstract impossibility of effecting the object ; but it is thai 
 no agency worth the mentioning is exerted. If in the pre - 
 rje.nt constitution of the churches, conversions were mat- 
 ters of every-day occurrence, we would find it much more 
 dithcult to reconcile that fact with any principle of pliilo- 
 sophy, than to explain the actual absence of such frtiits. — 
 We would find it hard to account for it, because we would 
 look upon it as an effect coming into existence without a 
 cause. On the theory then which we advance, it appears 
 to us that no difficulties obstruct the path. It does not 
 rc(iuire that there should be any appeal to the mysterious, 
 01 that any forced distinction should be drawn between 
 one section and another of the works of God. It simply 
 avers that God is great vvithin his sanctuary, that all his 
 springs are in Zion, that his instruments are in the spi- 
 ritual Church, that putting his spirit in men selected by 
 his sovereign grace, he makes their sayings and doings 
 the tools whereby his house is built up. And when the 
 objection is raised that the agents are numerous, and that 
 the results to which we point do not follow, this view, no- 
 ways embarrassed, replies, "judge not according to ap- 
 pearance, but judge righteous judgment ;" it cites the* 
 ^lext, " not by power nor by might, but by my spirit saith 
 jihe Lord," it says that the question is not one of mere 
 ■^quantity ^ but more particularly of quality, it asks what 
 may be the proportion of spiritual men among those who 
 ive themselves out as teachersof the truth, and what may 
 le the degree or character of their faith ; and it roundly 
 nquires, what eminent effects can be expected from tlie 
 ervices of those, who going forth ostensibly to do battle 
 
 
 ■51 
 
IS 
 
 33B 
 
 . , . ,p.U or fearful suU,.y -^-'--^^^ ,..e 
 
 • t no conscious share ^^^.^^g iar 
 
 *■''' • Uo which summons >ou ^^^ jifc. It 
 
 tVom enviable, wi i.ooclNVinked tl ou„i 
 
 ,ev,iuure,. /;^;.,,i,„. in i)roport>onasl>e>>as ^._ 
 
 ^Se^U ':: acco..;t;r.t: .hI anat.. . 
 f fl! !v tU t\.e assurance that »" ^^ ^.^hout effecUK 
 
 ;til when doit'gl"^ "'""". f^i™ give up Lis labour.- 
 : the s.une thing as to b.d h.m g ^^^^^^ p^^,,„, ,, 
 r 'd yet such .s the aspec < w ^^^^^^^ , 
 
 ;;:Siiiucecou.au.con2'-^^^ , s. 
 
339 
 
 ye so diin 
 t\iat there 
 itl results f 
 w\\at sense 
 lourable or 
 ^vbich gives 
 lion of the 
 ,e scenes i'jr 
 uncertainly. 
 
 ugh life. ^' 
 /of proof to 
 •a the fate t.^ 
 Ill servants.— 
 ^ appear mucl. 
 weak and trea- 
 tract from tl- 
 ^ proceeds wUl^ 
 as cause to con- 
 To send liii'' 
 Ue, and that be 
 
 vithout effecting 
 ascertainable re- 
 ,t heisasUkel; 
 Ang n^oBt remM 
 up his labour.- 
 those present tl' 
 scious agency «'■ 
 ^in that a man o 
 ,,self v'ith this re 
 crard it as a sua 
 %r to construct'] 
 
 i'md that exists in 
 
 live on in such '| 
 that a dogma ^1^^' 
 
 "13 tliis, nnist have had some cflfect in dcterriiiir men cf 
 high intelligeiici' from the examiiiution of evangelical re- 
 ligion, and must have done much to throw it into the pos- 
 session of a coterie composed of persons of the most li- 
 mited ideas. It seems to us that none but sucli could to- 
 lerate the horrid uncertainty and the killing hopelessness 
 of the dogma. Men of any tolerable reach of understand- 
 ing would have reduced the subject to the following di- 
 lemma ; either God has determined to save the Church 
 throiigk human agents or without them. If the former al- 
 ternative be that which Scripture warrants, let us apply 
 ourselves in the most deliberate manner to find out and 
 lo marshal all those circumstances and conditions on which 
 the case depends. Let us do so on the notion, that if 
 God has commanded the saints to go I'orth and b;jpiize all 
 nations into his name, he has, to a moral certainty, de- 
 tailed tiie methods by which the connnission is to be ful- 
 filled. If the latter alternative appeared to be that whicii 
 was agreeable to the bible, analysts of discrimination 
 would have concluded, tiiai such a scheme of fatalism 
 could not be from heaven, and would have felt ihem- 
 >elves called upon to reject the whole system. They 
 would have come to one or other conclusion, and they 
 could not have continued for any length of time to hover 
 between the two reijions. In our estimation to introduce 
 yuny doubt into the subject, is to prevent religion from bc- 
 I coining much more than a barren list of names, or a ca- 
 jtalogue of empty forms. It is right enough in any topic 
 [that a man should be subject tu the amount of uncer- 
 ainty inferred in not knowing from time to time whether 
 he is employinrr the riirht method. This much of dubiety 
 fharpens intellect, and brings patience into exercise. But 
 [or a man to be launched into a pursuit, to be told tliat its 
 fhenomena depend upon no fixed laws, to be informed 
 
 ^t 
 
 ft 
 
 ^ 
 
340 
 
 that causation absolutely weak, niii), witliiu its compass, 
 produce large results, and that agency really powerful, 
 may effect only the most trivial consequences, is, if he 
 possesses fair intelligence, to fill him with disgust. With 
 such a theory before them, only those minds that are of u 
 vegetable character, that never contemplate a result, that 
 are quite satisfied with rotatory movement, to wiiom os« 
 cillation on their own axis seems as good as any other 
 motion, only such could be proof against the ennui, and 
 the absence of fruits. The nursery rhyme relates, 
 
 '• Thai ilie Kino ot Frniice fin<l itii> Kint; «>f Spai:i, 
 Weill up ilie III I himI 'ben c.iin'" driwn agmii ;" 
 
 to imitate their example in theology, to pursue a course 
 of action that has no distinct reference to a .special ob- 
 ject, is to do what requires a weak head and probably also 
 a divided heart. Religionists take a poor method of re- 
 commending the gospel to men of connnon sense, wIhmi 
 they tell them that the principle which holds good in the 
 other departments of creation, fails in this section, and 
 when they apprise them that there is no rule to render one 
 line of action more productive of success than another.—- 
 This is to invite them, not to give credence to a fact es- 
 sentially mysterious, but to one palpably absurd. It i» 
 virtually to summon them to dedicate life, health, strength, 
 wealth, talents, ease, and good name, to the cause of re- 
 ligion, and to make it doubtful whether all this agency i? 
 to effect any object. We proceed to advance some con- 
 siderations that will tend to prove that the gospel is base(i 
 upon a distinct plan of cause and effect, or that will help 
 to shew on what conditions causation is suspended, or thai 
 will exhibit the results that might be expected from the 
 general adoption of the idea. 
 
 1. The deposition of the different writers of the Ne« 
 Testament seems to be given to the fact, that after tht 
 canon was completed, times of peculiar difficulty awaite<' 
 
311 
 
 compass, 
 powerful, 
 
 is, ii' 1»<-^ 
 i\. With 
 It are of a 
 3SuU, that 
 
 whom OS- 
 any other 
 mnui, 
 itcs, 
 
 ami 
 
 le a course 
 special ob- 
 iM.bably also 
 etliod of rc- 
 sense, when 
 1 good in the 
 section, and 
 ,o render one 
 n another — 
 ; to a fact es- 
 bsurd. It i^ 
 1th, strength. 
 I cause of re- 
 Ibis agency i^ 
 ,ce some con- 
 ospel is basea 
 that will help 
 ended, or thai 
 cted from tbf 
 
 ITS of the Ne^^ 
 
 that after tlit 
 
 ficulty awaite'^ 
 
 the Cluircli. Wc consider that this is a topic that hi- 
 therto has attracted little notice. It has been so much 
 kept out of sight that probably the prevailing opinion in 
 each past age has been, that the gospel inunediateiy after 
 the deatli of its founder, entered upon n luminous period. — 
 Much depends upon the alternative on which we decide. 
 The Lord Jesus in more than one of his discourses, com- 
 ments upon the thought. More especially he appears to 
 enlarge upon it, in that long reply which he gives to the 
 question of the disciples, on the occasion that they asked 
 him when shall these thinors be, and what shall be the sijrn 
 of thy coming? It is a circumstance patent to the ob- 
 servation of all readers of the bil)le, that the narrative of 
 events which he gives in answer to the question, consists 
 of gloom}/ details. These embrace such particulars as 
 the following — wars, rumours of wars, treachery, perse- 
 cution, defections, famines, plagues, pestilences, earth- 
 quakes, signs in heaven, false prophets, false Christs. The 
 description is long and circumstantial, and the incidents 
 which it includes are very numerous. The comin'rof the 
 Son of Man is not to take place until after this chain is 
 unwound. When he does come, the question is put, shall 
 he find faith upon the earth ? 
 
 If this long prophecy, as has been often supposed, was 
 fulfilled in all its parts at the time of the destruction of 
 Jerusalem, it has no bearing upon our present argument. 
 But this idea is now very generally abandoned. Con- 
 necting it with many passages of a similar texture, both 
 in Old and New Testament, it seems designed to point 
 forward to a series of events, the last of which is probably 
 unfulfilled even now. This opinion receives confirmatior 
 from statements that occur in several of the Epistles. As 
 if to attract more especial notice to the great fact, each of 
 their writers goes over the same ground. Thus Paul \n 
 
 »,i< 
 
 % 
 
 ml 
 r.'Xf 
 
u^ 
 
 mucli 
 
 one of hU Epistles to "^^ f^^" „ „„,„orical personage, 
 
 space lu depicting the >^'""'^^ J „« is to spr'"S "^l- 
 
 lorn 1.C designates "- '"""J .^u. deeds of e„orn,o«. 
 
 ,„ 0.e visible Clmrcl., he -to 1 ^^^^^^.^^ ,„.„„,,as 
 
 ,,„,Uude and -f ^ .'^ ;,, „„,u' he is taUen out o 
 
 ,.„es are not to shew »'\ „n.is letters to F.- 
 
 „e way. The same Ap s c n ^^^^ ^^^^_^ ^^^^^ 
 
 mothy. draws ""'/''^^ ? " ,,, u,e sketch, he enumerate. 
 
 even longer deta>l f "'''' iie warns his discple to 
 
 U.e several links of ^^.f^J^^^ ,rc ahoul to occur. 
 
 ,,e prepared for the pe"'"»;^"";;^ „, ,„ ,,e the charac- 
 .e Ltes in many Pf^f ;':,;, ,e lovers oftheir own- 
 .eristics of the era, that "■;;^;\„,,he,n.rs, di.obed.en. 
 .elves, covetous, ^^f" ^; ^^ \vithLt natural alTect.on. 
 to parents, unthankful, »"';^"'5" ...ent, fierce, desp.- 
 
 tru'ce-breakers, false --f ;; j '^^Leady, Ingh-n.i-.ded, 
 
 ,ers of those that are ^^^:^X<^,,',(Goi, having a form 
 lovers of pleasure more thabv^^^^^^^f. ^^^^ , 
 
 of godliness but denymg the P ^^^^^^ ;„^„ ,,o„. 
 
 ,urn away, for o^/^- -J';;, j^ den with sins, led aw., 
 ^ and lead captive ''" y;'^^^^^, „ever able to come to 
 with diverse lusts, ever learn.n b ^^^^^^ ,„d Jambrcs 
 the knowledge ofthetru^. NO ^^^.^^ ^,,^^^„,,. „en 
 
 withstood Moses, so '1°/'^^'' ^^,„,„g o>e faith, but they 
 of corrupt minds, -P-b^'te cone ' J ^^^ ^^^ ^^ ^^„,f^,,, 
 
 shall proceed no '«"'"' *^"^,;^, The object of this pas- 
 unto ail men, as ^'^'^'^''^ " ^;„„, but a dark epoch, all 
 .age is to describe "o^; "jX" ,,,, Urey all apperta. 
 i„ circumstances are of one ch ^^.^ ^^, ,„ 
 
 to a bad era-, and U wouW seem ^^ ^^.^^^^^j^_ ^^ ,, 
 last uHtil the trt.th ^^ho"W *'"« impostor* 
 
 ,„ake as obvious a ^-t"- -n b ^^^^^ ^^^^^^^,^ „,,, 
 and true religion, -J-/" H^bres. Tho.o who a. 
 and the magicians .Tannes 
 
 «:oriver3<' 
 scarcely 
 about, o 
 IS currcr 
 not yet ( 
 between 
 perceptil 
 similar t 
 ciimstani 
 the same 
 •ecm to ' 
 and desc 
 that was 
 pressiona 
 to them ! 
 greedily 
 cd in the 
 feasts of 
 selves wit 
 about of 
 twice dea 
 sea, foan 
 whom is 
 The Ape 
 thought V 
 that this J 
 looked up 
 than one 
 Fard a su 
 tile with 
 l^ot admit 
 [re desigi 
 ^ord, Pa 
 fohn, in 
 
 
343 
 
 3 mucli 
 
 iring ^P 
 lormou* 
 
 uininous 
 n out of 
 rs to Ti" 
 •iect, into 
 lumcratctj 
 isciple to 
 to occur, 
 ic cbarac- 
 Wiuir own- 
 lijobedient 
 il affection, 
 
 ;rce, t^espi- 
 igh-minded, 
 
 iving a form 
 ^ from such 
 ■ep into bou- 
 ^^js, led away 
 
 ,e to come to 
 andJambres 
 
 5 truth ; men 
 Vith, but they 
 
 il be manifest 
 ;^xt of this pas- 
 ark epoch, all 
 ,. all appertain 
 period was to 
 vidently, as 10 
 lese impostor* 
 between Moses 
 Those who arc 
 
 y 
 
 conversant with the features of the reliaioua world, will 
 •scarcely give it as their verdict, that such a crisis has corne 
 ;ibout, or that tliis prophecy is fulfilled. The opinion that 
 IS currently expressed on this subject is, that the trutli is 
 not yet openly manifested, and that the line of dilTerence 
 between the christian and the unbeliever, is not yet plainly 
 perceptible. The Apostle Peter has a long passage of a 
 similar tenour ; it is rendered more emphatic by the cir- 
 cumstance, that Judc repeats it in his Epistle, almost in 
 ihe same words. These two Apostles like Paul, would 
 •ecm to warrant the idea, that the main evil apprehended 
 and described was to consist in a counterfeit something 
 that was to simulate true religion. They use various ex- 
 pressions that uncjuestionably imply this much, " woe un- 
 to them ! for they have gone in the way of Cain, and ran 
 greedily after the error of Balaam for reward, and perish- 
 ed in the gainsaying of Core. These are spots in your 
 feasts of charity, when they feast with you, feeding them- 
 selves without fear ; clouds they are without water, carried 
 about of winds ; trees whose fruit withereth, without fruit, 
 twice dead, plucked up by the roots; raging waves of the 
 sea, foaming out their own shame ; wandering stars to 
 whom is reserved the blackness of darkness for ever." — 
 The Apostle John may be regarded as carrying on the 
 thought when he speaks of Antichrist, and when he says 
 that this personage is already in the world. He may be 
 looked upon as enlarging on this thought, through more 
 than one half of the Apocalypse, wherein he brings for- 
 ward a succession of descriptions that it is easy to recon- 
 tile with troublesome and dark times, but which would 
 jiot admit of a probable solution on the notion that they 
 ^re designed to depict prosperous and happy events. Our 
 -ord, Paul in different instances, Peter and Jude, and 
 fohn, in writings of various textures, agree in asserting 
 
 I 
 
 J- 
 
 
344 
 
 „,, „, Church before it '"^'^^'ji'^nSrinblttC- 
 
 U ..cms » strong and co" «»» <; ,^ ^ ,., a.is effect.- 
 
 argument that we would l> ■ d up ,^ ^^^^,^ ^^ chr.s. a 
 
 l.'ophecy appears to state haU - ^^^^_^^,^,„,,, of the 
 
 per od should elapse, .n "^'C t ^^ ^^^^, 
 
 !^U«rch should be of the -- ^ ' . ;,3ed out of th. 
 ,,0,0 than likely that whv-.oUP^ ^^ ^,^^^^ ,..,, 
 
 ,.er.od. 'r"--">7:,;::o have happened. But 
 are to occur, do not all ecn ^j^^.,^„„, epoch; . 
 
 «e are at present go.ng through .^^^ ^^^^^ ^^^ ^^^^^^^^ „, 
 
 all Scripture command. " „ ,uosc of a very pious era, ar. 
 .„r tunes, so far from bemg t o <, oi^^ ^^ J^, .^^^ ^ 
 ,o be the very reverse, then u ^^,^^^ ^j ti,.i 
 
 ,0 suggest e-ndattons and han ^^^ ^^^^^^ ^^ ^,,^ 
 
 it -uld seem, -"^ "^ '^ .^ould scarcely be worse 
 Cl.urcU's history, ^'^\''""r\.„,„ check on him, that 
 ,l.,t Satan ranges abou w.m UtU ^.^^^ ^ , j 
 
 ,„„e portion of the an -pe •« - . ^ ^^^^ ^^^^.^^^^^ , 
 counterfeit forms of e.g.on ^^^^ is thereby » 
 
 ,ge be thus <1««P«'='»^'^J\' ■ "o^oses «eat and thorough 
 ffrdedto the theory ^J^ \Pnrd U-s promised .-«< 
 alterations. In order '^at the . ^^, , 
 
 ,„ew themselves, ^"-^^'^l:^,, ,,e oppo-'^ "^ ^"°^: 
 effect this it is evident, that we p ^^^ ^^^^ ^^^ 
 
 now in use, '"-' '^^^'"P'Xat■ have prevailed than the 
 opposed to the »°"°"V which proposes that relig.o. 
 .hUem that we ="gg'=^''/^7,orentific subject , «l.'ct 
 Ihould be raised to the ""'-^ nc "^t it becomes the.: 
 ,.r.es upon men the -"^'^^''^"^J^ f„, , pU„ „/ *>,« 
 ./the business c^ the g-P J" J-k ^^J^^^^ ^^^^_ „., 
 
 causation ,• which wh.le t V''^^^\^^ ^■^■^, .working in »" 
 .U holy action is carried oa by th Sp ^^^^^,„ 
 
 through his disciples, brings forwar 
 
 ses. 
 
345 
 
 and joy» 
 ibulation. 
 ices. Tht' 
 s cft'eci. — 
 )fClirist -A 
 
 ices of tl^^ 
 It seem^ 
 
 out of tbir^ 
 hose which 
 led. But il 
 s epoch *, if 
 e features oi" 
 ious era, arc 
 Lcal a vnattcr 
 word of God 
 epochs of the 
 ;\y be worse, 
 ,n him, that a 
 li spvirious and 
 iiaracter of ib'' 
 
 is thereby af- 
 , and thorough 
 5 promised may 
 suited. But to 
 pposite of tho^e 
 It can be more 
 mailed than the 
 es that religio" 
 i subject; whid 
 it becomes tber 
 . aplano/^M 
 lem the fact, thai 
 it working in M 
 g position that li' 
 
 IS no capricious being, but acts by laws which have nevor 
 
 et been 
 
 (1, which need 
 
 be 
 
 ;hed 
 
 examined, wuicn ncea to dc scarcl 
 ranged and applied? If the change that we propose be 
 radical, Scripture in advertising us of evil days that are 
 to be got rid of, and good times that are to bo rntcred on, 
 sanctions a complete revolution. To peruse the descrip- 
 tion of the black era that holv writ mentions so often and 
 so particularly, and to examine the characteristics of th»! 
 better times ihat are to supervene, is to accustom the min<i 
 to the idea of improvements. If we have cause to think 
 that we are in the one, and that we nmst pass into the 
 other, then in order to so great an cfTect there must bo 
 definite causes. We sujjfjest as one of these, that the 
 commission should henceforward be taken as an injunc- 
 tion to go forth and regenerate ; that men should be taught 
 to consider that the Holy Ghost is iu the Church ; thai 
 the convert should be led to believe, that he has really no 
 other mission than to beget spiritual children. From 
 what we have advanced, our proposition should not bo 
 rejected simply because it speaks of sweeping changes. 
 
 2. Throughout the Scriptures there is the mention made 
 of a better eondition, into which the Church is to pass, 
 after it has run throuirh the difiiculties of its earlier sta- 
 ges. This topic begins soon, and it is carried on from 
 page to page. We meet with it in the Pentateuch, and 
 from thence it flows on in a continuous stream, till wo 
 find its termination in the Apocalypse. Each writer refers 
 to it not once but many times. In some of the prophet:^ 
 there are few chapters but have allusions to it. Probably 
 it is not too much to say, that of all themes it is the one 
 which comes up most frequently. It constitutes as it were 
 the most common burden in the songs of the prophets. — 
 He who is even moderately acquainted with their writing*, 
 must be familiar with this subject, it recurs so often It 
 
 1 r<* 
 
 m 
 
 
346 
 
 IS depicted in its rise, its pro^rrcss, and its lulfdinent. li 
 IS drawn by a variety of liands. It is surveyed from very 
 many poiiiis of view. IJut this idtiinate estate of the 
 Cliurcli is widely dillerent from tliat posture of alVairs that 
 we Iiave noticed in the foregoinij liead, therefore in order 
 to bring it about, tlicre must be strenuous causation some- 
 where. No doul)t the formal Zoophytes who at present 
 give laws to the churches, have a method of bringing 
 about this golden age, which enables them to be (juuo 
 passive. They ellect their purpose by supposing a visible 
 corporeal advent of the Messiah. We cannot imagine 
 what object this can possibly serve, except to afibrd 
 churchmen a dispensation from the necessity of being 
 useful or virtuous. It is a clumsy and we thuik an im- 
 moral idea. It throws into disgraceful banishment the 
 thought that Christ has said, *' Lo I am with you always 
 even to the end of the world." It quite gives the go by 
 to the doctrine, that the Holy Ghost the Comforter is 
 vouchsafed to the Church, down to the end of time. It 
 lends countenance to the low and stupid notion, which con- 
 ceives that God cannot accomplish great purposes, unless 
 he employs ocular and bodily expedients. It helps out 
 the views of that useless sentimental and heartless class, 
 that is willing enough to see great changes etfected, pro- 
 vided they are freed from the necessity of contributing to 
 them ; that does not care how soon there are revolutions 
 in the Church, if they themselves are only permitted to 
 remain idle and worthless. Horace might seem to be 
 writing for this sept, when he advises the epic poet not to 
 bring in a God unless some situation occurred that ren- 
 dered it essential ; unless some knot presented itself, 
 which it needed a divine personage to untie. Deeming 
 God in the spirit too weak an agent to introduce the bet- 
 ter era, they are forced to suppose that God in th^ bodif I 
 
 must 
 IJ.'ivii 
 ':oij1(| 
 li/ies;: 
 
 •^hctr 
 ind hi 
 
 'vhcrei 
 \Vhat 1 
 Jiiight 
 •« Scrij 
 "f that 
 '>een tt 
 [Joly G 
 A fv,w 
 •Hid full 
 'je onte; 
 ^'hurch 
 'ors of tJ 
 ^♦-Ttaintj 
 progress 
 t>aliny c( 
 or any 
 'rom the! 
 ""aginiij 
 
 h fneani 
 They ac 
 'ny new| 
 tiiey inti 
 • "f manl 
 ceive a 
 ^n their 
 l^ui no tl 
 f The 
 
 ^^JGgO obi 
 
3^47 
 
 cnt. ^^ 
 Dm very 
 } of the 
 V:»irs that 
 
 in order 
 ion yotne- 
 it present 
 
 br in ping 
 
 he <luito 
 
 imagine 
 
 to afford 
 of being 
 
 ik an im- 
 hment the 
 you always 
 3 the go by 
 omforter is 
 Df time. It 
 , which coD- 
 (oses, unless 
 It helps out 
 irtless class, 
 ffected, pro- 
 ,ntribuling to 
 e revolutions 
 
 permitted to 
 L seem to he 
 ,ic poet not to 
 rred that ren- 
 Bsented itself, 
 tie. Deeming 
 •oduce the bet- 
 od in th« bodif 
 
 mu-it enter on the scene, and take the direction of aflrtirs. 
 Ilavintr scarcely an idea of the fict that (Jod tlie npirii 
 could do nil the work tlirongh nii^ht, wisdom, and ho- 
 linest: evinced in luiman a<r(.'nts, tlicy devise the strange 
 scheme which allows humanity to fester on in imputency 
 ind badness, and manugca its object by a roup <le tcatre, 
 whereby Messiah comes in inveated with visible functions. 
 What they seek to eHect by means of a new dispensation, 
 might and will be accomplished at a cheajxjr rate, and iii 
 .1 Scriptural maimer, by the development of the resource* 
 of that under which we live. These as yet iiavc scarcely 
 !»eeii tested. We know that there is Father, Son, and 
 Ib'ly Ghost, but this is almost the sum of our knowledge. 
 A few first principles are laid down, and witli precision 
 iiui fulness, but the />rat7/ca/ part of the process is yet to 
 l)C entered on. There is reason to consider that the 
 <"liurch is still in tiiat transition state, to which the wri- 
 ters of the New Testament successively advert. There \» 
 rertainty to assure us, that whatever be tlie degree of her 
 i>rogress at this hour, she must necessarily arrive at a 
 i>almy condition, when she sfiail be without spot or wrinkle, 
 or any such thing. Theologians in order to convey her 
 Irom the one posture into the other, are in the habit of 
 imagining a new economy ; they bring about the change 
 by means in ichich man is supposed to have no share. — 
 They accomplish their end without calling into exercise 
 any new energies on the part of believers, and therefore 
 they introduce a new era, without adding to the morality 
 of mankind. Wiiile humanity crosses its hands, they con- 
 ceive a golden age to come down from above, rcadi/ viad^'. 
 
 I In their plan, righteousness may look down from heaven, 
 
 Ijiljul no truth springs out of the earth. 
 
 M The principle that we advance does not seem liable to 
 
 I f hego objections. It produces the change at a cheaper 
 
 11 
 
348 
 
 rate ; and whilst it docs so, it bcjirfits the hitman race. Il 
 does not invoke auother dispensation, but it contemplates 
 the developn)ent of the powers of that under which we 
 dwell. It gives out that the practical department of true 
 religion remains yet to be unfolded. It alledges that the 
 career of the gospel is still to commence, so long as man 
 has not thrown off the shackles of fatalism. It affirms 
 that until believers find themselves in the posture of car- 
 rying out the purposes of God, not blindly, but in a con- 
 scious and systematic manner, residts, so far as men arc 
 concerned, take place by chance. Instead of joining in the 
 common exclamation that it is well with us, this theor\ 
 would look out upon the domain of the visible church, 
 would descry in it few enclosures or signs of cultivation, 
 and would regard the vegetation that does exist, as the 
 effect of birds dropping seeds as they flew across it. Thi.- 
 dogma would take hold upon the recognised statements o( 
 the bible, that the end shall be glorious; it would afiinn 
 that there is a way toward this effect that has not yet been 
 essayed, because the mam instrument that scripture point:^ 
 to has not been brought into systematic operation. Wc 
 consider that our view receives much countenance from 
 all those passages that speak of good times to come, be- 
 cause we cannot imagine any thing more likely to produce 
 this glorious future. It must have influence with the di*^- 
 cerning mind, that it proposes to accomplish the end with- 
 out strange expedients. It suggests no eccentric vagarie? 
 It works from the old doctrines. It is a deduction or co- 
 rollary from what has been long and generally admitted 
 It finds new energy in old tenets. It improves upon tlio 
 opinion that the holy spirit resides in the believer, b; 
 maintaining that \iq does so not merely to save the on*^ 
 man, but to make him the agent to quicken others. I' 
 Bays, let this idea be carried forth into all the consequcn- 
 
 tlom, 
 
 3. S 
 that an 
 admitte 
 f ensc t 
 fenl it 
 
349 
 
 race I^ 
 itemplate.s 
 
 which wf 
 iiit of true 
 es that the 
 ng as man 
 It affirms 
 ire of car- 
 t in a con- 
 is men arc 
 ining in the 
 this theor\ 
 ble church, 
 cultivation, 
 ;xist, as the 
 jss it. Thl.-* 
 statements o{ 
 would affirm 
 not yet been 
 •ipture pointi 
 ration. ^Ve 
 enance from 
 to come, bc- 
 y to produto 
 with the div 
 the end tcith- 
 Uric V agaric? 
 luction or co- 
 ally admitted 
 fves upon tlv 
 believer, '^': 
 save the on<^ 
 n others. 1' 
 he conse(Hi«n- 
 
 CCS tiiat flow from it, and from an old root you procure a 
 new system of practice. It contemplates the splendid fu- 
 ture that is promised to the gospel, and it says in order to 
 roach it it is not requisite to suppose another dispensation, 
 thereby dishonouring the spirit, and not improvincr man- 
 kind ; develop the resources of the present economy, let 
 the believer apprehend what follows from being born 
 airain, let him ascend to the understanding of what is con- 
 tained in the thought of being a fellow-worker together 
 with God, and thus by benefitting men, you bring about 
 the result. It alledges that if our view of the comnnssion 
 uidy be changed, and if all who embrace the gospel per- 
 ceive themselves to be commanded to baptize men in(Q 
 tiie name of the Father, of the Son, and of the Holy Ghost, 
 there is enough of causation in this, to carry the church 
 forward to the splendid consummation of which scripture 
 speaks. It .says, instead of baptism by water, let us have 
 the baptism of the spirit with the consetiuences specula- 
 rive and practical that arise ont of it, and an agency 
 of indefinite power is obtained. It affirms that it would 
 be no small accession made to the energies ol the gospel 
 to put each individual christian in possession of the idea 
 that he is bound to propagate, and that in proportion a.s 
 he multiplies, he honours God, secures glory to hinisell, 
 and augments his capital of faith. It declares that how- 
 ever splendid be the prospects held out to the church, 
 there is enough of power to realize them, in the docirint 
 of Jehovah shining out upon the world, through the wis- 
 dom, strength, and goodness of his spiritual people. 
 
 3. Scripture assigns powers to the church evangelical, 
 that amount to all for which we contend. Let it be once 
 admitted that the order to baptize should be read in the 
 fensc that we maintain, and all the rest follows. At pre- 
 sent ii is understood to mean an injunction to use a cere- 
 
 u 
 
350 
 
 mony, in which water is employed. Let the other signi- 
 fication be received, and it will be regarded as a commami 
 to convert. It is too soon in the day to assert that this 
 cannot be done, 'f it has never been thought of. It i? 
 quite too presumptuous to declare that it is v/rong to con- 
 template it, if the bible be express in asserting that it must 
 bs donp. The sense which we attach to the comniission 
 was held by a part of the church two centuries ago ; bui 
 tlie consequences that grow out of it do not appear to 
 have been clearly seen. Men discarded the rite, vvithoiu 
 j^erceiving the vast idea contained in the doctrine. It 
 this reading be admitted, agency of the most distinct kind 
 follows, and by necessary consequence. Sentiment mav 
 attempt to get rid of it, formalism which exists without 
 the spirit, may try to cloak its own Jeadness, and endeavour 
 to make out that the notion is impious, but still the ques- 
 tion remains, has the commission to do with water or spi- 
 rit, is it a command to wash or to quicken ? If the ar- 
 guments be entertained which say, that it has reference 
 to the higher thought, we must not quail before the con- 
 sequences they involve. If the church perceives the im- 
 port of the commission, and yet feels that she cannot ex- 
 ecute it, she is not called upon to add duplicity to igno- 
 rance, by striving to explain it away. She may honoura- 
 bly escape from the dilemma, l)y avowing her deticicncy, 
 and may promise that she will look carefully into the sub- 
 ject. The ordinary meaning attached to the comniission 
 connects it with an art. Those who understand it in tlK 
 ritual sense say, that it is an express command that chris- 
 tians should go forth and use water. Can we substitute 
 the spiritual for the carnal'sense, and then deny that thert 
 is to be causation on the pan oi men ? It is an injuiic* 
 tion to baptize, whatever sense we append to that word,- 
 lu the one case, mea as agents are supposed to be cofn 
 
 man 
 
 agei. 
 
 this 
 
 of C 
 
 force 
 
 Ton n 
 
 It 
 
 shouh 
 
 versio 
 
 not ha 
 
 to go 
 
 th:it is 
 
 fo go a 
 
351 
 
 ler signi- 
 coinmanii 
 
 that ibis 
 
 of. It i? 
 
 ncr to COn- 
 
 tiat it must 
 oiuniission 
 s ago ; bui 
 t appear to 
 te, vvitUoiu 
 octrine. ^' 
 listinct kina 
 itiment n\•<^) 
 fists without 
 id endeavour 
 till the ques- 
 water or spi- 
 ? If the nr- 
 has reference 
 jfore the con- 
 ceives the inv 
 jhe cannot ex- 
 ivcity toigno- 
 may honoura- 
 ler deficiency- 
 y into the sub- 
 le commission 
 rstand it in tbc 
 land that chris 
 we substituu 
 deny that there 
 It is an injunc 
 to that word.-j 
 )sed to be com- 
 
 manded to do an act with water ; in the other, men as 
 agents are ordered to do an act with the spirit. When 
 this meaning is connected witii the commission, the words 
 of Christ that immediately Tcllow, are invested with a 
 force which they had not before, "And lol I am witlj 
 rou alvvay even unto the end of tlie world." 
 
 It is almost marvellous that Penn and his followers 
 should so lonfT ajro have come at the conclusion that con- 
 version was the thought contained in the commission, and 
 not have arrived at the inference that ;nen were ordered 
 to go out and do the conversion. If it is regeneration 
 th:it is the subject matter, and if Christ tells his followers 
 to go and deal it out, he does not enjoin them not to deal 
 it out. If he orders them to go and do an act, he cannot 
 be supposed to give them no c^«Miection with the act. If 
 lie appoints them to baptize \.illi the spirit, it cannot be 
 treason against God, that they should so understand hi*, 
 words. Let us be deliberate before we fix the mcanintr 
 that we think ought to be given to the passage ; when we 
 have settled it, let us not skulk from it, because it shews 
 us up, and demands of us functions which as yet we know 
 not how to exercise. The posture of those who interpret 
 the commission in the ordinary sense, and who think that 
 they are carrying out its intentions when they are sprink- 
 ling or being sprinkled, is consistent, if it is not dignitied 
 or spiritual. The position of those others who read it a« 
 ^ liaving to do with conversion, and yet maintain that be- 
 I lievers have no direct influence in converting, is foolish, 
 I :ind like all folly has some duplicity about it. There is 
 I m it an attempt to connect themselves with high matters, 
 and yet not to connect themselves too closely. It proceeds 
 from a desire to get at a benefit, without incurring a risk. 
 A thorough-going man, to whom truth is the chief object, 
 is rejoiced to think that a magnificent view can properly 
 
 Uh 
 
 m 
 
 WMi 
 
 1 
 
 ok 
 
 1 
 
 
 m\ 
 
 r 
 
 o 
 
 lil 
 
-.•>. 
 
 ■ioi 
 
 ■ ...r,. even if in receiving U he 
 be obt.u.ed from tins ^'^"1'""^; ^ „,„us of himself and 
 „ forced to throw down all hjA.. „ ^^ ^^ . ^^^_^^ .^^ 
 
 ,Ue church in general. I o . ^^^ ^^^,^ ^^, jer 
 
 go forth and regenerate ma.U ^ ^^ 
 
 Lings God and ''Y-^.j^ '"3":, ,,ere is hol.ness and 
 ,s conunonly thought P°^^''^'^-. ^rrue, it brings other 
 
 glad tidings coutarned .n t le • ^^^^ ^,,„„g ,.- 
 
 ..evvs alo..g with, .t ^''f . »' "^f^^; o.eir lethargy andsel- 
 „,erto, it reproaches cj"'^"^"; " ,„, .e doing. The 
 r.,„,ess, it iuvttes them o r.e ^^P ^^^ ^^^^^^,^,g„„ , 
 really honest man .s w>llu „ ^ ^^„^„(. ,,e 
 
 .„d the reproach together What J ^ .^ .^ ^^ ^^^ 
 „«ered against al, ^ P- _^f „;1, .Uocld be g.ven to 
 ,nore consequence that a "^' Y^ ,f fruitless in his 
 
 ,el,g,on. than that he shoul th nk h^^ __ ._^^^^^ ^^^.^^^ ^^,„ 
 
 doctrines and l''.^';"'^- '^ ^^ ,h„„,d be proved wrong, 
 not act so cand.dly. r '»^ * ^,,„„,d be exposed, tha, 
 that the nakedness of /.-.don^^'n ^.,,^„ „„ich he 
 
 ,, shonid be force ^^ °1-" J ^^^ „ew opinions into u, 
 has so complacently shn^nd a ^^ ^^^^ 
 
 that the sages of past "'"f \° should be declared 
 
 caled so thick a coatmg « °'^^;'';;^^'b^ ^ndnred, there . 
 to have been mistaken •. t^.- -nnot J> ^^^^^^^ ^^^^ „^ 
 „o view within the round ot tlnn„ 
 would m.tke such ^^"■f^^''.-^,, ;, „ot a cur.ous frag- 
 I„ our estimation the '^<""™ '°" ^^, „eral surface 
 „entary passage that -n -uU ^^^^ .^^ ., of a p.ec 
 of Scripture, and .s of a d.fierent ^^ „„, ,,g.. 
 
 with the rest. It >s o «™"^"' ' J , to contain an ot 
 .„ent that the last words of Jesu. appe .^ ^^..„ ^j^, ,, 
 
 der to his followers to -f " "^fj^J, ,„oe to shew. tJ 
 
 definitely to the f^-^^ f "^^ "f^.e B.ble. One of * 
 it coincides with the other partsol ^.^^, , 
 
 first considerations that comes tn to suppo 
 
 iho fact 
 
 gospo! V 
 
 powers f 
 
 follow tl 
 
 devils ; i 
 
 t.iko up I 
 
 fhnll not 
 
 thoy sh;il 
 
 Uiis sliitc 
 
 Ml connc 
 
 iho coini] 
 
 nstic, or 
 
 or it shali 
 
 is uncoil 
 
 those wIk 
 
 (icrr. It 
 
 ^ay, that 
 
 ^he faith. 
 
 opposite c 
 
 of fiirnisl 
 
 is far in or 
 
 nill bo in 
 
 Our Lord 
 
 that sinrn; 
 
 thispromi 
 
 fcoulcl hap 
 
 |t hung SI 
 
 iions shew 
 
 kily a pre 
 
 Soth 
 
 >^^ coinf 
 
 [ill be po 
 
 lied to til 
 
 lent, hav 
 
353 
 
 ig It l^c 
 self ana 
 iction to 
 Ml order 
 Lher tUan 
 vness and 
 ngs other 
 wrong l^i- 
 
 gy 
 
 and sel- 
 
 uig 
 
 The 
 >urageinent 
 censure be 
 it is of fa^ 
 be given to 
 jltless in hii 
 J calibre wdl 
 roved wrong, 
 jxposed, thai 
 •cle Nvbicb he 
 inions into \l 
 ^as communi- 
 d be declared 
 ured, there is 
 Ivvhose sake lie 
 
 a curious frag' 
 
 gener 
 
 al surface 
 
 it is of a pieccr 
 
 ^ce to our argu 1 
 
 o contain an or 
 
 l^t it NviU add ir. 
 
 ce to shew, d^^' 
 
 ble. Oneoftl'" 
 
 ort this vjewi ' 
 
 the fact that our liOrd, in describing the fflfoct that the 
 ;[^ospel would exert, whoro it was received, attril)utos to it 
 powers of :i pntrrnafural kind, "And tliese signs sliall 
 follow them that believe ; in my name shall they ca'^t <>ui 
 devils ; they slinll sj>eak with new tongnes ; they shall 
 inke up serpents ; and if they drink any deadly thing, it 
 t^lmll not hurt tliein ; tliey shall lay hands on the sick, and 
 they shall recover." Nothin:^ can be more absolute than 
 this statement. It does not say or imply, this shall happen 
 111 connection with the preacliing of the twelve, (.r when 
 the commission is exercised by a duly authorized ecclesi- 
 nstic, or it shall occur at the first starting of the gosprl. 
 or it shall last during a period particularly specified, fi 
 is unconditional, it is unrestricted, it demands only of 
 those who should exercise such gifts, that tliey should bi- 
 licvc. It is a trivial reply to so great an annoutjceinent to 
 friy, that these energies were exerted in the early days of 
 ihc faith. This fact may rightfully be used to prove the 
 opposite of that to which it is commonly applied. Instead 
 of furnishing a reason why they should not nov/ exist, »t 
 is far more adapted to supply an argument why they should 
 nill be in operation. The reasoning would run thus : — 
 Our Lord, before he departs, pronounces the declaratioa 
 that signs shrdi follow the reception of the truth. But 
 this promise was ratified as speedily after it was uttered, as 
 icould happen. No sooner had the holy spirit, on whom 
 |t hung suspended, made his appearance, than these to- 
 ons shewed themselves. Thus the scriptures contain not 
 nly a promise, but proofs of the truth of him who made 
 So the events that occurred after the day of Pente- 
 t, come in to the aid of the argument that there should 
 ill be powers in the church, and cannot rightfully be ap- 
 ied to the support of the contrary principle. A state- 
 cnt, having no reference to time or plaee, is given forth. 
 
 
 
354 
 
 .t,elf b, cenam fruits. H w» 
 
 a.at fauh should evnce '««» "J ^„„ <,f u.e gc^pel- 
 partially accomp "bed m he Ji-^ = . ,, ,,nnot 
 
 ;„t 0.0 partial (uiajtent he^p thej,^ . J.^ ^^^ ,, 
 
 ,,c used for its <"«'^^'°7 . J ^^ , position contained ... 
 i, ^ ,nuch relates «. »'' ''^ ^^"l^%,orns of it have a^- 
 ,„e bible; to sa, then tUatjm^^P^^^^,,,^,^^^^ 
 
 ready been exhibited .» to a » g. „ ^.^ation «hy 
 
 „eicctcd. According to h.ew.^^^^l^^,^^^_ ^^.„„,j 
 
 powers are not =">"»' ^ P";^" /p, energy that produced 
 le aunply this, tk.y f- J j^ JJ';,,. fom which the 
 U,em became exunct , the tro » ^^.^ ^,,,^y ,,,,e.i. 
 
 emanated, passed »w»^;^ ;;7; .„ise that conferred 
 „ot because of a '-"'':"X*" 'circumstances makin, 
 ,„em,notonaccouno a change ^^^^^^ ,, 
 
 ,hem unnecessary, but ^^^^ ,„,,„3e the fa.th ol 
 
 otUermen." ;i''-y ^'^-^ ';;eie needful to give then, 
 prnniLve believers had the ext ^^^^^^^^ j^ ,, 
 
 Lmg; they expired when t IJ U ^^^ _^^^_ ^,^^„ 
 
 ,„uch cheaper to place the sub ec' ^,,„, „, ^arc ... 
 
 ,o adopt the usual -'""-^^'^^^^e' were eifects a.i 
 
 „.«/ «/ i'^^""'"- ""trrire'was decided spirituality to- 
 «5„s formerly, because the e . ^^^^^^ ^^^,, ,. 
 
 ient in the CUu-ch ; and to al^J ^^ ^ .^ _^,,,^, 
 
 ,„,e occurred are no >o"g« Jj^ »^ J' ,. -rhe most ..■ 
 ,vords that faith may ^''J^^^^^^ ,,^ ,.,t the .pir« » 
 ,„„! explanation of the phenome _ ^^^ ^^^.^ 
 
 „„, „, present as to make s.gn P ^^ ^^^ ^^^^^, 
 Unow to be the case when we at^ ^^^^ import of * 
 
 ,,,es of religion, ''"Vton of Man cometh shall he W 
 
 ,„ery. " but when the S n o^U. ^^^ 
 
 faith upon the earthi In t. ^^^^ ^.^^^^ „f J 
 
 statement of J^'»'",t.th an amount of meaning co^ 
 occasions, is invested -*;^,„ ^^ represented a. g.v>.( 
 «,en.utatetotheca»e. OurU>r 
 
 a deliver; 
 should b< 
 It should 
 I a the h 
 accompli: 
 the princ 
 like atrer 
 the difHci 
 mg amon 
 IS wamiii 
 and peril* 
 voy of ou 
 <ra. Th 
 explained 
 ""uniptioni 
 two ec 
 the prt 
 '.he mar 
 of great 
 and encoi 
 '-'bb, eiic 
 hopes. \ 
 Das^a^e si 
 to US evei 
 Scripture; 
 fere most 
 Knually tl 
 tnt tongu 
 he heart 
 hat the h 
 |f rainiste 
 'ee insist 
 i, that ih 
 >ll8cted 
 
3^5 
 
 It wa» 
 
 gospel. — 
 
 it cannoi 
 
 lit upon ill 
 
 )nlained in 
 
 it liavc a\- 
 more shouM 
 aiiation wby 
 ^]m, NVOuU 
 lat produced 
 
 vvhicli Uu y 
 rhey ceased, 
 tiat conferred 
 ,ances making; 
 
 became " a- 
 ase the faith oi 
 I to give them 
 ,aracter. It i* 
 category, than 
 hat wc have «o 
 ere effects aivi 
 i spirituality re 
 
 a deliverance for all time. He is seen as indicating what 
 should be the influence of faith in every situation in which 
 It should truly exist. His prediction is beheld as fulfilled 
 in the history of primitive Christianity. The incipient 
 accomplishment of the promise is construed as proving 
 the principle, and invitinjr us to expect like thhigs when 
 like aorencies shall be a<Tain in existence. In answer to 
 the dithcully reared up, why have we not such things work- 
 ing among us, the reasonable reply is returned, the ag(Micv 
 IS wanting, it is in accordance with prophecy that dark 
 and perilous times should supervene, and the actual sur- 
 yny of our own period proves, that it belongs to the bad 
 era. Thus a grand announcement is kept great, it is not 
 explained away, it is not frittered down, no gratuitous a?- 
 •"uniptions are mado, no attempt is ventured orj to .set up 
 two ec niies, one for the early Church and another fi»r 
 the prt , no sophistical endeavour is used to represent 
 •he mai deplorable weakness and irreligion as tokens 
 
 (»f great sperity, and believers are at once censured 
 and encou aged, censured because their fiiith is at a low 
 •'hb, enc <uraged to associate the future with brilliant 
 hopes. We do not at all contend that this remarkable 
 
 ults such a»| i)as6age should be understood in its dry letter. It appears 
 
 othei 
 
 t res 
 
 s to say in 
 
 The most n^- 
 that the epini i> 
 ,\e ; and this «^ 
 , the general fei 
 he import of tiie 
 ,eth shall he fi>i^ 
 
 the momentoiii 
 
 most sign 
 
 al of al 
 
 of meaning ^'\ 
 presented as gM 
 
 to us even more agreeable to its tenour, and the rest of 
 Scripture, that it should be understood in lis spirit. We 
 are most willing to believe that devils are to be cast out 
 lictually though not visibly, that the speaking with diffcr- 
 fni tongues is to be regarded as meaning the mastery over 
 fie heart and its emotions which believers shall exercise, 
 liat the healing of the sick refers to the still higher gift 
 If ministering to the diseases of the mind. We in no de- 
 ree insist upon a literal reading. What we stipulate for 
 hat the passage be taken as expressing all that can bt^ 
 )!l9cted from the words, when they are estimated bv a 
 
 
36u 
 
 ,„.a r,n.l accurate -"?";;:;; '....yV -loctnaco. 
 
 • :■ , teen Hubjectoa to tl,c pr c^ ^^^^^ ^^^^^ . 
 
 pr-,\ minil "f tl»' n>'"'' '?"" . ,,,i„ute fraction 
 
 ,ho f.venis of ibe ^»^^^.'^"''\,„,,ea themselves unmen.^U 
 
 graces that ^ave, ,,,,,ir li'mli ami boh F^^^o 
 
 poorly explained away Ua ^_^^ ^,^^,,^_ ,„,, „,e t... 
 
 [, contending that ti.e " S » ^^ ^,,,^ ,„ , ., „„. 
 
 p.,t, -bat the -"-^J, ';,::^e .n any part oC Chr. C 
 ,,:cate xbc doctrme of tin. a-= g ._^_^^^ ^,,^„ ,„,„e,np 
 
 don,, «ould l«o-''\"°;,; ",,a >t, wonUl receive nol * 
 ,„'„ •riic man who ad%ance ^^^ ,^_^g^„g, , 
 
 "k-s than fool or impostor. .^"^ ;„j,,„ „,- .UrWnc. . 
 
 UtelU of power over he "^"^ ^u^^M H'-ble tea 
 
 "';""■ 4 1 ,nto the mysteries of human natur ^^^ I , ^^^^ . ^ ^ 
 
 1 n t rn, nster to a mind diseased Ar ^^_^ I ^^^^ _^^^ 
 
 "" '. ir^ Are they not "-antedj Uoe ^ _, ^_^ _^^ 
 
 vn cxiii«-GuL>v> . - tlipir exercise . : 
 
 urc of mankind cry aloud fort- ^^^^^^^^^^ „, t,„ 
 
 4 .Scripture by ways and mean ^^^^^^^^^^ ^^,, 
 
 ■ n.lcr any one definition, appea's ^,^,. 
 
 ced under an) .^^ s„m„.ons Andre 
 
 to believers. \V "en ^,,g„, fi.Vicrs ol n. 
 
 .0 follow bUn, be promiss^t ^^ 
 
 Unu wb.ch '«P'^.-"" '\,^, ^le withdraws them f • 
 •>"^-S"--^''.''''''^r:.n)rely they were agen..^^ 
 
 -::oSnha:t^.;:f-:-^^^^^ 
 -j".r:::rt:.oce..-ehe.. 
 
 ;2'X>(i W(»r 
 
 Wlicn CI 
 works foi 
 fame th( 
 ] xikini^ (I 
 rcrt Jsh.'ir 
 beings, 
 by l\»,() til 
 maintain 
 liirht ofti 
 fuj^e its o' 
 light does 
 on wliicii 
 ooucernci 
 iiive no t 
 contrary I 
 :i"riich in 
 pirison si 
 i')o shoiil 
 
zr,7 
 
 . (locinnc o^ 
 The pfissi^2< 
 
 Tour li2nl ?o slniT? l)cf()ri-' men ihnt thcv miv s("^ vo'jr 
 ;f<x)(l w(»rks and glorify yf»'ir fuller which is in hrivcn." 
 Wlicn (^hristiiins arn distinctly enjoined to perform ptMul 
 i\ l>y I works for this reason anionij otherr<, that these mn> b-*- 
 caine tlie cansc of faith in the minds of those who ar- 
 ! H)kin::r on, it is a strani^c ajfyeriicMi tliat man has n(» di- 
 rect sliare in occasioninj; the conversion of his fellow 
 Ijcin^s. In the s;mie discourse, believers are spoken of 
 by tv'o titles, eticli of which invcijves the opinion thit w.^ 
 m;vintain ; they arc named the filt of the earth and flh* 
 lii^^ht of the world. If silt has no immediate power to in- 
 fuse its own (jmlitie:?. into that on wliich it is sprinkled, if 
 hght does not directly sprcail its influence over the surface 
 on which it is poured, then, as fir as these inni^es ar'" 
 ooncerned, it may be admitted tiial failh in one man cir,, 
 bave no tendency to breed its like^iess in another. If t. o 
 contrary be the case ; if each of these objects is an ai^ent ; 
 no Ik' '.!' each imparts its qualities, then wc contend that the C"m- 
 p.irison should be understood to mean that the Chri inn 
 ii)o should exert direct causation, in every part of thf^ 
 ilhble teachers arc enjoined to feed the flock of Christ, 
 ^nd in cases not a ftjw, they are censured because they 
 have not supplied them with food. Can a man be said to 
 ^ccd another, who does any thinjr short of putting truth 
 •mnot be rc*^'' I'lto the heart of his hearer ? Would he be commanded 
 t tribute 3 il^'^" f^ do this act, if it were morally impracticable ; ifitv«a.> 
 matter to which a believer wa;s essentially incompetent. 
 )uld there be any justice in the rej)rimand pronounced 
 ainst those \vho do not eflfeci tlie obj«ct ? Anion;.' th'^ 
 vectives uttered against the Pharisees, this is one, thai 
 ^y shut up the Kingdom of Heaven against men, tliMi 
 ;^ hig^'-^^y did not Fuller them that are entering to go in. Il 
 faithful teachers of reliffiou are blamed that thev closc'd 
 door«J of hf»aven against onquiro,--}. it i^ to be prp^utr<?i 
 
 prciing 
 md preicrniv- 
 uute fractu>n 
 .a fulf»n<'*^ »" 
 lint reli^»<^'^ 
 ^•05 unmeuseU 
 Uiaii to be t^i* 
 Vircd with tii> 
 Jlirisiirms bav. 
 y prcrogJ^t'i^*^' 
 c, that the inn 
 thisUtur, to '''■ 
 
 iian contempt • 
 a receive 
 
 L the language 
 
 ]om of ^^^^'''- 
 aiure, ofcnvub: 
 
 Arc these energu 
 
 Does not the V 
 
 rcisc " 
 
 Aiulrew and T'^ 
 hem fishers of H 
 ,1c 10 imagiix' - 
 ,,tbdrawstbemft^« 
 .y were agents, 5> 
 3 fisliers in 
 i,t, be advances ' 
 where he sa)'^' 
 
 l^m 
 
 1 
 
 'H» 
 
 h' 
 
 ^3^ 
 
 
 '''1^ 
 
 L^ 
 
 ^*M 
 
 &! 
 
 1^ 
 
 f 
 
 ii& 
 
 i 
 
lo 
 
 
 358 
 
 .hing like the .n,pos. . A ., ^^^^^^ ^^.^,^^ ^^^ , 
 
 »,,t oO.ctw.se. 1l'"<: \^ ' j ^ unto you, whai- 
 tl.,- lolloW.ng Scnpt"'"--"- '„ i,^ ^ou„d in Leaven , 
 
 soever yo sh»U .nnd on e. ^-j ^,_^^„ „^ , a u, 
 
 ,„.l whatsoever ye shall loo c ^ ^^ .^^, ^^^ ^f y,„ 
 
 heaven." Aga.n. " ^:^^J^^ „,., that they shaii 
 .ball agree on earth »«/""; ""=f v.u.er «hich u .« 
 „U. u shuU be done '«' ' ' ^^f J/g.a^ered together .. 
 
 heaven. ^^ ^^'-■•^^"^" ^S'.t of Lm." And aga.. 
 ,„y name, there am 1 .n the m dst^^^ ^^^ ^^^^.^^^^ ^,„„ 
 
 .. Whose soever sins ye rem , j ,,,ev are retained.' 
 ,he. . and «>- soever s.ns ye reta.^^;^; .^^ .^^ ^^^^,^, 
 Here is agency of a high sor . .^^^^^^^^ .^^ ^^^^^ ,g, 
 
 ,„ the followers of Jesus, tn ^^^^^^^^^^ ^^ ,,^ ^i„, 
 
 ,,„s founded claims on th.s passa . ^^^^^^ ^.^^^^.^^^ 
 
 .ble to exemplify the grarcs that m ^^ ^.^^.^^ ,^ 
 
 ,,e haspretended to the P--;^^^^, ^uhough not in > 
 Jeal with the l^es"''" - "" °J „.„ere Je.«^ 
 
 spiritual manner. I^%f ^^'I'o the di.c.ples. "a* 
 referring to his own >-"<=>« •J'^^ *," because I go un,o 
 neater works than these sh l ye .^^^ ^^^ ^„„ 
 
 U. rather-," '--;^;jr:SJt assigns, becausel 
 tade of agents. The reason ^^^^^ ^ . ^,^ ^„ „„, 
 
 ,o unto the *■;*">;: °":;;iou iu be invested ««: 
 It expresses .deas of h.s^ort ^ ^^^ .^ ^^_^,j,, 
 
 high powersbecause the work o. F ^^^^^^ ^^ ,,, 
 
 he'causethe Son Ua--- ^^ J "^^/g 'a should d»ol 
 received gifts for »<=" ''*' ^"^ „hich is the M 
 among them, because » '« ^oj ° '« ,,^^ „„,« .h» 
 
 Ghost will come down from heaven^ .^ ^^^ „„ 
 
 A. nnwcrs Dossib e to the primitive v.iiu , 
 
 "S:::::^^ed with every era of the gospel. Ibell 
 
 Spirit is 
 believers 
 cendiriff 
 powers i 
 should c 
 the same 
 disciples 
 liigh, be 
 seemed 1 
 ^on that 
 my of t! 
 should c 
 chain of 
 oxpressl; 
 trary oji 
 these gil 
 to the n< 
 The pre 
 ming of 
 dure thr 
 5ence of 
 that the 
 have no 
 why po^ 
 faith. J 
 function 
 until th( 
 considei 
 nod of '. 
 The 
 , translate 
 for whic 
 of degri 
 ▼er, wh< 
 
369 
 
 o ilo «omc 
 operly cen- 
 le power l*> 
 DiUamcd ill 
 
 you, whai- 
 
 in heaven ; 
 l)C loosed HI 
 
 two of you 
 ,nl they shall 
 
 d together ir 
 And again 
 emitted unto 
 are retained.' 
 18 it promised 
 in every age 
 jgh at no tim* 
 iiese functions 
 been willing v 
 lough not in J 
 :e where Jesu^ 
 Jisciples, '' am: 
 icause 1 go uni^ 
 ;rs into the aiii 
 iigns, because 1 
 lei with all time 
 be invested w^i 
 ion is complete'^ 
 h, because he ha^ 
 Jod should dNvel 
 hich is the Hoi* 
 ^ut the cause thai 
 hurch, is one M 
 •ospel. ThelIol!| 
 
 Spirit is a standin>r (haractcr. His mission is lo toacii 
 believers till the end of the world. If the fact of his dcs- 
 
 ;ndi 
 
 )od 
 
 lid 
 
 ¥S 
 
 cenamg was a good reason why christians shoul 
 powers in the first century, it is equally valid why they 
 should continue to enjoy them in the nineteenth. lie if^ 
 the same yesterday, to-day, and forever. In apprif^iinf; Ins 
 disciples that they should be furnished with power from on 
 high, because he was about to repair to the father, Jesu* 
 seemed to confer functions that were to last until ti'e rea- 
 son that he assigned for them should end, until the econo- 
 my of the kingdom of grace was altered, until the Son 
 should cease to be with the Father as mediator, and the 
 cliairi of events was unwound. It would require u clause 
 expressly restricting this promise, to induce in us a con- 
 trary opinion. It would need a passage to afhrm that 
 these gifts were confined to a definite period, to lead 'i*^ 
 to the notion that they have no reference to our own limrs. 
 The prediction stands so plainly conjoined with the co 
 ming of the spirit, that we must suppose it designed lo en- 
 dure throughout the mission of that personage, in the ab- 
 sence of distinct assertions to the contrary. Inform m?; 
 
 m 
 
 that the spirit came to the early church only, and tiiat \vt 
 have no connection with him, and we will see a cau^r. 
 why powers should be confined to the first ages of iht 
 faith. Allow us to believe that the spirit will exercise his 
 functions until the cope-stone is put on with shoutings, 
 until the last saint is joined to the Redeemer, and wc will 
 consider that gifts should shew themselves along each pe- 
 riod of his influence. 
 
 The 127th and I28th Psalms, when the natural idea i-s 
 translated into its spiritual counterpart, support the view 
 for which we contend. They are in the list of the songs 
 of degrees. They give forth the thought, that the belie- 
 ver, when he shall have reached the eighth and ninth stu- 
 
 
 k^ 
 
 ? •; 
 
 'm 
 
 
 %l 
 
 
300 
 
 »••!» 
 
 ol' moral progres^ » 
 
 jhall become a parent 
 
 ihm 
 
 Lo children arc an heritage 
 
 The on« 
 f the Lord 
 
 ar« 
 
 arrow 
 .•,,,1 ,bc fruH ..r ll.e »•«.«" ";'•;' :;,V,a,,,. .,,■ UH^youO. 
 
 .,f 0,y bouse ; .l.y 'r'""'''^'' f ^ J^"; 'g,,daatod .cule of 
 .„.able.- "7V^ '' Tat. t -i -» '"'-'^ '-"'"' 
 
 pilgn... ef fai.b tbu. be .ball .^-'j „„, ,„„ po.„ 
 
 „.orely ... .i.e ''''"■• """ "" ^ ^ .Le case of b,... tHa. 
 .,en be.:une. HoW will ^ ' > '^c ^_^^_^ ^^^^^ ^,^„ 
 
 .i,e. voung, of b.m -''^\"'''' "^^„\ „„„ero,.. pro,.- 
 ,„. appreciate ,be ba,^..e.= o 1. ^ ^ ^^^^^^ ___ ^ ,,„. 
 
 „,, and of la... wbo -""^ ""^^^ ^^^,,„„ „.a all scnp- 
 n\,i:.l »ou«e, bow ''8--''''^ J ',,^.,,, ,et. b.uisolf to trv 
 '-•• ^""^ ""■■ ■"■■'" "'" ": £.e V life. .l..."Ul ...Id-way ... 
 
 „. career, or -"^"^'^ ' ^;;' ," ^e bal ...as.ered ^^,.\^^ 
 
 1,;.. yoUc or sel.r..^eoU.^^^ 
 
 _. ,nhc power <.U.^^^^^^^^ 
 
 .,rong. ho. consonant to Jl - ^^ ^^^^ ^^^^^^, ,,,,,, 
 
 ,,., ,Uh. proud peno on F ^ ^^^^ ^^ ^ 
 
 ,., UUenes. on society I l^^^^ On the utbo 
 
 prion' view wo 
 
 ,uUl conduct a just 
 
 |>;ind, i 
 
 ^r the church lingers ro 
 I' U reluscb to pioc 
 
 :id.Uion.-i, I 
 
 ,uud tbe lust of tbese f.ft.= 
 ,eud forward, if .. cont». 
 
 a;,feni. 
 
361 
 
 The oT\<" 
 the liorti ; 
 arrt)WJ* arc 
 
 heiu : tl»«^y 
 ii\i the eiie- 
 
 l)y the si<lt'> 
 rouiiil aboui 
 itcd scale ol 
 ;i lofty point 
 )mist:d t«> il»'' 
 Thu blc:.- 
 ut liow pot'i 
 , when laii^" 
 ilicir hie.iuin;; 
 ,se of hiin iW^^ 
 \\\in wl»o ticM'-t 
 inorous pro^'- 
 Kc:vvi ill a »P'- 
 , aiul all scrip- 
 s huiiseir to tr.v 
 
 ,uia mid-way m 
 ituuliziii^? influ- 
 lastercd the Ica- 
 mourn, has casi 
 ud deep exptn- 
 ticoine wi&e anJ 
 luight imagine. I 
 he should stamp 
 ;u to which an ^' 
 ;r. On the otbci i 
 St of these fif^^*^'' 
 ^rd, if it coniau:^ 
 
 few menibcra that have jrone up many de^rrces, and proba- 
 bly none that have advanced as far as the point at which 
 this promise may be realised, what wonder it' it doe** not 
 receive, or even understand, tlie blessing ? If nothing 
 but conduct could lead it on to this result, and if it does 
 not pursue this course, is it stran;rc that it does not appre- 
 ciate or believe in &uch unexperienced blessedness ? But 
 if scripture speaks of a man as haviiifj children in a spi- 
 ritual sense, it connects him with a<T(>ncy. A man cannot 
 enirender, he cannot multiply, without being directly con- 
 cerned in the transaction, lie iniirlit be ii;iiorant of many 
 who would be ready to own him for Oieir father in tlie 
 I'liilh ; but he must have contemplated the result, he must 
 have adapie<i means to ends, he must in a conscious way 
 liave lived by rule, he must havedone and sutVeredin order 
 lo j)roduce the etVect. To engender is to be a voluntary 
 
 a;reni. 
 
 When David uses such lan-niajre as this, " Restore unto 
 me the joy of tliy salvation, and uphold me with thy free 
 ?|)int. Then will I teach transgressors thy ways ; and 
 sinners shall be converted unto thee," he speaks of regtv 
 ueraiion as that whicli is the result of means, that which 
 follows from a dehnable mode of action, that which is so 
 much the eiVect of certain conduct, that to apply the cause 
 if^ Iv) be entjiled to look for the consequence. Give me 
 ihy spirit, through him I will teach, and the fruit of my 
 leaching will be this, that sinners shall be converted unto 
 iliee. Can we supj)ose a case in which a more direct con- 
 nection is stated as existing between means and ends ? — 
 Hut the man who says, confer the spirit on me, and then 
 I will go and brn g in converts, is immediately concernesi 
 in regeneration. He is not the first cause in the matter, 
 |but neither is he so in any other act that he performs- It 
 la iM God that we live, and mi)V€, and havf. Qur bein^, la 
 
 »• . ii'' ' 
 
 
 m 
 
 
 m 
 
362 
 
 the simplest thought, feeling, or action through which wg 
 pass, the power comes to us from above. To say of a man 
 that in converting another, he is only a second causCf is to 
 draw no distinction. He never is any thing more. In 
 the whole circle of his moral, intellectual, or animal his- 
 tory, he never ascends higher. We do not dream of 
 claiming for man the place of a first cause in dissenainat- 
 ing the truth, but w€ affirm that to admit him to the po- 
 sition of a second ccmse^ is to leave him in the situation of 
 a conscious and voluntary agent, since in all his other acts 
 he is equally remote from being the first source of the 
 event. He who says, give me a pound and then I will go 
 and purchase myself a hat, speaks as a conscious agent. 
 He does not alledge tl.at the spring of the future action is 
 within himself; but he declares that if certain things be 
 conceded to him, he will become competent to do that in 
 which he will act upon system and effect a result. He 
 who says to the Most High, grant me thy spirit and then 
 i will teach, and sinners shall be converted, speaks to the 
 same purpose. He does not declare that he can rege- 
 nerate men of himself, but he makes this statement, that 
 ifGodconfe* the spirit, the power bestowed on himsell 
 will become effectual for the conversion of others. To 
 ask for grace in order that by its means men may be 
 quickened, is to be a conscious agent. It is knowing!' 
 to devise a plan. It is to contemplate results. It is to 
 have as close a connection with an effect, as ever happem 
 in any one of all our doings. 
 
 A similar principle may be collected from those maiiT 
 scriptures, wherein David enlarges on the blessedness of 
 bim who considereth the poor, of him who hath distributed, 
 who hath given to the poor. Light is thrown upon these 
 thoughts, in the parable of the sheep and the goats. In 
 that composition, Christ extols and rewards the saints, be- 
 
 subj 
 the 
 
igh which WG 
 ) say of a man 
 id cause f is to 
 Tig more. In 
 or animal his- 
 not dream oi 
 in (lisseminat- 
 lim to the po- 
 he situation of 
 I his other acts 
 source of the 
 [ then I will go 
 jnscious agent, 
 future action i» 
 rtain things be 
 nt to do that in 
 i a result. He 
 spirit and then 
 i, speaks to the 
 t he can rege- 
 siatement, thai 
 wed on himseli 
 of others. To 
 s men may be 
 It is knowingl.' 
 esults. It is to 
 as ever kappem 
 
 rom those many 
 le blessedness of 
 hath distributed, 
 rown upon these 
 d the goats. In 
 ds the saints, be- 
 
 363 
 
 cause when he was hungry, they fed him, when he wai 
 naked, they had clothed him, when he was sick they had 
 viaited him, when he was in prison they had come unto 
 him. Translating these ideas into their spiritual counter- 
 parts, as the nature of a parable requires, we have th« 
 same thought .is that w hich we refer to in the Psalms. In 
 either instance those are lauded who minister to moral 
 wants. The man whom David commends, distributes and 
 gives to the poor •, he so divides the word of truth, that 
 the hungry are fed. The men whom Christ eulogises, 
 have g'ven the bread of life to those that were in want of 
 food, have put clothing upon those who were conscious of 
 their nakedness, have supplied healing medicine to those 
 that were sick and ready to die, have assisted prisoners to 
 come out from that state of confinement in which each 
 man is shut up, who is under the legal influence. But to 
 perform acts of this kind, is to be a conscious and con- 
 triving agent. In the prophecies of Daniel, there is thi>i 
 passage, "They that be. wise shall shine as the brightness 
 of the firmament ; and they that turn many to righteous- 
 ness as tlic stars for ever and ever." When one man turnc 
 the mind of another to a definite object, he is in a state oi 
 consciousness, he is adapting means to ends. If this be 
 not the case in the present instance, there is no room for 
 the offer of a reward. On what principle of common 
 sense can Scripture propose a recompense of ine(!ublr 
 worth, to those who have no direct concern in the work 
 lor which they are rewarded ? It must be practicable for 
 one man to turn another to righteousness, otherwise the 
 Bible would not enjoin the doing of it. He who performs 
 the act, must be a conscious agent, otherwise he is no fit 
 subject of recompense. When the Eunuch in reply to 
 the question of Philip, ** understandest thou what thoa 
 readest ?" said, '* how can I, except some man should 
 
 t.v.^.. 
 
 1^; 
 
 w 
 
 
 ^H: 
 
 . ^ tif^ 
 
 "■'Sfi.' 
 
 ■'.%Wt 
 
 m 
 
 hm 
 
 i'-'.'iiuA 
 
Z^i 
 
 guide me V — he bore testimony to the doctrine which w(* 
 advocate — he shewed the need of the agency of the be 
 licver. Paul illustrates the subject when in writing to one 
 of the churches he declares, that he longs that he were 
 with t! m that he may " impart'' unto them " some spi- 
 ritual gift." He lays the matter off into its several pans 
 m the following •)assaii(!. — " How then shall thev call on 
 him in whom they have not believed I and how sliall they 
 bf'lieve in him of whom they liave not lieard ? and how 
 n'lail they hear without a preacher '^ and how shall they 
 I'lCach except they be sent? as it is written, How beau- 
 i/ful are the feet of them that ])reach the gospel of peace. 
 v',nd bring jjlud tidings of jjood things !" He renders thr 
 toj)ic very plain when he says to the Galatians, *' Thia 
 only would 1 iearn of you, received ye the spirit by tho 
 work of tiie law, or by the hearing of faith V — and again. 
 '* He therefore th:it ministereth to you the spirit, and 
 worketh mira^des amonix you, doeth he it by the works of 
 the law, or by the hearing of faith ?" Peter appears to 
 *peak most emphatically in our favour, where he says — 
 '* Use hospitidity one to another without grudging As 
 every man luath received the gift, even so minister the 
 Biime one m) another as iJood stcwarda of the manifold 
 ^racc of Gc'd.'' And Paul seems to indicate the very line 
 along whii.ii agency ousjht to flow, the very rationale of 
 the proce^*s, in that verse which we have already cited— 
 '* That the communication of thy faith may become effec- 
 tual iy the (icknowkdfrin^ of every good thin^ which is 
 in you in (Christ Jesus."' TL-^ Apostles in different in- 
 stances, speak to the members of the churches to which 
 tiiey address their epistles, as those who had received 
 ^race from their lips. Paul says of some of his hearers, 
 that he hud begotten them ; John repeatedly names iho^^ 
 lu whom he writes, his children, aud hia little children — 
 
 
 i 
 
which we 
 ,f the be 
 ing to one 
 X he were 
 some spi- 
 vcral pt\TU 
 liey call on 
 r shiiU thev 
 ? and how 
 : shall they 
 How beau- 
 el of pear e. 
 reiitlera tho 
 ans, - Thu 
 pirit by tho 
 — and agaru. 
 ; spirit, and 
 the works of 
 er appears to 
 re he says— 
 udi^ing As 
 minister the 
 the manifold 
 e the very li"*^ 
 y rationale of 
 Iready cited- 
 become effec- 
 thinf[ irhich ii 
 n different m- 
 rches to which 
 had received 
 of his hearers. 
 Iv names thosic 
 ttle children — 
 
 3GS 
 
 To be able to employ such terms, 13 to have acted upon 
 system, to have aimed ai a spiritual result, and to have 
 accomplished it. Paul in addressincr Timothy, spt^aks tn 
 ihirt effect, ' take heed unto thyself, nnd unto the dor- 
 tiinc; ciuitiuue in them, for in doing this thou shalt holh 
 save thyself and them that hear thee.'' .'efore / e could 
 use this language, the Av)ostlenmst have known that there 
 ^vas an essential connection between a specific course of 
 conduct, and the result to which he points. If Tmiothy. 
 Jiistiflrated by this admonition, adopted the course recom- 
 rrumded, and doinir so elVected the object, save<l souls, 
 could there be a clearer case of a voluntary adaptation of 
 liicans to ends ? 
 
 The d'iliculty in dealinir with this cpiestion on a Scrip- 
 rural fijotintr, seems to us to be, that whilst it is hroupht 
 forward in })assages (jiiite too numerous for citation, it i<i 
 implied in all. The phiiosoohy of the bible appears to 
 he, that (iod puts his spirit in men, m order that they bo- 
 intr themselves saved, may along Uie cr or of a life dic- 
 tated by heavenly principles, convert others. The intro- 
 duction of the Godhead in the person of Christ into u 
 .'iuman body, tells of the necessity of the truth approach- 
 uig mankind, along the line of a nature parallel to their 
 own. The inhabitation of the spirit in the bodies of be- 
 lievers, points in the same direction, for it says if such be 
 the tabernacle of the livine being who produces the agen- 
 cy, does he not accomplish the work by shining through 
 the words and (ieeds of those in whom he dwells? The state- 
 ment, " we have this treasure in earthen vesseL," when 
 carried out to its legitimate results, scorns to bear in its 
 tnisoin the thought, not merely that those who posses the 
 treasure benefit by its inlluence, but that the others who 
 eventually receive the truth, get it by communication with 
 those who had it before. We adduce one other scripture, 
 
 i 
 
 
 At 
 
 
 a 
 
 ^4 
 
 in 
 
 ', ! 
 
 '■I ''*<-, 
 
 .!>|iM: 
 
 I 
 
366 
 
 which unless we greatly mistake, confirms thir viow — 
 " Wlieref(tr:* he saith when he ascended up on high, he 
 \n'J captivity 3aptive, and gave gifts unto men. Nc. th* 
 he ascended, what is it but that he also descendfMi f." n 
 into the lower parts of the earth ? He that descended 
 is the same also that ascend^^d up far above all heavens, 
 that he might fill all things; and he gave some apos- 
 tles, and some prophets, and some evangelists, and 
 !^ome pastors and teachers, for the perfecting of the saints, 
 for the work of the ministry, fur the edifying of the 
 body of Christ." Tiie passage in the Old Testament, 
 on which this statement is based, records that Christ 
 having ascended up on high, procured gifts for men, that 
 the Lord God miirht dwell among them. This texl of thr 
 New Testament^ while it cites the otlier, does not in sm 
 many words repeat this last clause. But it does what i? 
 most usual when the Old Testament is quoted in the New, 
 it gives the same idea in other words. In the version o! 
 the New Testament, the Lord God is representsd as dwel- 
 ling anjong men in the person of a|)ostles, prophets, evan- 
 gelists, pastors and teachers. What is this but to at- 
 firm, that the two thoughts are equivalent, and ti.-U God 
 imparts his character to men iJirough the agency of these 
 personages, taking pastors a. v teachers to mean all wli- 
 m any station work out spjjiiaal results ? In the one 
 case, Christ ascends in order that the Lord God might 
 dwell with men ; in the other instance, he ascends in order 
 that certain characters who are aamed might exercise 
 their functions. When the one statement gives itself out 
 as a repetition of the other, bow direct does the conclu- 
 sion appear, that evangelists, pastors, and teachers of the 
 true race, have God in them, and that their spiritual 
 domgs are prompted by the divinity within ? But when 
 God acts by mc i in converting the human family, are theso 
 
 
S67 
 
 I this viow - 
 p on hiffh. he 
 en. No.v iha 
 jescende«l f.'^^t 
 Lhat descended 
 ve all heavens, 
 IV e some apos- 
 k'angelists, and 
 [ig of the saints. 
 
 edifying of the 
 Did Testament, 
 ^rds that Christ 
 fts for men, that 
 
 This texc of the 
 r, does not in so 
 t it does what i^ 
 noted in the New, 
 In tlie version ol 
 )resenti;d as dwel- 
 j3, prophets, evan- 
 
 is this but, to aU 
 ;nt, and that God 
 lie agency of thesn 
 j to mean all wli' 
 dt-s 1 In the one 
 Lord God migbi 
 he ascends in order 
 icd might exercise 
 lent gives itself out 
 •t does the conclu- 
 and teacliers of ih^ 
 that their' spiritual 
 within? But when 
 nan family, are theso 
 
 men to bf: denied connectior wi'l; the result ? The cx- 
 presaioa " fellow workers together with God," will con- 
 duct '''"' the same conclusion. Those to whom it applies, 
 are not ciphers, otherwise they could not be said to work ; 
 they are not passive and involuntary in their agency, other- 
 wise the term cottld not be used as an bonourable distinc- 
 tion. The words intimate that they are active and con- 
 scious agCLts, who not only act by method, but do so in 
 such a sense as to give them a distinguished place among 
 their fellow beings. 
 
 .'S. The view that wc advocate receives support from the 
 reason of the thinff. From this we derive arguments such 
 as the following. To say that agency is not exerted through 
 holy men, is to leave us without any apparent channel i)y 
 which God communicates with our race, whereas to mrjn- 
 uin the opposite proposition is to exhibit such a channel. 
 They who take the negative side, deprive us of a [>robable 
 means without supplying another. They take away what 
 f^eems a likely method of effecting the object, and give us 
 nothing in its place. To alledge, as they do, that it is the 
 spirit who converts, is, ii tliey had penetration enough to 
 j-ee it, to afford no explanation, because we can take no 
 coirnisance of the action of an invisible being, unless he 
 manifest himself to us through that which is visible. To 
 inform us that it is the spirit that quickens, without adding 
 anything more, is to enunciate a projwsition which a man 
 may believe, but with which practicalli/ he has no con- 
 cern. On the contrary, to put it thus — the sr>irit con- 
 verts, but he does so by manifesting his qualities through 
 pious mortals, is to place the subject in such an aspect ai 
 to interest, instruct, and benefit mankind. Simply to af- 
 tirm that the spirit regenerates, is to advance a truth, with 
 which, until it comes to his own door, a man has no more 
 connection than with this other, that there are volcanic; 
 
 
 

 368 
 
 „ To express it ihiis-that ihr 
 ,„<,u,.tains in the >"«^"- V '■ j,-,, end he avail. 
 ^„at rogeneratcs, but th n Tec g^^^ ^ ^^^^^ .^ ^^^.^,, 
 .,„se.forhumanage„^,job ^^^^ M.nos of all ^vl.o 
 ,1 ,8 fitted to appeal strongly 
 
 value trulli. ^prsoi.' who take this f tand 
 
 „e.i-des, «henthe -f^:^ ,,,,,,„, who sanc- 
 
 g..e forth thcr -"'--;/ „„, o.e cnn>ty air, th.y 
 „fies,M,vc,m«r«rf.o<« ""'.^"^ ^^„^,,, Those for 
 
 fi^ht with nothmg but the r o v ^.^^^^^ 
 
 Jlom they le.-l such alarn., hoU h s n _^^^^ ____^^ ^^^^ 
 .ooare.vUln.gto"t.er^.e.^ »,>^..^ ^^,^^_ ,,„.„ 
 
 ference i. that (/»>-.^ '"• ,, ,„U,lc .hape. They have n 
 putthe.r op>uion mto »" " ^^^ J ^ „.„„„„,,, „f artio,,. 
 
 ;,ew not only of the ^?"^^''^X not nece.sar.ly to be 
 To know --•hanthesoU^^_;^^^.^,,^^.^„^ ,,.„,,. 
 
 unsound and P;<"^^"- ^^ ..^ pursues, an.l to cro.lu 
 uon of the m<thod vlucl. t«e l ^^.^ character,- 
 
 u. is not to deny ins be,n , J - >^ ^ ^^_.^^ ,^^,^^^^^^^ 
 
 Strange ''»' ^T ,1" , 1 n est,<.at.on as to kow h. 
 .,ould ).e - offend^;;; - ^^ =,_^,,^ ,,^ ,„„ . 
 quickens! ^^'^^f'^l, ,,„„Us the Ibunta.u heo 
 .Uions incon>pat.ble, ^''^ .,,,„, „^ a,e chann.U 
 
 of the good w.r . a.,d -^^^^^^^^^ Stran. 
 
 ihrough which he choose, to ^^ ^^, ^„„, 
 
 '»'-''>^'^»''""'^iru:tc- antagonists^ 
 ,ider l'.'.^ two position tUe . ^ _.^^^„„ ,, 
 
 „„„U>er 1 And very stran th y ^^^_^^ ^^ .^^^ ^,,^ 
 
 ^'^''''^•^!Xnr:;:-"se.pnv.enttoanattn., 
 
 .o coet,.e a„dna,l hnn down ^ ^^^^^^ ^„_ ,^, 
 
 Reason farther alled.re^, ^^^^ i.e-ween the fui* 
 .,„cis«,«.e connection, l"'" ' ^ ^,, „„, u>at ca.. 
 
 of good men and the -nve - J " ^ • ^,. ,, 
 
 •'lie olen 
 P.iit if tl 
 eoiUond 
 ■ )r piety 
 tvorld, i: 
 ) ret ion 
 if other 
 
 irinr the 
 ^'n\c that 
 r( (j.'irds 
 iKicfiiiit 
 
 U'XO. 1 
 
 •('.'ilise ii 
 .Irnost i 
 vith tlu; 
 lualily I 
 'ccoinc 
 llcas( 
 lot dope 
 vordi. r 
 
 [trings 
 
 liavo been known m 
 
 all ages whcrcm 
 
 w^m 
 
3(10 
 
 —that the 
 1 he Jivnilfl 
 m in which 
 of J\ll w\^o 
 
 c this ^tand 
 t who sanr- 
 pty air, thi'V 
 Those for 
 ctrine. They 
 The only dif- 
 mnrC' They 
 They have n 
 
 xssarily to be 
 ,ion a ae«cnp- 
 ,, and to credu 
 is character.— 
 ;;,irit quicken?. 
 1 as to how he 
 
 the two pTopo- 
 . fountaiu head 
 
 c the channel' 
 hject ! Straiujo 
 (loai^, as to cor- 
 itaiTonists of one 
 aioidd reason »■> 
 .count which tki 
 enttoanatunn''' 
 
 niticd hy all, tbr; 
 \)cuvcen the faU^ 
 ,rs, and that caee^ 
 ho prcFencc of tba 
 
 '••no element has had some share m [)r()ducinLj the (>tikr. 
 But if this much is rrcnerally allowed, all fur wh.ch we 
 contend miirht come bv (k^irrces. if the minute uno'int. 
 • )f piety by which the believer is distinguished fr >m tiie 
 AVorM, is suirK'ient to brinsr about the result that stmu con- 
 lection is admitted to exist between it and the salvntniri 
 f others, the relation between the cause and the etreet 
 iiiLdit be rendered more obvious and general, by augrnent- 
 [inr the strencrth of the cause. It ir: not denied on anv 
 •^ide that fiith mi^ltt be more vigorous thun it is. \o one 
 r( (rards it as an impious idea to believe that it nii^riit hf 
 iidefmitely increase<l. l\;rhaps the whole dillicuhy Ires 
 H-re. I'robablv a ch:uige lu the quality of piety would 
 ■ealise all for which we argue. Faith so weak as to l»e 
 Jmost imperce[)tible, has it is coiifessed, stnnffhini; to >l<) 
 vith the awakeninL's that occasioiialiy hajipen. [jt jf»; 
 inalitv be in^proved in a high degree, and then it might. 
 •ccoinc npparent that if. is the father of such results 
 
 lleasou would i)ropose the question, if the gospel does 
 lot depend for its advancement on the sermons, writings, 
 vords, and deeds, of those that really love it, what are us 
 prings and wheels I It is no answer to say, that the Spi- 
 lt is the source of its vitality. That is conceded. Tin- 
 -M)ijit at issue is, how docs he act ? from whence «loes he. 
 ome ? Those who take our view can return some reply 
 <) this dithculty, i'uv they can aver that he comes in tru«; 
 vords, in holy deeds, in those facts that constitute theliie. 
 •f the peculiar people. Those who discard this doctrine, 
 :i;ive nothing to substitute in its stead, unless it be rollini^^ 
 •yes, and strong ejaculations, and sigh.s, and the other 
 '>'ry unconvincing matters that compose the rhetoric oi" 
 5tieiiiimental persons who cannot argue. 
 
 lleason would remark, that to disallow the sort of a<:ej]- 
 J on which wc insist, is virtually to set up the dogma cl 
 
! 
 
 370 
 
 continual iulapse. But lliis docs not appear to l>e the 
 iijothod of the scriptures. They speak of ** the Holy 
 (iliOftt sent down fron> heaven." 'J'liey state tliat the cf- 
 fticl of the ascension t»f Christ on men, was to be " thai 
 the Lord (jod should dwell among them." The doctrint 
 of illa]>.<c docs not look upon the spirit as an inhabitant of 
 tiic earth, it contemplates him as a personage who in a 
 < rrtain fitful and irregular manner, is perpetually descend- 
 IJ12. It thus brings down very low the phcnon»ena of the 
 day of Pentecost, introduces a vague capricious mode ot 
 action into the churches, and attaches a very weak mean- 
 ing to the jvromises of Christ, " I will send the Comfort- 
 *'r which is the Holy Ghost," and the other, " lo ! I am 
 v*iih you alway even unto the end of the world." Tlii.- 
 * low does not aj)pcar lo apj;recinte the scriptures that rt- 
 pic.-itMit the spirit as a permanent settler who dwells wiih 
 iiK'u, and of whonj it was said that he shall be /« them. 
 jt j)refers a chimerical and transient being who works bn 
 frequdd toKc/u'S, and not by gcrminaiifff^ within the man. 
 Jt is not a Calvinistic reality, but an Arminian vapour. 
 
 Reason further observes, that the actual history of roll- 
 cfion would exhibit a series of causations, and that it i 
 j-asy at any period that we may select, to show a connec- 
 hon between the symptoms that we see, and the piou; 
 men from whom they emanated. It considers that it i^ 
 j)ossible to trace out a genealogy, to display an apostolic 
 .succession, to jHrccivc the faith going from man to man 
 It is of opinion that the actual facts of history bring ou'.j 
 as plain a demonstration of cause and effect, as in any 
 nilier case that could be named. Where several men ol| 
 eminent holiness are seen existing in a period, there is a 
 Jecided work exactly commensurate with the apparcn: 
 i;ause ; where the partisans of the truth are beheld to be 
 possessed of but a moderate amount of piety, there the 
 
 provi 
 
 tain 
 
 onor 
 
 cer/ii 
 
 aJJovv 
 
 tion 1 
 
 and 
 
 anini: 
 
 deserl 
 
 enoui 
 
 flowei 
 
371 
 
 par to l>c ^^^^ 
 ,f '« the Holy 
 J l\iat the cf- 
 3 to be " thai 
 The doctrint 
 ii inhabitant of 
 lage who in :i 
 uially descend- 
 ;uon»ena ol the 
 icions niode ot 
 ;ry weak mean- 
 11(1 the Conjfort- 
 lier, "lol !«'» 
 : world;' Tin- 
 :ripturcs that n- 
 NN ho dwells will'. 
 diall be in them. 
 i(T who works bu 
 r jtithin the ;rt«/i. 
 minian vapour, 
 al history of rcli- 
 and that it i 
 show a connec- 
 e, and the piou^ 
 insiders that it i^ 
 jplay an apostolic 
 from man to man 
 liisiory bring out 
 effect, as in an; 
 e several men of 
 period, there is ^\ 
 ivith the apparcn' 
 [ are beheld to be 
 f piety, there the 
 
 results are of tiie same character ; where their j,'odline5s 
 IS uiiuute or inlinitesniul, tliere the eflects are j)crceived 
 to be proportionally weak and microscopic. This sioeni- 
 ing correspondence between the character of believers and 
 the aspect of religion, d^rived from the survey of history, 
 commend^ itsell to reason as a proof, that the thing pn>- 
 cceds upon those principles of causation, that prevail in 
 ihc other departments of the creation (»f (iod. When the 
 review of sixty centuries of the annals of mankind justi- 
 fies the assertion, tJiat the presence of eminent, moderate, 
 or low faith has begotten its own likeness, producing em- 
 inent, moderate, or small effects, the event happens too 
 frefjuently to be the result of accident, and the likelihood 
 becomes exceedingly strong that there is a regular system 
 Reason yet anrain makes the remark, that the idea so 
 much bandied about l.»y the fatalist school, that it is for 
 man to use means, and for (Jod to give or withhold a re- 
 sult, althougii true in itself, is a distimtion ivitliout a dij- 
 firencc. It is no ?norc applicable to theology than to any 
 other science. It is correct in regard to spiritual, but it 
 IS equally correct in regard to temj>oral things. The or- 
 dination of God is not limiivd to the affairs of the Church. 
 The fall of a sparrow, is as distinct a case of a special 
 providence as the salvation of a soul. It is we who main- 
 tain the doctrine ail through ; our opponents are imbecile 
 enoi gii to cc.ifine God's coutroul to what directly con- 
 cerns the kingdom oi grace y the kingdom of nature they 
 allow to shift foi itself. Such good things as predestina- 
 tion they imagine should be reserved for religion alone, 
 and should not be thrown away upon matters of mere 
 animal and vegetable life. Theology according to them, 
 deserves Calvinistic treatment, but ArminianiBm iu good 
 i enough for the movements of planete, or the springing of 
 I ilowers. We prefer the itatemcnt of the Bible» whit h 
 
 
 P 
 
 
\ 
 
 I: 
 
 3T2 
 
 pvc^ the Almiiility .in cqiiiii dircciiud t>vrr rill his work- 
 VVc (ill-like nmlliplymj^ ili^iuncuuns, ami u'iiK'Cinlly wkirii 
 by so doint; w<j produce a .sclii?»in in llic system, and ar- 
 ray ono prut of nature against tlio other. l»elie\ini( at; wr 
 do, that all thinnjs are lor liic i!;lory olUod, and that ther 
 all are devised vvitli n view io th«: redemption olthe Church 
 wo see his fixed purpose reiruialiui; the events of every 
 thim; tiiat iia.'J a bem;^. But the fact that (jod is ma^Jlei 
 <)f ins own work-;, does not hinder science in any of it.- 
 usual walks. That lie has the command over his owfi 
 universe, does not prevent eiKjuirers irom examinin'j 
 what arc the princijUvs htj ujkick he :>(>i^crn<. That he ha> 
 ihe riirht to alter or varv his laws, if he is so minded, doe- 
 not restrain men iroux askiiii"- to what extent he docs sc 
 In spite of his power to make what he will ot' Ins own, r. 
 spite of llie fact that he modifies and chansTe-i his modii •'! 
 action, men have found out the system on whicli he prr- 
 coeds, in many departments of mind and maitei. Uh 
 iovcrcii^ntif has been no barrier to ihcir researclies ; hi- 
 determinate counsel and foreknowie']<re have not hui- 
 dered men from finding out fixed principles, and arraiii; 
 mg these into sciences. But if predcsiination and ab;'>- 
 lute authority do not arrest eiKjuiry and action in all thi 
 provinces of nature, why should they prevent them withi; 
 the bounds of the economy of grace/ To have luuli- 
 puted power, does not necessarily imply to <rovern withoi- 
 a plan ; to be supreme and to be capricious, are not cssrei: 
 tially synonimous terms. If they arc uot there is no ar- 
 gument from the supremacy of the Most High, why /u- 
 system should not be inspected, whether in theology <' 
 in any other province. If it can be shewn that he is ik" 
 only sovereign but lawless, then we will forbear froi; 
 analysing his method, because he has none. Unless tin; 
 can be proved, his decrees cannot impede enquiry, i^^' 
 
 I- 
 
 I 
 

 W his \N*»rk- 
 ujcmlly ^vi^«Mi 
 sicm, and ar- 
 ii\\i]s int; »^ ^'^ 
 and ihut thcv 
 o\ilie Church 
 vcnis .)\" f^verv 
 . ijod IS nii^sl^' 
 e in any ol it 
 I over his «)Wtv 
 i-oni c.xaniinin'j 
 ,. Thill huha« 
 M) minded, ^lo^- 
 
 .icnt iu- «1<'C^^ ^*' 
 ,11 o\' his own, I'. 
 iirrc- hi'.' niodti »'l 
 ou whicli Ik> prr- 
 ;vnd uuuin. Uh 
 r roseaif'hes ; lu- 
 re \i:\vt; noi hill- 
 pU:s, and arrmm 
 uiulion and rd)-'" 
 .1 aciion m all it-' 
 cvont ihcm widu; 
 To liavo luuli- 
 to irovr.rn wiiho - 
 jus^iixe not ensen- 
 «ot there is no r.- 
 ost High, why n.- 
 .her in theology "' 
 lie is n*' 
 
 /(» 
 
 lewn 
 
 that 
 
 wdl forbear troi: 
 Unless ili'^ 
 
 none. 
 
 npedo enquiry 
 
 will ri/thrr htlnit, herau-.Mlifv riirourr\"0 tlio «i'i»<,rNf" 
 m export a fixed pliin, an<l thoy aflfDrd him :i firm xoUy\ 
 M hen Iu- h:i« fotiml if 'I'he i(h'ris of those wlioni 
 
 \\V Ot ' • 
 
 1' 
 'io.se are ronfiivcd ; tiiry ni;ike sover<M!,'ntv and caprii'iou*- 
 
 iM'ss to mean the jiame. whereas thev are sej)ar;itr(l h\ ;» 
 Acll marked line. 
 
 Keasori wonid fiirtlifr alh^lire, th;il if thu Chri'-tian l"- 
 !iot a r('M()\\-\V()rker touetlier with Ciod, his j)osition is nei- 
 •lier lionourahle, happy nf>r tenahlc He i«< tohl to net. 
 tiid yet i- informed that he is not eniith'd to hiok lor i 
 re<;idt. ll(» is enjoined to accpiire wistlom by every p<»s- 
 iihle means, ami yet is <jiven to miderstand, thai all that 
 he has learned m:iv efVect notllinL^ He i? commanded tc 
 make every sort of sarrilire, and e\(Mi to endure the cru- 
 cifixion ol' his origin il n>tnre, a!id then he is apprised, that 
 liter all he iniist not e.\j)eet to sa\e any '•oids Snrdi a 
 view may very well suit thost' who hive their own rensou- 
 for loviiifr darkness rather ihan liLdit : those who aie na- 
 uirally indieeile, and are resolved to conlinut.' so ; tlio-c 
 who are not williii'T to spend and to be sjient, and yet de- 
 sire to mask their lieartlessness ; those who are consciotir 
 'liat they have done little i^ood, and who wonid rather 
 draix in a mvsterv, than own the truth : a man (fnenetra- 
 tion and lionesty conld not brook it. lie would demand 
 u-ry special |)roor from revelation th.it it was so, liefbre 
 he would close with a tenet so hostile to all experience 
 and reason. He would ar<Tue thus, tell me to do uothinL^ 
 ind I can sit (piiet : tell nu; to strain every nerve that i)V 
 so doiu'r 1 may cftect an object, and 1 will leave no stou*' 
 unturned : bid me cast away everv wei'jh ■ in order that ( 
 may reach a gaol, and i will unclothe mvself indeed, but 
 
 do not in 
 
 th 
 
 nil 
 
 e same i)reath eniom nn 
 
 to b 
 
 e hoth active an( 
 
 inert; do not so mo( k mc as to command me t<» do all 
 tins tiiat noihinir mav come out of if. To (\<.^'i the emptN 
 
 .''It, 
 
IMAGE EVALUATION 
 TEST TARGET (MT-3) 
 
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 i3 WEST MAIN STREET 
 
 WEBSTER, NY. 14580 
 
 (716) 872-4503 
 
374 
 
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 air, to pour water into sieves, to reach at luscious fruits 
 which eluded the grasp, to roll great rocks up slopes and 
 to see them ever returning ; those were punishments 
 wliich pagans thought severe enough for their place of 
 torment — do not propose them to me as tokens of divine 
 preference. Let the subject be encircled by as many dif- 
 ficulties as the fancy could devise ; let the sacrifices which 
 it exacts be as great as could be imagined, only assure mo 
 at the last that there is a plan, which when found may bo 
 relied on, and the obstacles will not appal me; but tell 
 me that there is no mode of action that will ensure a re- 
 sult, and you compel me to do nothing. Most thinking 
 men would see the matter thus. Such ideas however, do 
 not occur to the sentimental school, beeause they can live 
 without an aiin, and therefore are not grieved at the want 
 of fruits. 
 
 Reason would remark once more, that agency is not 
 altogether repudiated by the churches, that when it suits 
 their purpose they put in some little claims to it, that they 
 have a dexterous way whilst they seem to be thanking God 
 for his mercies, of letting the world know that they had 
 no small share in conferring the favour, and that they 
 would make still more distinet pretensions to it, were they 
 not afraid of it, regarding it on the wliole, as a rather dan- 
 gerous and expensive guest. They should take the risk. 
 or decline the honour. It is dirty to adopt the opinion jnst 
 as far as it demands notliing of them, and to leave it ai 
 the point where it would ask for something practical.— 
 Reason would object to such equivocal doings. It would 
 represent it to be necessary to choose one of two alter- 
 natives, either that man is the channel through which God 
 communicates with his people, or that he is not. It would 
 remark that to leap from the one to the other of these po- 
 sitions, as it suits our feelings and our interests, is not ra- j 
 
 lion 
 oftec 
 rolio 
 
 with 
 f)rici 
 more 
 knoM 
 
 of tll( 
 
 no sc 
 vvoulc 
 iigenc 
 timen 
 btate t 
 ad apt a 
 must I 
 f-on of 
 from si 
 ix; vigc 
 on the 
 tied, 
 <'vanfre 
 class w 
 never 
 lysis to 
 animal 
 ing, a 
 iiness 
 pects t 
 a class 
 fious w 
 t'nual 
 
 6. Ml 
 which 
 *iuit thi 
 

 cioU3 fruits 
 
 slo\ies and 
 unishments 
 iir place of 
 [IS of divine 
 as many dif- 
 rifices which 
 ly assure mo 
 3und may be 
 me ; but tell 
 
 ensure a re- 
 tlost thinkinn; 
 ; however, do 
 
 ibey can live 
 ;d at the want 
 
 agency is not 
 , when It suits 
 to it, that they 
 thanking God 
 that they had 
 and that they 
 to it, were they 
 IS a rather dan- 
 take the rid, 
 \\e opinion jnsi 
 d to leave it ai 
 ng practical.— 
 lings. It wouia 
 ne of two alter- 
 ough which God 
 snot. Itwouia 
 ther of these po- 
 erests, is not ra- 
 
 lional and cannot be spiritual. It would aver thai xhc 
 oflect of this fast and loose system would be, to rrj)rc«oiiT 
 religion as the only one of all the works of God that wa-^' 
 without a plan. It would afiirm that the arbitrary and ca- 
 pricious view that results from such premises, looks mu«:h 
 more like the offspring of the drivelling men that we 
 know abound in the churches, than the legitimate chi!«l! 
 of the Holy Ghost. It would alledge that there can t«' 
 no science on such a notion, that so long as it lasted mm 
 would repair to other departments to exercise their intel- 
 ligence, and would regard religion as the sphere of setj~ 
 tinient, and the small tricks that it procreates. It woiibJ 
 state that under such a regime, there can be no manly 
 adaptation of means to ends, that an intellectual pietit^t 
 must be an impossibility under such a system, that a per- 
 son of firm mind could not endure to be thus knockeu 
 from side to side like a tennis ball, that before there can 
 be vigorous action there must be a distinct understandini^ 
 on the subject, that when the premises are accurately mot- 
 tled, a regular science may spring up, that until then, 
 evangelical religion must remain in the possession of that 
 class which has monopolised it hitherto, a class which is 
 never staggered by any of these difficulties, because ana- » 
 lysis to it seems rather a profane thing, a class to which 
 animal emotion is much more congenial than close think- 
 ing, a class which loves to represent intelligence and ho 
 liness as rather incompatible, probably because it sus- 
 pects that its own claims to mentality might be disput(ul ;, 
 a class which by its vapours, whims, duplicity, and noto- 
 rious want of high distinctive morality, draws down con- 
 linual ridicule on the Christian profession. 
 
 6. We now approach the question, what is the mode by 
 which agency is effected ; supposing man to be the con- 
 duit through which the spirit regenerates, in what slate 
 
 .i!v 
 
 fm^ 
 
 '"}«i 
 
 « 
 
 
aid 
 
 um>t iji.ii coudLiit be in order to coiivcj) ihc iiillueiice ! — 
 JScrii'liirc admits tluit there iiiav be maiiv L^riiduiion.s v\ 
 j;iitli. It doe.s not predicate the same tlunus of each. i'. 
 •it'Oa not ailedge or insinuate that each is able to propa- 
 l^jale the Innh. Still ies.>5 does it allow u> to snj>p.)se, thai 
 reliifJvii can be bred hi/ i/ui:fi who Itavc it not. That t>ui 
 <.j]){){.)ncnls may have no j)loa lor misunderstanding u^, \w 
 })re.>3ly allirm, that it is not our Kha that a man wahou'. 
 
 ''X 
 
 i'aith can bc'^i 
 
 t fait! 
 
 1, nor 
 
 vel that one who is weak in lli< 
 
 iaith, can |)roduce anvthinii more than weuk eli'ects. liu! 
 Ihc Bible speaks of other things than piety, nominal o; 
 ioebie. It makes mention of a laith that denies itseii 
 tiiat i'ollows Christ, that casts asule every weight, that 
 takes Jesus for its c\amj)le, that overcomes the world, thai 
 crucifies the lle^ih with the lusts thereof. It descriiies a 
 .faith wliicii acts like salt, wl.dch shines a.-? light, which i: 
 aa anclior of the soul sure and steadfast, wlucii forgettiiiL' 
 ;,he things that are behind presses forward toward liit 
 
 ilKirK. w 
 
 hicl 
 
 1 wor 
 
 ksby 
 
 d 
 
 love, under wiujse inlluence a ma 
 
 ill 
 
 kwili a life that is hidden with Christ in God. It dcpici: 
 ihis grace in its constitution, and in its edects. ltshe\\: 
 il u]) as what it is, and what it dois, \S'e have it reprt- 
 sentcd in many dilferent points of view, and pasbages ])a^; 
 .'cckoning relate the elements that enter into its compc 
 sition. and the acts to which it prompts, in the various 
 Situations wherein a man is placed. Our statement is i 
 ttie following eflect : that when this quality is buili up or. 
 scriptural principles ; when it lias attained to a goodi} 
 strength and stature, it bears children, it propagates iir 
 o\'vn likeness. Before this allegation is denied, it wuuh 
 i)L well that theologians emjuired, ichat/ur our prcifiisi: 
 an lomplicd with. J]efore they })ronounce the matter t. 
 i»e impossible, it would become tiiem to ask, if the ({uulii* 
 resr>ectin[r which we make this allirniation. be in e>.!^^ 
 
 f-nce 
 with 
 
 n-rrec 
 
 .'i(iFin". 
 atlir/r 
 •jualif 
 slionh 
 ^lionh 
 Mo: 
 ^ome ] 
 'icabk 
 'fie mc 
 iliinfTs. 
 1 rayed 
 'ii(.' ver 
 I'urposi 
 die wor 
 fation, 
 
 (IClljrr 
 
 ^tipnja 
 
 refuse 
 
 we say, 
 
 'ri/l fa 
 
 have re 
 
 'nany s( 
 
 doctrine 
 
 n'lve thi 
 
 It. In 
 
 lillg to 
 
 ^aine tli 
 •series oP 
 ^■tjlitarj/\ 
 
 '"'' t/lOS( 
 

 Haeiice ? — 
 
 e to \)ro\»;i- 
 iij)pi)se. thai 
 
 (ling vi^, ^"" 
 man wuhou'. 
 
 , weak III i^''' 
 
 dcnieb iitiL'ii 
 
 iu; world, tna' 
 ii dcscnoes a 
 i^rht, which i: 
 iich iorgctiiM': 
 vd lowiird iii^ 
 ilUiencc a niui 
 od. U dcpieir 
 ecib. ltbilt^^■ 
 . ha\e it reprt- 
 .d pusbages ])H^ 
 into its comix' 
 ill ihe variou- 
 btuteiueut is '' 
 y is built up V''. 
 cd to II gooai; 
 L propagates H^ 
 emcd, it woui* 
 
 ce the Hialter i. 
 Lsk, il'thcnualii) 
 ion, be lu e>.>.^^j 
 
 f'licc. They ^ho^ltl l)oar in mind that we Imve no (juarre^ 
 \\itl) tliein conccrninfr linings as tlicv arc. We entireU 
 Dirrco witii ihoni, that faith as wo now fipd it, ^/xs not pm- 
 pairatr. \\c arc wiHiii^ to ^ro farllicr, and to make the 
 .'idjnission, that as it now exists, it canjuU ])ri)pai:atc. Our 
 alTirmation lias rerrard to the ///if//rr ; it has respect to a 
 Muality that as yet is only in a rndimeniarv state. \Vh\ 
 ^lionld it be deemed impossible, that wlwnn fullv ;^rrown. ii 
 ^lionld be able to accomplish what it cannot do as yet ? 
 
 Most of the acts that men are now perfonninLS have at 
 i^ome period ol" human history, been ]>ronounced imprac- 
 iicable. The term impossible is much more frecpientlv 
 the measure of our ideas, than of the actual cajiabilities of 
 tliinrrs. We look into the Bible, and we see there pour- 
 1 raved a mode of thought and action, which according t(> 
 ihe verdict of inspiration, is the inilueiice by which (Jod 
 jiurposes to save the Church. We look iroin Scrij)ture t( 
 I lie world, and we do not perceive these (pialities in ope- 
 ration, or M'e hnd them only in an inhnitesmal state. No- 
 Ucinf{ the discrepancy between that for which the bible 
 -lipulaies, and that which man is disposed to grant, wr 
 refuse to call in a mystery to our hclj), and instead of thi? 
 we say, let the condiiions he romjtHrd irit/i, and the rcsu/f. 
 iriil fuUuic. If they uo not, ii is tifiie enough then, t(^ 
 have recourse to the marvdlous. We can collect from 
 many sources arguments to *he cllect, that the standard of 
 iloctrine and practice is not lofty. Each sect is ready to 
 ;uve this attestation in regard to the denominations around. 
 It. In each sect there generally is some man who is wiU 
 liug to say this nmch of his own body. It has been the 
 same tiling since the days of the Apostles. In all the long 
 series of years from that time, the world has not seen one 
 >olitary example of a person that heis come up to the height 
 j of those models that the scripture cfiords. ^V\>rsc than 
 
 "S 
 
 ■ ■■ t' . 
 
 ll'-^J 
 
 ^^i^ 
 
37S 
 
 ■2i I..: 
 
 i 
 
 this, there is meiliod in our madness — wc go wrong by 
 rule, we construct doctrines to prevent the possibility of 
 any man shooting up tall. It is an axiom of the system 
 in which all sects acquiesce, that we have no rigid to look 
 lor men as s'ately as the worthies of the bible. Most go 
 so far as to hold that it is impious to entertain such a 
 thought. To support this view, all texts that confer large 
 promises upon the church, all passages that endow it with 
 privileges and powers of a preternatural sort, are careful- 
 ly explained away, and interpreted as having relation only 
 to the twelve. When the King of France surrounded th<' 
 tomli of the Abbe Paris with a wall, fo prevent the scene;^ 
 of enthusiasm and crime that took i)lace upon it, the wits 
 of the day turned the affair into ridicule, by the following 
 couplet which they placarded on the wall : 
 
 ** Dc part h roi defense a (licit 
 Defaire des miracles en celieu.^' 
 
 The doings of the church are quite in character with 
 what these lines alled^e against the Kincr of France. She 
 forbids Goc* to do business within her inclosure. She takes 
 umbrage at the notion that men should ever be wiser and 
 better than they are at any given moment. She makes a 
 bed of Procrustes, and does not suffer that any should 
 measure shorter or taller than the standard which she pre- 
 scribes. She disguises the truth by pretexts that seem 
 specious, gives out that it is evangelical humility to think 
 thus, and the height of presumption to entertain the op- 
 posite opinion. Thus the bible becomes mediatised.— 
 Things having the semblance of holy doctrines are reared 
 up, to prevent it from doing good. The Spirit is enjoined 
 with due ecclesiastical formalities, to forbf ar attempting 
 any miracles on church ground. Holiness is dexterousi) 
 made to consist in being dwarfish. This circumstance is 
 full of meaning. It informs us that men are not holy, ami 
 
 that ( 
 hent ( 
 into n 
 such ; 
 when 
 statcn 
 the Jin 
 to ave, 
 tlieni. 
 sarvc}' 
 such ai 
 soJemn 
 incnt. 
 cepts £ 
 tact th.i 
 Ije seen 
 ifiat tJiG 
 »liich ii 
 tliat me 
 nation f 
 not cxis 
 tlian th 
 'd small 
 pies. ' 
 indicatii 
 lerpretal 
 Gospel, 
 less. 
 
 •^catterel 
 
 ••^tateme 
 
 ration a| 
 
 impart 
 
 cnginesl 
 
 cunninj 
 
379 
 
 3 wrong by 
 )ossibility of 
 ■ the system 
 right to look 
 le. Most go 
 ertain such a 
 t confer large 
 -ndow it with 
 I, are careful- 
 relation only 
 jrroundetl the 
 ent the scenes 
 on it, the wits 
 f the following 
 
 )S 
 
 character with 
 )f France. She 
 are. She takes 
 er be wiser and 
 She makes a 
 hat any should 
 i which she pre- 
 'texts that seem 
 umility to think 
 entertain the op- 
 ;s mediatised.— 
 trines are reared 
 Spirit is enjoined 
 rbfar attempting 
 -ss is dexterouslj 
 J circumstance is 
 are not holy, ant) 
 
 tiiat they are resolved not to become so. They must l»c 
 bent on this object when they take the trouble to throw it 
 into a doctrinal form. When they exert themselves to 
 such a degree to make away with so much of scripture, 
 when they devise so many sophisms to get rid of plain 
 statements, when they build such high walls to exclude 
 the light, the fair conclusion is that they must be anxious 
 to avert the possibilility of having holiness thrust upon 
 ilicm. The result at which we come, when things are 
 surveyed in this direction, is, that the standard is lov/, that 
 such as it is the church is contented with it, and that in a 
 solemn doctrinal manner she forbids alteration or improve- 
 ment. The tenets of the bible are not received, its pr(^- 
 cepts are not practised. This may be learned froin the 
 tact that no men like those of the bible are any where to 
 be seen ; it may also be ascertained from the circumstance 
 that the usual method is to deny, that the high morality 
 which it inculcates is designad to be taken in the sens«^ 
 that meets the eye. Rousseau, it is stated, affirmed, that ii 
 nation practising the ethics of the New Testament could 
 not exist. But he was an infidel. The church says more 
 than this, for it declares that it is impracticable for even 
 ;i small part of a nation to subsist, following these princi- 
 ples. There is nothing in the history of casuistry, more 
 indicative of littleness and unfairness, than the style of in- 
 terpretation that has been applied to the precepts of the 
 Gospel, whereby they are rendered ineffectual and point- 
 less. Not to speak of the vast number of moral maxims 
 scattered throuahout the volume, there is enouorh of such 
 statements in the sermon on the mount, to bring into ope- 
 ration all that we have stated concerning agency, and to 
 impart a new character to the church. At present these 
 engines cannot act, because they are spiked in the most 
 cunning and plausible manner. Their strength is reduced 
 
 n 
 
 'X: ' 
 
 ■wi^N 
 
:\^^ 
 
 M^^. 
 
 <i(»\vn to n (lorrroc, thai any natur.'il man can drink thoii^ 
 <ifl' And tlius little influence is ccunniunicated hytlie l)i'- 
 Jicvcr, not l)ccau.se the l)d)le dohiirH luni IVoni exertnvi 
 any, but because his faith is made up of such [)o<>r stutf 
 that it is only by hypoth( <is and in fhr. i/)nj/ of (oniplimcTif . 
 •,hat any one feels called upon to re<g^'lrd hin) as a child oi 
 God. Jf thoss who should \ni salt, are not felt to l)e puii- 
 l^ent, if those who should be liuhts are not seen to l)e lu- 
 'ninous, if those who are defined as a peculiar peo{»le, ar«' 
 not distinnfuishuble from the rest of the world, it is not rw- 
 ressary to have recourse to a mystery, in order to explain 
 wliy the truth does not spread. Even a i)l:iin man rrni 
 solve the problem by sayiiiLS converts are not made, hi- 
 f ni/i^e there is ju)t/iiii<r to convert tlum. Their tears an 
 not aroused by beholdin<T a class of persons who by their 
 eonduct shew them how base is their own. Their hope- 
 are not excited by nieetinnf those who jstford them itrc.oi 
 that there is peace and joy in believinL^ Their admiratio; 
 IS not elicited by seeing those who keep themselves un- 
 spotted from the world, and who have the seal of (jod <vi- 
 dently set uj)on their forellead^. Tli(>y are not incited, i,- 
 larrned, or encouraQ-ed by the godliness that prevails, t> 
 searcli the Scriptures, and to examine their own iieart- 
 They can pursue a long career without having any oiv 
 strong emotion calletl forth by the conduct of their neiifh- 
 !)ours, who profess religion. Frequently they can act eve 
 a better j)art for all ])ractical purposes, than their belifi 
 mor brethren. There jjoes somethiuij to the making of 
 convert. If that something is not in existence, he cann( 
 be made. A man will not be led to reflect bji incrc Injp- 
 tlu'tical rclifriun, — the lurking suspicion that his neighbor 
 niny be pious, cannot drive him to the throne of grace. 
 
 The mind without any excessive eftbrt of fancy, cotii 
 conceive something widelv different. Let the idea !' • 
 
 Hith 
 
 •-vhat 
 
 'pim( 
 
 '<) th( 
 
 "owr-r 
 'iie m 
 that i. 
 ueakf 
 ^li<»uld 
 -iilK.'d 
 propiti 
 dje fai 
 
 \HVA\ w 
 Mllllptu 
 
 tines <»1 
 aiaintai 
 i.'je Soi 
 ':-- arc t 
 ■ruies ai 
 i{) to tl 
 "■rent 1] 
 ;'i'-re s{j| 
 f'-d onl) 
 "oon as 
 lag Its 
 ■dinners 
 "eceive 
 'Very pi 
 'die friei 
 -I'Jiinctil 
 ■vould 
 Won of 
 ^ue thei 
 
:>! 
 
 ilrink lUf^ii" 
 d l>y the W- 
 iMU cxertuvj 
 yoov sUitT. 
 ' (uiuplimvnf . 
 as n cinl'l >>i 
 It to Ix' P<i'>' 
 [jeu to \)C lu- 
 ir peo\»l<M ^'■■' 
 1. it is not ru"- 
 ,lt;r to (".x|>l:^i" 
 Iniii iii;^" *^'^" 
 not luatl'N /"■ 
 L'iieir I'erirs nn 
 s who by their 
 'I'hcir ho\)(- 
 rd thcin v^*'"' 
 heir aclmiri^^i"' 
 theiiiJ^elves m- 
 ,ealof(joa(vi- 
 [^, not incited, i.- 
 that \)rev;\ils^ 
 oil- own heiirt- 
 huving any on- 
 X of their neiii*'- 
 ley can act eve: 
 han tlieir belies- 
 the makin<4 ot 
 tence, ho caiin^ 
 ct bj/ iinrc hjip 
 hat his neighbor I 
 
 roneol'cvacc 
 t of fancy, coii 
 Let the idea \y 
 
 'iMif frencr;'.! riiui lulhienlial, that ail ihiijtr.-i .ue ji()^:iit)l( 
 viihGofl. Let adcqiiati; notions sprinu up in recard ic 
 •.<hat it IS to be a partaker of the divine nature. l,«,'t thr 
 jpinion be currently entertained, thai there are no lijnit- 
 u\ i\ui heiL^lit to whicli humanity may he lifted up, by ttie 
 Mowfr of the s[)iril, 1 f instead of slavishly bendinjr befurt; 
 iii(; nu'n of the bihle, tiirninjr lliem into so nniiy i(hils 
 liial inlert'ere with llie worship of the .Most lliiiii, an«; 
 weakly aliirnni:i; thai it is never desiirne(J th-'il our rac 
 'liould attain exhibit sucli examples of holint's-^, we rea- 
 Mined thus — these men j-hot U[i thus liiLrh under most iin- 
 j«ropitious circumstanc(\s, we shouhi <^xow mncii taller oi. 
 i.lje favourable sod ni whi<:h we arc j)lanted ; vi^jorous 
 pietv would be the result. If in i)lace of tliinkirjix it pre- 
 sumptuous for a believer to sju-ak of imitatiiii^^ the v/or- 
 iliies of the JJiblc, we firniiy kept np the standard, an< 
 aiaintamed that it was not presumptuous for lutn to (••»})% 
 the Son of (jod himself, the fruits would Im; as ditl't'ren: 
 .':s arc the two llieorujs. If instead of slumbenniT m iloc- 
 'nnesand rudimentary subjects, we resolved on advancing 
 i[) to the limits of the j)ossible, we would become as <li(- 
 irrent from what wc now are, as the practician is from th« 
 i!u;re speculator. If in place of goini; along with the gu:^- 
 [M.d only as far as its theory is concerned, deserting it as 
 "oon as it summons to action, wc made a point of ass<;rt- 
 iiig Its truths through good and tiirough evil report, many 
 siiners would be arrested in their course, who at present 
 receive no check. If instead of takinir the cd<ic from 
 •very precept that cuts deej), we shewed ourselves so much 
 liie friends of truth, as to allow, admire, and practice each' 
 iijunction, however hostile to our natural feelings, wi 
 ■vould certainly be peculiar enough to compel the attei;- 
 iionof those, wlio as things now are, are permitted topur- 
 ■ iue their own way. The distinct and unswerving iiriit.> 
 
 It .'• 
 
3^2 
 
 
 ) 
 
 lion of Jesus, vvhicli at present isprcvcnled by we.ik vicw.t 
 «)f iloctrinc, and perverted ideas of morality, would by an 
 inevitable necessity force the reirard.s of tlio&;e wIjo in the 
 mean time find ar<Tunients for their own unbelief, in tliv 
 conduct of the professors of religion. 
 
 What would further help out the result, each bold «ict 
 done in vindication of the faith would lead to new knoic- 
 l((li^c, since the way to see deep into divine truth, is ic 
 survey it from points fron» which it has not been seen bt- 
 Ibrc ; and new dogmas would in their turn prepare the 
 mind for a still stronger course of action. If such mere 
 pedants as we are, timidly revolving round a little orbit 
 of cold abstractions, do turn some to righteousness, what 
 might not be effected by men who carried forth into 
 action all that they knew, and by sturdy, uncomj)romisiii; 
 i)ractice were enabled every day to make large accessioiij 
 to their stock of knowledge ? If it can be shewn that a; 
 ;)resent the christian in the whole extent that there is '. 
 discernible distinction between him and the world, produ- 
 ces an impression by which soul^ are saved, is it not rea- 
 sonable to think, that to render him more peculiar, wouIl 
 !)C to increase his efiiciency in the same proportion ? I: 
 the mean time, there does not appear to be any thing inyj- 
 tcrious in the state of things. It is granted that few come 
 to the light ; it is also conceded that of those who di 
 come, the most part are not able to refer their conver.^io:. 
 to the direct agency of any particular christian. Buttbi; 
 IS not strange. It admits of an immediate explanation, 
 from the known doctrine and conduct of the churches.- 
 in theory they repudiate tlie idea that the faith of one 
 m-an can issue in the salvation of another. Their praf 
 tice corroborates this, and acting as if no fruits couJd I'- 
 expected, it cannot astonish if no fruits arise. Where 
 there is such a total absence of direct causation on the 
 
 <:uc 
 
 an 
 
 'lepi 
 
 era 
 
 fill i 
 
 bo 
 
 fror 
 nisi 
 beci 
 fow 
 
as3 
 
 il l,y weak view? 
 
 ily, vvouUl by iiu 
 
 ihoi^c wlio in live 
 
 uiibiliei', in Ih^ 
 
 ll, cacii buUl act 
 cad to new Lnoic- 
 Ivine truUi, is lo 
 nut been seen bi- 
 turn prepare the 
 ,n. If sncli nurf. 
 jund a litllt^ orbil 
 iulueousness, what 
 carried ibrth into 
 y, unconipromisiii; 
 ke large accessiuiu 
 m be shewn that a; 
 tent that there is '• 
 id the world, produ- 
 saved, is it not m- 
 lorc peculiar, woult 
 me proportion 1 !'• 
 to be any thing mvr 
 anted that tew conu 
 ut of those who di 
 jler their conver^io:. 
 r christian. But tbi^ 
 mediate explanation. 
 :t of the churches.- 
 lat ibe faith of out 
 tiother. Their pra^ 
 if no fruits could l'- 
 fruits arise. Wheit 
 ect causation on tht 
 
 part of man, it i.s to be looked for tii.it llioi^c who arc sa- 
 ved should, as is commonly the case, be able to point to 
 
 10 human 
 
 fall 
 
 ur. 
 
 What 
 
 we 
 
 case, 
 contend for, then, if it a- 
 
 luountod to any tliin^r, would infer a rn'o/ution in theolo- 
 iiy. Those who intelligently adopted the idea, would think 
 Jlius man lias been passive hitherto — it remains to b( 
 -•e'.*n what is to be the result of his activity. He lias fol- 
 . d i ;- ];ands, and ii,'norantly said, it is the spirit that i> 
 : J \io the work, let us euijuire what i> to be the effect of 
 ;lif doctrine — i/ic .ytirit actinia through human ai^cnts. — 
 Tl.ey would argue thus, since we believers are to be fel~ 
 low -workers together with (kxl, let us examine by whai 
 means this co-operation is to be etVected. Such rej^ear- 
 clie^; would have vast influence to open up the theory and 
 practice of religion. Finding that a low degree of know- 
 ledge and virtue had not the etfect to accompli-h the con- 
 templated object, they would not, as at preseiit, exclaim, 
 liow very mysterious, but would endeavour, under the pow- 
 er of one of the holiest of all moti\es, to know and to do 
 more. At present a man feels himself impelled only by 
 the tlesire to save himself; he would perceive himself t(^ 
 be stimulated by a double influence when he felt that the 
 salvation of others in a degree hung suspended on his con- 
 duct. As the church now stands, he is considered to be 
 an eminent example who can in a faint sentimental way 
 depone, that God has been merciful to him. In the better 
 era which we contemplate, it would be held to be shame- 
 ful for any one to name religion unless he felt himself to 
 he making prosylites to its tenets. 
 
 Among the consequences that would inevitably follow 
 l^rom such inquiries and such modes of action, the mecha- 
 nism of human nature would be wonderfully opened up, 
 because it would be surveyed from a quarter from which 
 fQw observations have hitherto been taken. So lon^ as 
 
 >ii( 
 
 I I 
 
 ^1: 
 
 .In 
 
3M 
 
 i 
 
 it 
 
 1 
 it 
 
 f 
 
 Its 
 
 ;nofi li.'ive bucn C(>nlorue<l lo liiiiik thai religion cumrs hyi 
 ctTC'iiioiuus, or l)y some iiiiknowM rouio, wliicli tlioy hui 
 no r\<r\\i to explore, i/itdlo (tml \)(irHi)n'i ini;^ht atictnpi ic 
 look, into the coiirjtitiitioii of our nature ; the pious con- 
 tiilcred sucli rescarclies ibreii^n to their views. JJut whru 
 uu'^hi we not anticipate troiii invesiiiraiions that would 
 scrutinize the tnind under the ujuidance of the spirit m 
 <jf>d, and in tin; li^Mit of th;it system constructed by hiin 
 wiio " teachoth man knowled^'e I" A candul person wouk 
 considtT such iliinirs to he the rery beL;iniiin<4S of plwio- 
 •^opliy properly so called. 
 
 One might reasonably expect iseomvtricnl proi>i'is$ioii 
 alorrg the path that we seek to indicate. When rcliLTion 
 •■ummoned each man to it) much oi'duimr, an iucalculal)li 
 increase of knowlechre miu:ht lawfully be anticipated. 1: 
 m the very vaguti and passive systtMii that is now pursucc 
 ■i new idea dors steal iii upon the Church from time t 
 'ime, lliis might be looked for constantly when the <\iiOM 
 i)!an was changed, when the days of blind fate pasisn. 
 uway, when men sought to act consciously, when th»'. 
 narrowly looked into causes, when they prosecuted tlu;' 
 suarcii after truth by that road which (iod lias promi>«ci 
 U) bless — the road of action. 
 
 Another vast conse<j[uence would ensue. By the prescn 
 method, one man only in a community is supposed to a^i 
 the others are regarded as I'ccipUnts. The ideas that pi^ 
 vail in regard to rites and sacraments, make this to he 
 necessary result. He. teaches and baptizes, and oilers u; 
 I .sacrifice for the rest. Others are not considered ciUi 
 tied to initiate thought and action. What we have wn: 
 f.en previously points out who are the true priesthood 
 what we now write intimates the functions that devolv 
 on them. When men had their eyes so far opened ar;: 
 perceive, liiat Odicccrs compose that line which rfcripiur 
 
^n 
 
 i)n com«*s by 
 
 It aucinpl u» 
 ic, piouf con- 
 a. IJiit vvhai 
 13 ihiil wouia 
 ' ihtt spirit "^ 
 ruclL'cl by hin^ 
 d person woui^ 
 
 iiiK^s of plii'*'- 
 
 rnl J)ro^rts<ion 
 VVUcn TcliiZion 
 an iucalcuhiM' 
 niuicipiil*:*^- V 
 is now pursue; 
 ch iVoni iiiiu: t 
 r vv\>ei» the <Ni»<-'" 
 ,liu<l Uic pasb'-' 
 3usly, Nvbcu tlH- 
 prosccuitHl ilH'.' 
 iod \uis prouii^^' 
 
 Uy the prt'H'ii 
 IS suppot^cd to <i^' 
 rUc ideas that pi^ 
 make this to bo 
 izes, and otVer. v.: 
 ot considered ciU: 
 Vbatvvebave \su'' 
 le true priesthood 
 olions that devoiv 
 so I'ar opened a. t 
 ,ne Nvhich ccripuu'. 
 
 (racns out from first to last ; when they had tht:in .>»iill ftir- 
 •her opened to pce that ihoy arc the accredited ajicnts by 
 vvlioni revelation promises to develop the scheme of o^.nt*, 
 ill ihonshts of a formal priesthood would fall to the rround , 
 When each christian fell himself to be a son of Aaron, 
 iiid as such j)erc{'ived himself summoned to a course of 
 high and systematic action, there would be life and mov^- 
 iiiont where now there is letliarirv. When each bcliev r 
 m the prosecution of sucli a course, was able to exiiibit its 
 iVuits in the converts he liad made, the priest of the; letter 
 ■ind the pedigree could not be so bold and arronrant as now. 
 So soon as christians in general recognized the fact, thr.i 
 whether male or female, they were all Levitcs ; so soon .'ts 
 'hey saw that tlie commission to ba[)tize was addressed x^* 
 Uiem ; so soon as it became evident that they werecxci'.;- 
 •inn the command, and turninir men to righteousness ; thf 
 doctrine of a deshly order would receive a heavy shocK. 
 For men would not always persist in prefcrririfj tlic tla' s 
 tliat was inane, to that which was real ; the class liiat t'id 
 joihing to that other which >hcwed forth themiglity power 
 ..f God, 
 
 WB^. 
 
my 
 
 CHAPTt:R XI. 
 THE LOKU\<< J?»VPPi K. 
 
 ' ■ Kf^r, Chrii^t (Tur Passover is sacrificed for us ; therefore 
 /•'* us keep the feast not with old IrjiveJi, neither with the. 
 ii'LVvn jf malice and wickcdvess : but with the vnleaven- 
 ^A brrad of sincerity and truth." — 1 Cor. V. 7, 8. 
 
 " 77//' kiui*dom of Hod is not meat and drink ; but 
 yiiiht*:ousness, and peace, ondjoi/ in the Hobj Ghost." 
 
 Rom. XIV. n. 
 
 f 
 
 {.I 
 
 ThLs 1.-^ a iorinidable subject. To advance the vicw:? 
 wliJch we hold, is totiirow down the gauntlet to the wlioh' 
 (hurclt as it now s..inds, and to twelve, fifteen, oreinhteen 
 eerauries of past history. The most of mankind would 
 nc t allow the question even to be discussed. It is to sa, 
 a ^fievxi deal in regard to any topic, to alledge that men in 
 iieneral would not be convinced bv anv arijuments hoiv- 
 ever cogent. It is *o say a great deal more to affirm, that 
 a IS a subject that ihey do not consider amenable to rea- 
 ;Sh*i!, and in reference to which they would not tolerate ar- 
 i^ument. The past with -ill its omi.'ious associatioti'* 
 crowds down upon the sentiments ; and who are thoee tlia: 
 will venture to analyse what seems hallowed by time, h} 
 inanv and by great names ? The present brings up inor. 
 than enouorh to overwhelm most minds, because the churc! 
 with united voice proclaims the communion as we no« 
 celebrate it, to be awful, mysterious, and intimately con- 
 ni'ctcd with salvation. In advancing our opinions wc 
 hnve to contemplate not merely that men will be hard tt^ 
 convince, but that they will not suffer the question to b- 
 brougrht near their mind. Without taking into accoun: 
 t'-K influence of antiquity* the power of things a* tlie- 
 
 th; 
 
 cok 
 
 catc 
 
 . vvliu 
 
 I chri 
 
 iU tl 
 
 ' quit 
 
 then 
 
 I 
 
 I 
 
:i8T 
 
 n. 
 
 for us ; thcrcjorr 
 , neither w^^h thr. 
 vith the ynleaven- 
 :oR. V. 7, S 
 and drink ; h"' 
 he Ilobj Ghn!>t:' 
 
 UoM. XIV. n, 
 
 idvnuce the view, 
 uutlel to the wholo 
 fifteen, cr eighteen 
 
 of mankind would 
 ussrd. It IS to sa;. 
 lalleilge that men in 
 iiv arguments how- 
 more to affirm, thai 
 T amenable to rea- 
 ouUl not. tolerate ar- 
 ninous association" 
 ,d who are thoee th^'. 
 allowed by time, I'! 
 [sent brings up mou 
 ,, because the churc! 
 
 imuuion as we now 
 and intimately cor- 
 ig our opinions v^ 
 men will be hard t* 
 :r the question to b' 
 taking into accoui. 
 ;r of things a* tlio 
 
 are, is tremenuou.i enough. All men, good and bad, in- 
 telligent and foolish, consent in admitting the sicredncs:" 
 of the ceremony, it is enveloped by a cl(>ud of gorgeou? 
 and imposing practices ; the man who might have reason 
 enough to perceive the force of the arguments that would 
 deprive him of his rite, would probably U' ' have the cou- 
 rage to surmount feelinjjs that he lias collected to^ethei 
 from a thousand different sources. Some one asks the 
 question, who can refute a surer, we pro|)ose this oilier, 
 who can argue with a ^ciitiinait ? Any person who hu^ 
 reached the age of thirty, has had his feelings so often 
 and so powerfully aroused in tins njatter, that he would 
 require a clear head, a single heart, and a hold nature, to 
 think even of entertaining any reasonings directed again>t 
 his former ideas. Tew who have attained that period of 
 Jife, will be induci;d to consider the question. Those 
 who will embrace our views, are a rising generation whv 
 have not been subjected to tiie strong galvanism that has 
 shaken the nerves, and obstructed the faculties of their 
 parents and ancestors. Wliere the subtle virus of senti- 
 ment has eniereil, and done its work, it is barely possible 
 that vigorous and healtliy thoughtrshould spring up. The 
 ijien who have imbibed the sentiments that are excited 
 vvheii Popery distributes the sacred wafer, who ha\e smelt 
 the incense of what is called the Sanctuary, and have 
 drunk in the music of sin<nng men and simjin:! women; 
 they will not forsake this specious sensual work for such 
 cold things as arguments. Those others who have been 
 catechised, and confirmed, and finessed into Episcopacy, 
 who have felt the logic of waving robes and deep sepul- 
 5 chral sounds, who have knelt before altars and rejoiced 
 in the convincing eloquence of attitudes, these would not 
 quit their moving nielodrame, for what would seem to 
 them a mere abstraction. And probably still less mjghx 
 
 V, *. ■ 
 
 if-?^.r 
 
 O*. 
 

 ihat class be expected to change its notions, tliat ha^ 
 })]ease(l itself with the idea that all is plain, doctrinal, anii 
 reasonable within its compass. The men of this section 
 are perhaps of all others the most wedded to their own 
 ways. They lay much stress on the fact, that there is m 
 'parade or splendour in their liturgy, that they have shaved 
 uway all unnecessary ceremony, that they repudiate thf 
 idea that salvation is connected with the ordinance, that 
 lliey observe it simply as a commemorative rite. These 
 have made it bare, only to cling to it with a grimmer te- 
 nacity. Their attacliment to their meagre ritual, is like 
 •the fondness that the natives of barren retrions exhibit for 
 their own country, very irrational it may be, but all the 
 more intense. 
 
 That we may arrive the more rapidly at the heart of 
 the matter, we design to pass by all extraneous topics.— 
 We in no degree concern ourselves with the history ot 
 !iie question. We regard as irrelevant and unimportant, 
 the points, whether the early Christians practised the ob- 
 servance, when they began to do so, and what were the 
 modes and seasons in which they solemnized it. Equally 
 inconsequential and idle do we consider all matters, re- 
 lating to the ideas that have been entertained in regard to 
 it, from the primitive .^ges downward. These may ap- 
 pear interesting to the antiquarian — to us they seem quite 
 trivial. We refuse in any degree to look at the question 
 through the glass of i;'ac?iY/o«. We are decidedly of opi- 
 nion, that to interpose it between our vision and any topic 
 of theology, is to bring in an element that is almost sun 
 to mislead. We do not believe that past ages were wise? 
 than the present. We deny to any former period, the pre* 
 scriptive right to dictate to posterity. The data on whicli 
 the early Church and succeeding generations based theii 
 doctrines, arc before us The materials on which the» 
 
 that 
 to se< 
 of re,' 
 iegs (, 
 
 ^^tirrnt 
 i ^»ftllG 
 
 I sul)je( 
 servin 
 rite ^- 
 
389 
 
 )ns, that har 
 loctnnal, ami 
 t" this section 
 to their own 
 ;iat there i? "< 
 jy have shayed 
 repiuliate th» 
 )rdinance, thai 
 e rite. These 
 , a grimmer te- 
 e ritual, is like 
 ;ions exhibit for 
 'be, but all tht 
 
 at the heart ci 
 aneous topics.—- 
 th the hutory ot 
 jnd unimportant, 
 practised the ob- 
 id what were the 
 izedit. Equally 
 r all matters, re- 
 lined in regard to 
 These may ap- 
 s they seem quitf 
 )k at the question 
 decidedly of opi- 
 nion and any topic 
 iat is almost sun 
 jt ages were \»isc- 
 [erp'^eriod, thepre- 
 rhedataonwhitiij 
 ations based then 
 
 ,1s on which tbe^ 
 
 built ihcir systems, are in cur possession. The quer?lion 
 is not, wiial did men think ten or nineteen ccnturius a^n ; 
 but it is this — having in our hands the very same Scriu- 
 lures from whicli all preceding ages profess to have de- 
 rived liieir conclusions, what aspect do they present tons, 
 what are the opinions that we for ourselves are entitled to 
 draw from them I 
 
 The literary history of the question would fill many vo- 
 lumes, and might occupy hundreds of those men who in- 
 capable of thinking for themselves, arc under the strong 
 • iscination of the idol of antiquity. The practical and 
 valuable features of the subject, might be discussed in a 
 few pages, seeing that they entirely depend upon the view 
 'o be taken of four or five scriptures, of no great length. 
 We commence with considerations of a somewhat general 
 nature, and advance gradually up to the central facts of 
 the subject. 
 
 First. It does not look like a New Testament thought 
 or practice. It wears the aspect of Judaism, A mind 
 rightly constituted could not draw a line of distinction be- 
 tween it, and those ceremonies that were in use under 
 !.he law. We do not mean to deny but that an crprcs^ 
 'Oinmand mw\\\. shut us up to the necessity of observing 
 It, but what we would intimate is, that it doe?? not seem 
 congenird to the other parts of the Gospel system, and 
 that nothing short of peremptory injunction is sufficient 
 10 secure fijr it a place. Most men who are in the habit 
 of reasoning, have entertained this feeling in a greater or 
 less degree, and have only parted with the idea at tlie in- 
 stigation of the belief, that there was no room to doubt 
 of the cowrimand. We respect tkis mode of looking at tho 
 subject, and we shall not consider that our view is de- 
 serving of attention, tmless it succeeds in proving that a 
 rite is not commamkd. There is no clear intellect which 
 
 ^4 
 
 I 
 
090 
 
 has felt an interest in Christivinity, but has perceived it- 
 self fre'iuenily pressed by the sa.^picioii, that tlie rite Ha<« 
 not in character with tlie rest of the economy. Minds (^1 
 this texture have very properly souglit to put down their 
 doubts, when it has appeared to them tliat there was an 
 explicit order. Such thoughts as the ibllowincr have flash- 
 ed upon them : where is the essential difference between 
 this rite and those other thincrs that are admitted to have 
 ceased ; why should we name these types and shadows, 
 and deal with this as if it were an antitype and a reality , 
 where is the distinction between this ceremony and tho 
 Passover, unless it be that this seems to be only a frag- 
 ment or section of the other ; why should the part be re- 
 garded as greater than the whole ; if in partaking of this 
 rite we do not receive the actual body and blood, does it 
 give us any nearer conimunion with the Messiah than wf 
 would have without it ? All such hypotheses must go down 
 before a plain command ; but in the absence of this, they 
 amount to a good deal. When they are the sentiments ol 
 thoughtful and spiritual men, they are conclusions derived 
 from a very wide surface, by minds accustomed to the 
 style and manner of the Holy Gliost. AVe rate them as 
 nothing, or less than nothing, in the vicinity of a distinci 
 (trder : we estimate them as of considerable weifrht when 
 there is cause to doubt that there is a command. Chri?- 
 ian men have the feelings to which we refer; whilst there 
 lire many doctrines and practices upon which they cuter 
 with all their heart, this is one wliich they comply with, 
 simply because they conceive that they have no choice.— 
 When they entertain warmer thoughts of it, we suspeci 
 that they have invariably tampered with first impression? 
 and have by much effort acquired an artificial taste. Tlicf 
 may scarcely be conscious of this, but we believe tliatii 
 is not the less the case. Few sober thinkers would acqiii' 
 
perceived it- 
 the rite ^a? 
 y. Minds oi 
 I down their 
 there was nn 
 ncr have flash- 
 once between 
 nitted to have 
 and shadow?, 
 tind a reality i 
 jiiiony and tho 
 e on^y a frag- 
 tlie pan be re- 
 rtaking of this 
 i blood, does it 
 lessiah than we 
 3s ni)ist go down 
 ice of this, they 
 he sentiments ol 
 Iclusions derived 
 Icustonied to the 
 ,'e rate them as 
 itv of a distinct 
 ble weight when 
 Immand. Chn?- 
 fer; whilst there 
 /hich they eiitei 
 ,ey comply with, 
 lave no choice. 
 |f it, we suspect 
 ifirst impression?, 
 licial taste. The! 
 e believe that 11 
 ers would acq"!- 
 
 391 
 
 csce in this rile from an a priori view of the gospti : *'c'.v 
 if left to the promptnigs of spiritual inclination, would rt- 
 gard it a» in keeping with the other features ; most orcc- 
 tice it at the word of command. They feel in other in- 
 stances, that the points which they are enjoined to bolsev* 
 and act upon, have a direct tendency to elevate the i:\:n*l 
 and to improve the heart. They hope that it may be •<<) rii 
 reference to this rite, but they do not see that it is so. — 
 Were they to be put in possession of a commentary tha: 
 would warrant them to doubt the order, their seniimer.tr. 
 woulu escape from a heavy pressure. They would be 
 heard to say, that what they are now told agrees with ideas 
 that had often crossed their minds, but which they did not 
 dare to harbour. 'J'hey would certaiidy acknowledge, 
 that they had not been aware how much they were en- 
 .slaved, until the charter of their liberty had been spread 
 out before them, and until thev had beer, convinced I'^ow 
 clear was their title to freedom. An interpretation tha: 
 would prove that men attach an erroneous meaning to 
 three or four passages bearing on this question, would 
 hring joy to many hearts, that are trammeled as vet, and 
 that do not venture to think that they are otherwise than 
 free. But the consenting feelings of spiritual men have 
 some significance. They are the expression of much 
 prayer, experience and reflection. Were they ten times 
 stronger than they are, they would not overturn one de- 
 finite order. But if from other sources it can be made to 
 appear, that we have been mistaken in our i<lea of the 
 command, then all these impressions and doubts would 
 come in as strong collateral arguments. 
 
 Second. The observation that we have already applied 
 to the sacrament of Baptism, so called, viz — that no time, 
 place or mode are specified, is equally applicable to thi« 
 cage. It is not said, when the act is to be performed, or 
 
 u 
 
 
 ii. 
 
 m^ 
 
 m 
 
 h > 
 
39-2 
 
 jrhcrf, or under what circumstances. The Church has ai- 
 readv admitted this to be true, it is too late for it to at- 
 
 upt 
 
 Bi 
 
 th( 
 
 Wi 
 
 contrary statement. 15ut is it not tHe very essence 
 oi a rite, that all such details should be strictly laid down "* 
 From any thing that we learn from Scripture, a ceremony 
 cannot be said to have an existence without such parti- 
 cular?. It is by means of such points that it possesses ef- 
 i:cacv, and becomes the instrument of inculcatins: doc- 
 trines. Divest it of these, and u is turned into a mere vo- 
 cable. We are enabled to derive these cjnclusions I'rorn 
 a surface of great breadth. The cercjnonies of the 01<1 
 Testament are many in number, and of them all there i^ 
 liOt one but complies with these conditions. It was by 
 means of these that, so long as they lasted, they exerted 
 a police influence over men. It is by translating such de- 
 tails into their doctrinal equivalent, that the Church e.x 
 tracts thoughts from what once were rites. But a cere- 
 mony sl'orn of all such particulars, is an anomalous fact. 
 The Church has thought itself entitled to supply the de- 
 fect. It has taken the liberty to conclude that what i; 
 calls the Lord's Day or Sabbath must of course be thi 
 time ; but it has not been able to come at any agreement 
 how often the first day of the week is to be the scene ot 
 the transaction. It has inferred that what it terms tlu 
 house of God, is to he the j) lace where the rite is to bi 
 performed ; but no one sect allows that the Synagogue oi 
 the other is fitly constituted. It has given accompany ini: 
 circumstances to the ceremony, but these are arbitrary 
 they do not agree in any two sects, and scarcely in an\ 
 two congregations within the same sect. As to iheperson 
 who is to dispense the rite, a result has been arrived at 
 but the process by wl.j'^.h it has been attained to, is as cu- 
 riously gratuitous as any thing that we know in the annals 
 of human sophistry. Here is the syllogism. The Apo?- [ 
 
 \V 
 
 .] 
 
303 
 
 :hurch has ai- 
 e for it to al- 
 io very cssencr 
 tly laid down'' 
 re, a ceremony 
 »ut such parti- 
 it possesses ef- 
 culcating doc- 
 into a mere vo- 
 jnclusions Irorn 
 iiies of the Old 
 lem all there i^ 
 jns. It was by 
 ;d, tViey exerted 
 islating such de- 
 the Church ex- 
 es. But a cere- 
 anomalous fact. 
 supply the de- 
 lude that what i: 
 f course he iht 
 any agreement 
 be the scene o! 
 hat it terms tin 
 the rite is to h 
 he Synagogue o* 
 11 accompanying 
 se are arbitrary 
 scarcely in an) 
 As to i[\e per full 
 been arrived at 
 ined to, is as cu- 
 Inow in the annab 
 m. The Apo- 
 
 ties were the agents whom Ciiriat commissioned to go forth 
 and teach the gospel, thcrrforc they were the persons i\r- 
 ?igned to preside at tins rite. But Christian minisl('r.i 
 urc the successt)rs of the Apostles, thcrrforc it devolvo:- 
 upon tliem to adiuiniriter this Sacrament. Is tiiere n step 
 \n tiiis deduction, that is anything bui an assumption '? — 
 Was it onli/ on the Apostles that CInist laid the injunc- 
 tion to go and teach a" nations, or did he not rather im- 
 pose it upon every believer in his name? Even sujjposiiiL; 
 that the order had respect to the twelve alone, by what fn ii 
 means can the inference be drawn, that the connnund to 
 teach, necessarily involved an injunction " to servo t;i- 
 hles ?" How could twelve men contrive to overtalve all 
 tiie work of this sort, that must have occurred in tlieii 
 Fnission over the world ? Admittinjx by way of ariTurnent 
 tliat to celebrate this hypothetical ordinance, was one ptirt 
 of the duty of the Apostles, what is the mode of rea.>onmj 
 by which the minihters of our day, are made out to br 
 the descendants of the twelve? In whiclj of the hundred 
 lines that aspire to the honour, is the real genealogy t" 
 be found? in which of them all are the virtues and thn 
 t^ifts to be seen, that ought surely to occur along a Ini^' 
 that lays claim to so illustrious a descent? A man wli,. 
 can look straight before him must perceive, that thiji })re- 
 tended argument is a series of evident assum])tions. It i> 
 a irratuitous statement that the command to iro and evan- 
 gelise, was addressed only to the Ajiostles; it is equalh 
 gratuitous to allirm, that ihe injunction to teach neces- 
 sarily comprehended the obligation to preside at this ce- 
 remony ; it is also a mere assumption to assert, that th*^ 
 pov/ers and prerogatives of tlie twelve, are transmitte'l 
 down to that class of men which we term Christian mi- 
 nisters. Each one of these positions is procured by felony. 
 To hold them is to bring lu that inextricable jumble. 
 
 
 Ill 
 
:W4 
 
 Hi 
 
 
 - p 
 
 if 1 •: 
 
 
 ^^ 
 
 wherein no two sects agree as to the meaning of the rite, 
 Jts time, its place, its attendant circumstances, the cha- 
 racter of those who are to celebrate it, and that of those 
 who are to partake of it. In this manner a ceremony i« 
 not J oujifi^ but created. All those points which the Scrij;- 
 tures indicate as the very elements of such a thing, arc 
 not taken from the surface of the bible, but are iiiferred 
 according to the inclination of those who bargain for c 
 rite. The when, the whcre^ the how^ and the tvho, are not 
 copied,, but forfred. The mode of inference is in thi« 
 wise — Scripture enjoins a ceremony, but it is obviou* 
 that the day intended must be the Lord's day, and it \^ 
 plain that the place must be onr house of God, and it i^ 
 clear that the Coryphaeus who is to conduct the matter 
 roust be our Apostolic pastor, and it is evident that the s^ 
 veral details are left to ourselves because llie Gospel is o 
 5y stem of freedom, and it is manifest that none but be- 
 hevers are entitled to partake — although among tbt 
 twelve who set us the example, one was " a devil !" Couli; 
 we imagine a series of propositions more purely hypothe- 
 tical, or more adapted to lead to a gratuitous plau of re- 
 ligion ? There is nothing like this in the Old Testameiii 
 the great magazine of rites. There, when an ordinance 
 is enjoined, all its particulars are specified. There, tl)^ 
 shape and outline are defined. There, nothing is left t( 
 inference. Any number of men could observe the cere- 
 loonies there exhibited, without the risk of division e' 
 q)inion in regard to the details. With its authority ti 
 guide us, we lay down the position with much confidence 
 that this thing cannot be a ceremony, which specifies n 
 time, place or manner. It may be a doctrine^ becau* 
 that is a fact which is catholic and independent of thes^ 
 accessories, it cannot be a rite because it derives its chu- 
 racter from these features, and is entirely dependent os 
 
 thorn, 
 yucss, 1 
 any thi 
 vohirne 
 Thir 
 c;iuse tl 
 trjne of 
 fjurituaJ 
 ilives ou 
 rrament 
 lical pel 
 tlie otliei 
 i^ consi< 
 man is i 
 supposed 
 equality, 
 real holi 
 wares, c 
 body of 
 ho never 
 It to be I 
 of clouds 
 ilis office 
 to retain 
 occupied 
 |>ermitte( 
 Preachin, 
 elevation 
 orthodox 
 tical supe 
 nl ways li 
 vice. Fr 
 times, w 
 »^f the tei 
 
.195 
 
 of the rile, 
 ,es, the cha- 
 hat of those 
 ceremony i; 
 ch the Scri};- 
 a thing, arc 
 arc inferred 
 t)argain for c 
 who, are not 
 ce is in thi? 
 it is obviouf 
 lay, and it 1^ 
 lod, and it i^ 
 ct the matter 
 nt that the s^ 
 he Gospel is ;i 
 none but be- 
 11 among the 
 devill" Coul.; 
 urely hypothe- 
 lus plan of rt- 
 )ld Testament, 
 an ordinance 
 There, tlit 
 thing IS left i< 
 erve the cere- 
 of division p' 
 s authority \^ 
 ch confidence 
 ch specifies ^ 
 trine, becau* 
 ndent of the^ 
 derives its cha- 
 
 dependent 
 
 06 
 
 them. A rite which requires that men should infer, an(i 
 jTUCj^s, and fancy out its details, is to say the least, unlike 
 any thingcl.se that we find in any other part of the sacred 
 volume. 
 
 Third. We do not believe in this pretended rite, be- 
 cause the notion of a sarrnment is destructive of the <U>c- 
 trineofthe spiritual priesthood. /< exhibits the idea of 
 f})iritual ecpiality among the members of the Church. Ii 
 ijives out the thought of one liomogeneous body. A sa- 
 crament puts such views to the rout. It demands a mys- 
 tical personage to preside, and he never can full in with 
 the other members. The symbolic a'" which he performs. 
 IS considered to carry salvation along with it, and tl>e 
 man is invested with the character of that which he is 
 supposed to do. Here is a fact that is subversive of all 
 equality, and in our opinion, is also a deadly enemy !«• 
 real holiness. A person who deals in such enigmatical 
 wares, cannot by possibility coincide with the general 
 body of the Church. Were he willing to do so, which 
 ho never is, society would not suffer him. Men consider 
 It to be their interest, to keep him up in hiy atmosphere 
 of clouds. They cannot afford to allow him to descend 
 His office makes him a sacrificer for others, and men love 
 to retain him in this category. A person who to-day i« 
 occupied in handing about that which saves, cannot hi* 
 permitted to become one of the rank and file to-morrow. 
 Preaching may give to one man an intellectual or moral 
 elevation above his fellows — but this is a wholesome and 
 wthodox influence ; a sacrament imparts to hiiu a mys- 
 tical superiority, which is bad, which is immoral, which 
 always lives in friendly association with every form of 
 vice. From the days of the Gods of Greece to our own 
 times, where there is a got-up mystery in one chamber 
 I of the temple, there is harlotry, corporeal or mental, in 
 
 4ri 
 
 m 
 
 (i 
 
 
:K>6 
 
 ihc <Hhcrs. Wlicic niy!<ticij«in is the doctrine, the fruin 
 Are inurtltr, :niuU«,'rv, .-md lliofl. Thcv were so in the 
 palmy days of lieatla'nisin ; they arc so still under tijc ce- 
 remonial (.'liri.stianity uhich obtains. 
 
 Ijesides, he is invested with a wca[)on which can a:*- 
 sumc alnjost any sliape. [t c"\ he made to look like ab- 
 aulute rationalism to the rea: 'hie, whih^t to the mys- 
 tical ii can he rendered the one thing needful, by hems 
 represented as that which conveys salvation. To the ouv 
 It is described as a memorial of their dear Lord — nothing 
 more ; to the other it is exhibited as that which brinjr? 
 eternal lite, to their souls, thereby eiparing thein any ex- 
 penditure of thoufrht and virtue. A man armed with tlu- 
 ulidiiiii srak of delicate adjustment and wide ranire, can 
 do almost what he likes with society. No one can escapi 
 Inm, except he who is williiif^ to run all risks, by takiiij 
 or being described as takinjir, the attitude of avowed in- 
 fidelity. No weapon formed ajrainst this very moveabit 
 feast can prosper, for before the ball can reach it, it lia^ 
 dived. It sees the Hash, and changes its situation befort 
 the projectile can strike. I'roteus himself had not a irirea- 
 ter faculty for assuming new forms. 
 
 The idea which the Levitical priesthood gives out, can- 
 not by any possibility be realised, so long as the least ves- 
 tige of a sacrament remains. J-.et the smallest necleus bt 
 left, and the disease will grow to any extent. A sacra- 
 ment by moral necessity, hrcrds a class of s ncr [fleers. — 
 These cannot, even if they be [)ious men, coincide witt 
 the rest of the elect. Their function makes them a dis- 
 tinct body. Let them stat,; the matter as low as they will 
 they cannot coalesce with the general church. Tlu 
 strange work which they do, prevents them from liariuti- 
 nizing with those amongst whom they minister. It can- 
 not b« looked for, that they should be willing to place the 
 
 t'lnct 
 
 '•arri( 
 
 ways 
 
 a spec 
 
 a rice ( 
 
 vfiock 
 
 Men ( 
 
 they ]\ 
 
 win til 
 
 cers ; 
 
 t<» prai 
 
 tJiey ha 
 
 tu save 
 
 IS after 
 
 icorii it 
 
 make h 
 
 'Lire, si; 
 
 mass, i; 
 
 lump. 
 
 His nat 
 
 the sac? 
 
 In somt 
 
 ho who 
 
 The dis 
 
 put it d( 
 
 wise tha 
 
 a sacred 
 
 fhera wi 
 
 can his \ 
 
 be more 
 
 strongho 
 
 Jess eflici 
 
 function,' 
 
 *«metim( 
 
3(r 
 
 le, the fnim 
 ;re so HI I lie 
 Lindor tlic cc- 
 
 shicli can :»:'- 
 look likK ab- 
 i to liie inys- 
 Jful. l>y l>c>n2 
 . To the onv. 
 Lord— iu)lhii\^ 
 which hnn^i- 
 tliem any t"^- 
 irined with tlii.^ 
 idc range, can 
 one can escapt 
 •isles, by taking 
 i of avowed in- 
 ? very moveablt 
 I reach it, it ha- 
 situation hefoi. 
 f liad not a L^rea- 
 
 (Tives out, can- 
 as the least vev 
 lallest necleu? I" 
 bent. A sacm- 
 [of sacrijlccrs.- 
 L, coincide nvUI 
 lakes them a di^- 
 llow as theywil 
 church, 'i'^i^ 
 lem from hariuo- 
 linister. It can- 
 ning to place the 
 
 finclion in a simple point of new. ixii even il tUoy arc. u 
 '•arries hell and damnation with it. Sochmv, loo, will al- 
 ways be ready to assist them in giving the most mystical 
 aspect to the all'air When they impart to il the apfu-ar- 
 ance of a potent ppell, an awful incantation, they arr not 
 shocking Immnn nature, hut arc pandcriinr (,, its t(ist(<. — 
 Men do not love holiness, hut they are fond of j)ageauntd ; 
 they have no relish for moral persons who might awe and 
 win them into virtue, hut they have always liked sacrifl- 
 cers ; tliey do not aflcct that creed wliich would tell them 
 !.» ]iray and think and work out their own salvation, hut 
 tjjey have a decided inclination to that other, which ufterf 
 *.o save them by machincrrf. The action of a sacrament 
 IS after this maimer : It demands a ceremonial man tc; 
 irork it, it renders Inm a distinct person, and it helps u 
 inako him what he commonly is, a serpent. Hut this crea- 
 ture, such as he is, is the teacher who is to instruct the 
 mass, is the leaven that is to give its character to ttie whole 
 lamp. What the sacrament renders him, he makes otlier?. 
 His nature becomes dilfused. A family likeness between 
 the sacramentarian and his })rogcny, is the sure reault. — 
 In some directions the ery is to be heard, feebly uttered, 
 ho who teaches others should himself be taught of God. 
 The dispenser of sacraments is too strong for this — lie can 
 put it down, or he can evade it. How can he be other- 
 wise than Godly; of apostolic descent, assembling men on 
 a sacred day, addressing men in a holy edifice, supplying 
 thera with rites that are the conductors of salvation ; how 
 can his piety be called in question ? Hence nothing can 
 be more puny than the onsets that are made upon these 
 strongholds of Satan* called Churches. Nothing can be 
 less efficient than the attempts that are made, to drive their 
 functionaries into sincerity and religion. The pressure 
 sometimes forces thera to do their spiritings more adroitly 
 
 i^.i 
 
 J*. 
 
 ■fCfcV 
 
:WS 
 
 — It seldom reduces them to tlio ncce.s!»ity of hecoiiuii; 
 ii(5w men. Tlio reason is, that tlie pietists (Jt) not li\y the 
 .ixe to tlio root of tlie tree. They who call for reforiiia- 
 Ijoa are themselves under the intluonce of what breeds 
 the evil. They nre inen who have been saved in spite ol 
 riles, 'i'he sacrilicer is always too formidable for them 
 He can lauirh at their weak maunderinfrs about piety. lie 
 can retire behind his altar, and defy them to follow him 
 lie can sunnnon numbers round him, and alarm his feebir 
 opponents for their standinij and their purse. He kno\f.> 
 a trick worth two of theirs. Like (ireorory, in llomrc 
 an<i Juliet, lie has '* a swashiufr blow," that puts them l'- 
 lliglil. When they call pirtj/, he calls church. On a nn>- 
 derate calculation, one sacrificer who understands liii 
 weapon, and has no scruples about usiii(( it, is a match for 
 all the reliirionists of a country. He is contendinrj win. 
 those who grant his premises, who believe in holy places, 
 Jays, rites, and men holy by ollice. ^'/t<'y hold no douo; 
 that there is somethiiiiir besides. They maintain the doc- 
 trine of a new heart, but he can easily contrive to throw 
 tiii.'* into the Sack-ground , or wlien pressed to the utmoii 
 make it appear that he also actiuiesces in it. He can al- 
 ways bring down rank, wealth, and numbers, against t;i' 
 little body of feeble adversaries: and when he caniin: 
 coin{)el them to add their influence to his cause, he cai 
 ;^enerally make their opposition futile. 
 
 The idea that we gather from the survey of tlieLcviticx 
 priesthood, does not at all correspond with sacraments, an- 
 I heir performers. In the one direction we perceive a ho- 
 mogeneous body, in the other a people " scattered an- 
 peeled." In the one ([uarter we behold an assembly, even 
 fact in whose constitution gives out a doctrine ; in tii^ 
 other, a society rent, distracted, and besotted by rites.- 
 In the one instance we see that which tells of a mori 
 
 uatic 
 
 othci 
 
 of th 
 
 us ol 
 
 ised 
 
 iliraii 
 
 lodge 
 
 uhicli 
 
 ji/inbi 
 
 flies<'. 
 
 flie dii 
 
 iloil 01 
 
 to the 
 liiro to 
 ulent, 
 the par 
 .jonerai 
 the beai 
 ..HkkJ, i 
 order, 
 ^nly nii 
 ooniple 
 I our 
 rise to 
 tures. 
 feet, th^ 
 drink 
 of texts 
 ' I'lie exi 
 wine is 
 ings are 
 'ikeiiho< 
 on Chri; 
 elapsed, 
 
 ;.!1 
 
 I ! 
 
 t| 
 
099 
 
 oi hecoimn; 
 il») not lity ihr 
 1 lor reloniM- 
 ,f what brce<U 
 ved ill si)»l« ^jI 
 l;il)le for theiii 
 )()Ut piety. H.; 
 to follow hiin 
 ilarin his feebl.' 
 (e. lie kno\f.> 
 ory, in Hoinf 
 Kit puts them I' 
 irch. On a iik- 
 uiKltTStaiHls li'> 
 it, is a malch fur 
 iouteuiiiuj,' will. 
 ^ ill holy places, 
 y hold no douli 
 ,aiiitain the doc- 
 ontrive to throw 
 •d to the uimoii 
 it. He can ai 
 hers, ajrainst tl;' 
 when he canii' 
 id cause, lie car 
 
 V of theLcviua 
 sacraments, all- 
 ure perceive a \\^' 
 " scattered an- 
 I assembly, ever' 
 doctrine ; in f"- 
 otted by rites- 
 t tells of a niori. 
 
 II? 
 
 c« 
 
 nation a pr»culiar people zt^alous of cjood works, in tl 
 other a community zealous for little the but ilio pnlm 
 of llie sect, lu tlie oue case we notice that which iiUorm.'* 
 uj» of airreemeiil and freedom ; in the oiIkt we fnid real- 
 ised some of the worj'l results of discord and nienitt! 
 tljraldom. The type speaks of unity, harmony, know- 
 l.Ml^re, liberty, and holiness ; the practical expression 
 which the churches alVord of their interpretation of iW 
 jiyinbol, exhibits features that are the vci'y cornereic ot 
 thcij<.'. In our judgment, sacraments go far to j)ro<lucf 
 the dilTerence. Put one or more of them in the po{»M;j»- 
 jiion of a shrewd man, and he will briiiir anv country in- 
 to tlie state to which we refer. All the ignorant will de- 
 mre to come under his iniliience. Wealth, power and 
 laleiit, will tloat with the current. Fair women will ixil<l 
 the pageaunt ; clever men will give it wings to fly. 'I'ho 
 general population will vie together to receive the mark ol 
 ihebeai>t on their forehead or in their hands, and the really 
 food, because they do not understand the root of tlie dis^^ 
 v)rder, will resist in that faint undecided manner, which 
 I'lily make* the victory of evU principles to seem more 
 complete and triumphant. 
 
 lourtli. This rite is of bad intluence, because it givoo 
 rise to doubtful and varying interpretations of many sen; - 
 tares. Tliere are passages whose meaning is to this ei- 
 toct, that except we cat the llesli of tJie Son of Man. aiiJ 
 (irink his blood, there is no life in us. A great number 
 of texts ex[)ress this thought directly, or by implication. 
 I The existence of a ceremony where bread is eaten, and 
 wine is drunk, very naturally occasions that these say- 
 ings are made over to it. The idea springs up, and hai> 
 iikelihood to help it, that to partake of this rite is to feed 
 on Christ. Hence in the nineteen centuries that hay; 
 elapsed, the prevalent opinion has certainly been this -r 
 
 V' I 
 
 ■t. 
 
 I 
 
 ".■J 
 
400 
 
 V. 
 
 4 
 
 '' It 
 
 * J c 
 
 
 FfiW have ri'^en superior to it. The liighest minds along 
 the period, have bent before it. Those that have really 
 laid hold on eterual life, have fouffht their way to it over 
 rhe lop of this thought. The opinion is fearfully danger- 
 ous. It is of such a character, that the most of those who 
 turn a little of their attention to religion, must be slain by 
 it. Any man who directs but a part of his feelings to- 
 ward divine things, must of necessity become its victim. 
 Here are many texts which declare, that to eat Christ is 
 to be saved ; but here is a rite which in one sense or 
 other pretend.^ to offer Christ as food for his people. How 
 v+jry natural that those who observe the rite, should con- 
 sider that they come in for the benefit of those promises' 
 Scriptures many and plain declare, that the heirs of eter- 
 nal life make the Lord Jesus their food. Divines with 
 '»ne consent insist upon the incumbency of a rite, whereof 
 rho act of eating and drinking is the apparent mechanisni. 
 AVhat can be imagined more natural, than that the majo- 
 rity of mankind should cherish the idea, that to practise 
 the rite, is to perform that deed which confers salvation,' 
 Hence up to this time, this, or something like to this, has 
 been the general feeling. 
 
 A part of the Protestant Church has laboured stren- 
 uously to prove, that this opinion is not Scriptural, and 
 that it is pernicious. The rite is retained, it is admit- 
 ted to confer benefits, but these happen only to what are 
 termed, *' worthy receivers." Thus one portion of Chris- 
 tendom allows men to think, that the blessing descend; 
 upon those who partake of the Eucharist administered bij 
 a fit organ, the other gives them to suppose, that the pro- 
 mise comes down upon worthy rfxeivers. The one con 
 ^ider that the benefit is associated with duly ordered ma 
 chinery, the other deem that it stands connected with faitl; 
 v>n the part of the recipient. The one, although their 
 
 thou 
 
 lindc 
 lial s 
 that ' 
 
 not .S( 
 
 'leii'lc 
 
 I rite 
 
 •'ccau; 
 
 lie is J 
 
 nithof 
 
 -ial), 
 'lat i; 
 ' nlaih 
 
 ':c shi 
 
 Hill d( 
 
 •'1? c 
 
 •in act 
 
 'fc will 
 
 ''inits Jij 
 
 I'li.^' is t 
 
 ^nicn h 
 
 t^TPj; th 
 
 l^'-'ar us 
 i But t 
 
 j 'f 
 
40J 
 
 . minds along 
 U bave really 
 ,v(iy to it over 
 irfuUy danget- 
 ;t of those who 
 ust be slain by 
 his feelings to- 
 3me its victim. 
 ,o eat Christ is 
 a one sense or 
 lis people. How 
 ite, should con- 
 those promises' 
 the heirs of eter- 
 Divines with 
 of a rite, whereol 
 irent mechanism, 
 an that the majo 
 
 -;y.stem is monslrou?-, pursue an intelligitjle course ; the 
 ijthcrs have a stranrre twist in liieir mode of reasoning:. — 
 riio one s;iy roundly, we leed on Cliririi in takin:,^ our 
 ••ommunion, the others say metaphysically, wc U;od o-i 
 ( 'hrist in taking our communion, provided that our <oa],s 
 arc in the right state. The Papist who says that tlio tlesh 
 •md l)Iood of Christ are revealed in the Eucliari-:, al- 
 iliough he is in grievous error, is voniprchcni^ibU. We. 
 understand liim to lake certain texts in their iiterai »-r car- 
 nal selise. The Protestant who holds, that wo eat aiid 
 that we do not eat the Saviour in the rite, if his view b») 
 not so gross, acts more artfully. If he really l>e]i(ves '?.«$ 
 lie pretends, that Christ is mentally or spiritually a[>pre- 
 iiended, why does he observe a rite ? He must knuw tiiat 
 1 rite is not reqiiisiteto a spiritual apprehension of Chris*, 
 hccausc if lie he a convened mau, he must be aware that 
 lie is holding fellowship with the Saviour at all times, and 
 n ithout the mediation ofa rite. If he considers that tlu re 
 ."^something more tlvan a mental apprehension ^i" ^les- 
 -iali, in the rite, why does he not say so, and shew what 
 ■ liatis? The Papist, although his tenet is bcstiaJ, a?cs 
 ulaih lanffuan-e, the Protestant has a slidintr scale whtcjt 
 iic shifts to suit different cases. Surely no man of ftiu! 
 will deny, that his moral life is engrossed in app;eh( nd- 
 iic Christ by faith. He will ackno\vledo;e that thts is 
 :in act which may be performed under all circumstances. 
 He will confess that there is no situation that neccssriniy 
 <^li'its him out from such intercourse. He will own \nz'.. 
 ist administered h\ \\u< \<^ the very essence of the religion which he enibra».ed, 
 
 hen he received the spirit. Does the rite atVect this fe'- 
 )\vship ; does it render it more close ; docs it add te^- 
 ires that could not exist without it, and does T 
 
 that to practise 
 confers salvation': 
 g like to this, has 
 
 s laboured siren- 
 Lit Scriptural, and 
 ined, it is admit- 
 only to what arc 
 e portion of Chris- 
 blessing descend! 
 
 duly ordered 
 nected withfail^jlear us out in saying that it has such cftects 
 
 •ip 
 
 )n 
 lie, 
 
 although tbci'l i But this is not the wliole of the tvvi«t. Holy wni <.:zy 
 
 1 
 ' 1 
 
 w 
 
 1 
 
 
 m 
 
 ^^ 
 
4(h5 
 
 ■irc< to 
 
 ■111(11 v 
 .'iUO.S t( 
 
 Tur tii 
 
 'Jiustan 
 Teoeiv 
 
 ■'Mn\ is 
 :lve tiiiji 
 •'<!> it n 
 'it Diviji 
 ^t'. accn 
 
 expreaai) , he iii;u eatetli my flebh juui ilrinketh my blood 
 ti'.vellcth ill me, and I in liim. The Protestant distinction 
 of worthy receivers, applied to a rite, complicaie? ihf 
 question. A rite is an outward act, hut the worthy and 
 the unworthy receiver ecpially partake iti that act, there- 
 lore accordinir to the hy})otheais both I'eed on Christ.— 
 "When our Lord said, Except ye eat the tlesh of the Sol 
 of Man and drink his bloo<l, ye have no life in von, li. 
 nuisi have meant either a carnal or a mental act — he coujii B''''t if ?'.> 
 not have intend(?d both, li he conlempliited the tirst, tlie! 
 there i.'* no rtjom for the distinction of worthy and unwci 
 tin receivers; if he designed tlie second, then he cou, 
 lioi iiave instituted or sanctioned a rite. 
 
 Nl* shifting scene of a strolling theatre, could sen. 
 mor.j various j)urposcs, than this ceremony called tl, 
 Lord's Supper. Where parade is the order of the day, : 
 IS dressed up in such a style as to prove that Christiani; P CMiciui 
 can be as gorgeous as Paganism. "When the object is iP'-t. as i\, 
 recruit the particular sect, it can be made to do good scP 'test an 
 vice either by opening its arms in an Universalist maniiiP' ^^hei 
 announcing that it receives all, or (piite as edectually :P' '-ats ti 
 ah air of awtul strictness, and the stern declaration, tir.p'itly div 
 none but cliildren of God must sit down at this table,-#^V?/). 
 Where it has to deal with rank, and wealth, and worl(i 
 ne^a dressed in authority, it can conveniently repre^f 
 nself as a strong engine, worked by much priest-powt 
 whereby men are saved and sanctified, on easy terms, a: 
 with little trouble. Wiiere it confronts persons of inm 
 or piety, it can divert itself of its trappings, and wear; 
 appearance of a plain mental circumstance, which oP^ thi,^ c 
 has in^tituted as the memorial of a solemn event. OnP- we d 
 wiioie, men in general are under the impression, that\v:,p"ir. 'p\ 
 tliey join in this observance, they are eating Chri"it<-' and li 
 llesli and drinking his blood, When Protestantism #??■ and 
 
 ere 
 
 i( 
 
 
 I 1, 
 
40;] 
 
 ciU my blood 
 ant distinction 
 MiipUcaie? til'' 
 he wortliy anu 
 ,hal ac(, ttitre- 
 [\ on Cbrist.— 
 le^b of tbc Soi 
 
 lite III y"*^ ^" 
 ul act— be couM 
 cl tbe brst, the 
 ,rtby and unsvor- 
 1, tben be coui 
 
 aire, couUl scr^ 
 -•n^ony called tl 
 rder of tbe day, 
 c tbat Cbri^^tiann 
 ^n tbe object i= t 
 lide to do good se' 
 iiversalist maiiiK: 
 e as elVectually^ 
 n declaration, ti.v 
 wn at tbis table 
 lealtb, and worl^i. 
 •enieHtly repre-.'; 
 mucb priest-posvt 
 on easy terms, ai| 
 ts persons of mn 
 Vmg?, and wear i 
 stance, wbicb ^ 
 event. On'. 
 
 > (1 
 
 lemii 
 
 tbatNvi 
 
 vires to do battic witb Pojjcry, m any one i){ \[:> form.-, i: 
 )ii(i!y decl.'ires that the benefit is obtaineil oniv bv wor- 
 ;iv receivers : but, thi:s makes only an inconsiderable irn- 
 ire;ssi(Mi, becanse all the while that it speaks thus, it cori- 
 Miies to practice the rite. 
 
 Furtlier, there is a twist in the arirnment, m thi> cir- 
 imistance. that Scripture aflirnis that to e;it Ciiri>t h 
 I receive salvation, whereas the Protestant Church s;is^ 
 nil it is, and is nuL 'J'be Bible ^ives out the idea, that 
 lo tjie act, wliether it be a ceremony or a mental ex- 
 i>e, is to receive salvation; the relormed ciuircbc* 
 .ke this to depend on an hypother^is. The worti of Goo 
 lis it as an act which is one and unand)ii:uous. Prwtc**- 
 hi Divines represent it as th;it, which sa\es or dofs n(»' 
 ve. according to circumstances, l-'rom these coii-idc- 
 uoii.s and before enterinrr upon other weiL'hty arjuuicnt; 
 fc ciaiclude that the Lord's supper is not a earn;;! l)aii- 
 ei, as Papists describe it, nor a metaphysical ([nibble r>-i 
 itestants love to exhibit it, but an act continued throu:^fb 
 ■, whereby tbe Christian under the iiuidance of the spi- 
 . eats tbe unleavened bread of sincerity and truth, and 
 ifiy divides it to others. 
 
 lifth. We question the divine authority of this cere- 
 
 ny. because as we believe, its practiral ri.mlti are 
 
 idediy bad. No true friend of tbe Gospel will be sa- 
 
 ied, in beinir told of any pretended ordinance that 
 
 ontrouls. The relitnon of God ou^fbt to ronvcrt. — 
 
 must take a low view of the capabilities of the truth. 
 
 ) IS contented with nolice effects. We do not denv 
 
 \ this ceremony is a good constable, but in ownir.o 
 
 , we do not believe tbat we have said mucb in its 
 
 ur. There are other passions as pernicious as vio- 
 
 bpiess)on, ^ , ,. . , • • , ^ , 
 
 ^ ^ ,• ,,^ fMiri'P^*^ ^iid licentiousness, and an institution that finds men 
 
 are eating v^nf'-f^ ' 
 
 I p tpstantisw ^W-^' ^"^ leaves them cunnin.?. has not reallv eflected a 
 
 i.i 
 
 ■I 
 
 * . 
 
 X : 
 
404 
 
 Th 
 
 moral result. It has prevailed on tliem to change ^tiimr^K^miQ^ 
 vices, it has not shut thetn up to tlic necessity of a n-Mj.,;,] q]q. 
 lieart. This distinction seems too suhtle, to be uu(;tMj|_ ^j^^^ : 
 utood by tlie most of mankind, in the relorms which i.fMfi.ij ^e'^i 
 ^renerally ;\im nt, tliey appear to be satisfied when thcvcM,,,, j,jj^ , 
 exj)lode one shape of evil, even altliough it is i"ii'itiii:M] wished 
 ly succeeded by another. The bible conleni})hites ran'.r 
 results, and those entertain weak conceptions of its \A 
 crs, who amuse themselves with tlie superlicial elK 
 which they see or fancy to spring from secondary caiij^ 
 Those who are well enough pleased with decencies-, 
 not be persuaded to follow us in our analysis, becauF*. ;| 
 ceremony is productive of all that they value. Tliosev.] 
 desire somethinLi: more lhorou(f]i, may be induced to I 
 \i6 their attention, because the ceremony does not ^| 
 *uch results, but on the contrary resists them, 
 
 It docs harm because it saves and does not save, 
 ing to the loose and varying interpretation of c-:;] 
 Scriptures that prevails, the impression tlirouglicm CJ 
 teudom is, that salvation is connected with the r;,!. 
 proof of this is, that after a man has been operated i 
 in this matter, he seldom or never repents. He Iki:^ 
 a mysterious something that <juiets the conscience. 
 is not convinced that it is well witli him, but he js: 
 enough to be content to remain as he is. Tlie prepsr.! 
 movements through which he was passed before h^ 
 look, the ominous solemnities associated with tht 
 nance itself, these made such an impression, that the; 
 is incapable ever after of experiencing feelings morei 
 Nine men out of every ten that we meet, shew by 
 
 v.s 
 
 open 
 
 tokens, that their relation to the gospel is specioiLvptionar 
 not actual. They refuse however, to erect a reiu||eypj. \^ 
 nection. No possible motive presented to them wiiip,) (]q,^j: 
 suade them to come in. Of this spurious religiori|iis ^ „^^^ 
 
4 or, 
 
 to change UiiMretcndcd sacrament wliicli we nrc di.scu.>sing, i^, a priii- 
 ccessity oi' u ri'.Mi-,,;il element. It is- represented as soniethinjr so very aw- 
 jtle, to be uiKiAl. that it sinks into the mind, and becomes the parent oi 
 slbrms wnicli i.Ahat resists all tlie approaches of real holiness. The man 
 ied when tlieyvi^iio has taken part in it, commonly acts ever after as it' 
 
 wished nothing more. Even he who has looked on, 
 ho has snrveyed the act in tlie distance, generally bc- 
 vt's iii after life as if he considered that enough of piety 
 as [)ropagated by the solemnity , to sanctify the bystand- 
 . This ceremony well nianaged in its preliminaries 
 1 its several parts, always furnishes a sufficient apology 
 lalysis, becauR ::■ the great majority of mankind, to stop there. A dex- 
 value. Tlu>s(r.*,,iis priest, by its aid alone, can contri.e to attract the 
 ; be induced to. MjHilation of a Province round his person, preventing 
 lonv doed not TtMm from closing with true religion. 
 :,ts them* BWc iurther distrust this rite, because in one form or 
 
 does not save, 'per, it erects the Conftssional. The Bible advances 
 rprciaiion oi c-rBuciples that tend to make men free and equal. The 
 on t\»rougbc.ul tMinctions which, it produces between men, are of an in- 
 ted with the i^'Mrtual and moral nature. It is the declared enemy of 
 been operated -perences in religion that do not spring out of such cau- 
 
 The official, where there is nothing besides, is cer- 
 
 rli it is imuiedi, 
 uien»p\ates ror-v 
 L'ptvons of us n, 
 bupevUcii'il cilo: 
 1 secondary cai;>^ 
 /ith decencies.' 
 
 ;penis. lie iias 
 lihe conscience. 
 1 him, but beis 
 is. The prepcry 
 
 ly not valued in the christian system. This ceremony 
 la direct tendency to foster much that scripture repro- 
 ;, in every page. It puts society under the domi- 
 )assed before n^Pon of a man, not because he is able to do it good, but 
 )ciated witb thefcise he has a rite t6 dispense. It places the mind, 
 iression, tbatthe«j|iiit is susceptible and tender, under the tuition of a 
 Ing feelings morepon who has every interest to steep it in superstition. 
 meet, shew by tpys open the most secret feelitigs of the nature to a 
 lospel is specioaJiiiionary, who by this means gets a hold that he proba- 
 to erect a reaipever afterwards loses. It accustoms the mind to sub- 
 Inted to them ^v!^pl) domination, and teaches it to think that the fear ol 
 Ispurious religwi^'pis a good principle, whilst it is one of the most per- 
 
 i 
 
 tj'. n 
 
 m 
 
 •;j 
 
 
406 
 
 r^v 
 
 riiciou^. \V'hen the mind goes through this crilicai (jr 
 
 • {(;;il al the aire at whicli the character is very sensitivf 
 ).s it .strange that it forms tlic opinion that something in,. 
 |)ortant lias been done for it ? AVlien age, authority, ;?t^ 
 lion, j)erhai)s talent and cunning, are tlms brought (low 
 'j]>on youth, simplicity, and inexperience, is it wonderl' 
 if the victim imagines that all ihis man ipu I at tun mustsur. 
 ly have done great things for his soul ? Let those \\i 
 doubt this, read the effects j)roduced by Prince llolm 
 lolie and other conjurors, and the account of the inethi^ 
 by whicli they weie accomplished, and they will see il;;| 
 ilie nerves j)lay a conspicuous part in the economy of ii;] 
 man nature. 
 
 We further question the authenticity of this rite, i 
 
 • ause it requires protestation and profession, whereas i 
 word of truth stipulates for a life that is hidclni with (_ hr 
 m God. The theory of religion that we would cul;. 
 fioni the example of the founder oi" our faith, and fn 
 the bible in «3eneral, is to the effect that the pious n; 
 hides the truth in his heart, that he avoids obtruding i 
 principles on society, that he is content that his M;i.\i 
 should know the state of his feelings, that he leaves ;i 
 [lis God to brinu out his ri<rhteousness, and to make it: 
 This scheme of things is so deeply wrought into tlie'.i 
 texture of revelation, that it would require no ordii 
 display of evidence to prove the authority of a prac 
 that would go to establish the veA' oppo^ite line of aci 
 Reason, too, comes in to the support of this genernli 
 rv. It says that a man, by shutting up his sentiments! 
 common observation, secures to himself liberty of thoi 
 il suggests, that by so husbanding them, he keeps ! 
 fresh, and avoids contracting an immodest character, 
 remarks, that by so acting, he is of necessity forced 
 closer communion with God. It concludes, that wlic 
 
 I-- thi 
 
 prote 
 
 to in I 
 
 duct. 
 
 /n fre 
 
 \\\l\\ 1 
 
 which 
 
 i)f me 
 
 (jod. 
 
 {0 be ( 
 
 points, 
 
 that of 
 
 form tl 
 
 It. In 
 
 sentiin( 
 
 tentatic 
 
 ibreheai 
 
 oiation 
 
 not (eel 
 
 "ot stro 
 
 professij 
 
 chinks, 
 
 diat difrt 
 
 •^crvatioj 
 
 ^le Jiavel 
 
 ohurchei 
 
 The coij 
 
 cessity 
 
 Certy ofl 
 
 'igion all 
 
 lie has dl 
 
 his part] 
 
 ■'tature 
 
 i'Ut he \\ 
 
40T 
 
 this crilicH! or- 
 s very ^onsiiiviv 
 tt soiiJCtiiine Mil- 
 ?, iiuthority, si^ 
 Lis broULfhl (i(»\\ 
 ; is it Nvondcrl „| 
 latiun mufctsurr 
 Let those \vi;i 
 f Prince lloki 
 it of the nieih'i 
 hey will see ii:;| 
 e economy of h.^ 
 
 y of this rite, i> 
 ,sion, whereas v. 
 hiddrn with Clir. 
 
 we would cull. 
 .ur fait\i, and fn 
 hat the pious in; 
 oids obtruding i 
 ent that his Mai 
 ilrat he leaves i 
 
 and to make ir. 
 
 ou(Tht into thev 
 
 equire no ordii, 
 .lority of a prac 
 )o^ite line of aci 
 of this general i: 
 hisj^entiments: 
 
 If liberty of thuJ 
 lem, he keeps i 
 odest character, 
 necessity forced 
 eludes, that win 
 
 
 i» thus del)arred tVom seekmo; to afVect niaiikwul by uicrf 
 protestation, if he would do them 'rood at all, lie is driven 
 U) intluencc them in the way of notal)le and viirorous con- 
 duct. To have liberty of feeling, to retain the sentniif^ms 
 in freshness and strenn;th, to l)e compelled into intercourse 
 with lieaven, to be obliged to adopt that line of procedure 
 which is the surest and most leiiitimate road to the liearrs 
 of men, the plan which (.niarantees such results must be ot 
 (iod. The system that contradicts it can hardlv be '^hewn 
 to be divine. But the course of action to which this rite 
 points, runs connter to the scheme whicli we believe to be 
 that of the bible. It says, publish your sontimenis, m- 
 form the world by a pageaunt that you do nt»t beloniT to 
 It. In this way, the privacy of man*s heart is violated, his 
 sentiments are made the prey of the designing and iheo*;- 
 lentatious, his liberty takes wing, lie accjuires a whore s 
 forehead and cannot blush, he is borne along by the as<o- 
 ':iation of numbers whose ways he has adoj)te(i, he does 
 not feel the necessity of close iellowship with (iod, he can- 
 not strongly influence men, because he has little else but 
 jjrofession to shew them. His feelings escape by so many 
 chinks, that they do not propel him forward in a career 
 diat differs much from the course of this evil world. Ob- 
 servation advances and informs us, that the results which 
 we have reasoned out, coincide with the condition of the 
 churches as they are now, and as they have always been. 
 The convert, real or pretended, has been held to the ne- 
 cessity of declaring his feelings, he has become the prc- 
 [terty of the sect, he has been encouraged to talk liis re- 
 ligion all around, he has been valued in liic measure tnal 
 lie has done so, he has been used as an agent to enlist for 
 his party, he has never in any one instance atiamcd to iho, 
 stature of the scripture worthies, he has made partisanf^, 
 but he has invariably had small success m produc'.i.'g be~ 
 
 ^i i 
 
 
 n , 
 
408 
 
 Iicver-!. His very name, a proftissor^ tells wiiat he i.s, and 
 by wlvit syslein he has been reared. When we pass iii 
 review the djfferent ages of eccle?^iastical liistory, ami 
 vrhen we perceive that the whole ground is occupied by a 
 cla3-> of men, the very counterparts of those Pharisee> 
 whom Jesus describes and brands, we find enough to lead 
 us tt> pause and put the question, arc not these efl'ects th» 
 natural necessary fruits of those rites which we practice, 
 and Q^ that general system which is advocated I 
 
 8i.dh, In j)ractising this rite, we seem to be doing au 
 act of an Old Testament quality. No one denies, that 
 under the first economy, FEASTS formed an importatit 
 item in the list of sacred institutes. The sane mind wish- 
 es to liuow what is the specific difference between thi^ 
 practice and these Jewish festivals ? These old custum> 
 Avere declaredly types, and the men of the New Testament 
 shew tlieir belief of this, by seeking to turn them intc 
 doctrines. But the sober inquirer asks, if in observinii 
 this feast we design to serve as types to the men of sonic 
 future period ? In analysing the scriptures, tlie rule 
 v/hich the Spirit tea<:hes us to follow, is, to convert the 
 ceremonial into the moral. The principle has been much 
 Used, and the effects of it arc known to be good. Bui 
 the reasoner puts the question, why has not the rule been 
 extended to the present case, why do we retain a carniil 
 act, and try to disguise it by terming it spiritual? in 
 looking at the catalogue of Jewish festivals, the feast ot 
 weeks, of ingathering, of the jubilee, &.C., we j)erceiv( 
 tliat the principle adopted by the Church has been, to con- 
 sidrr tliat these things ceased to have validity as riles, al- 
 ter ihr- death of Christ. But the analyst recjuests to bt 
 informed, why an exception has been made to the rule, 
 why the Passover is still in use, or rather why an abridged 
 or uianglcd edition of it, is retained, and dubbed a Chri>- 
 
401) 
 
 It he is, and 
 we pus.s in 
 liistoiy, and 
 xupicd by a 
 se Pharisees 
 ough to lead 
 se elVects tht 
 we practice, 
 
 d ] 
 
 be doinir an 
 ! denies, that 
 un important 
 le mind wish- 
 between tin^ 
 e old custuni> 
 ew Testament 
 irn them intc 
 t' in observinu 
 ! men of ^onir 
 ires, the ruk 
 to convert tlu' 
 las been mucli 
 be good. Bui 
 the rule been 
 etain a carnal 
 spiritual? In 
 s, the feast oV 
 , we perceivt 
 s been, to con- 
 ity as riles, al- 
 rec^uests to be 
 de to the rule, 
 by an abridged 
 ubbed a Chri>- 
 
 tian ordinance' In the course of the Psalms and Pro- 
 phets, there are many references to feasts that are to take 
 place in the latter days. The bride in the Song of So- 
 lomon says of the Redeemer, " He brought me to the 
 ban(iueting house, and his banner over me was love ;" lan- 
 guage of a similar strain runs through the puhsequent 
 parts of the sacred volume ; Isaiah sj)eaks of a fea>t of fat 
 thinirs to which the nations are to-repair, and several ol 
 the other Prophets take up the theme and render it con- 
 spicuous, by enlarging on it. Tl»e thought is carried over 
 into the Gospels. It enters into the ])arable of the Pro- 
 digal son, it is the main idea in the wedding feast, and it 
 IS adverted to in other discourses and parables of Christ. 
 The same figurative mode of speech pervades the Epis- 
 tles, as when it is said, " Christ our Passcxver is slain for 
 us," when false brethren are described as " feeding them- 
 selves without fear," or when it is predicated of the like 
 persons, '* spots they are in your feasts of charily.'* The 
 canonical method by which all such passages in either 
 economy are interpreted, is, by finding e(juivalents for 
 them in ideas relating to the dispensation of the Gospel. 
 These feasts of the Old Testament, these entertainments spo- 
 ken of by Jesus, are construed as shadowing forth spiritual 
 facts in the history of that kingdom " wliich is not meat 
 and drink, but righteousness, peace, and joy in the Holy 
 Ghost." It is not thought recjuisite in the cases to which 
 we refer, to translate a feast by n feast. In these exam- 
 ples, the antitype of the natural figure is understood to 
 consist in a moral principle. Why should the rule be vio- 
 lated in a solitary instance ? Why should the words "Dt< 
 tliis in remembrance of me," given out in the period of 
 shadows, and before the advent of the spirit ; why should 
 they be tried by a criterion different from that by which 
 we trv all similar texts ? The cerenionv is indeed a 
 
 I- 
 
 ;•. i, 
 
 rt;>. 
 
 
410 
 
 ^i.ranL":' aiiornnly. It is net a faithful imitation of ilu- 
 I'.issover, for it wants some of thti main particulars which 
 'listincruished that feast. It is not a spiritual fact, becau^K' 
 it is made up of carnal incidents. It docs not corrcj^pond 
 with any thing ritual that was done in the old economy : 
 as little does it ajzree with anv thin^ else that we are re- 
 quired to ])crform under the new and better covenant. — 
 Perhaps because it docs not tally with any other ceremo- 
 ny, its abettors have j)ron()unced it to be a moral event. — 
 IJecause it is a lean rite they have concluded that it is an 
 evangelical fact. And this bald piece of outward circum- 
 stance is that, which during so manv centuries, has lord- 
 <'d it over the minds of men ! 
 
 Scvant/i. There are passages in the New Testament 
 which lay down principles that to us ai)pear (jnlit- hostile 
 to thi>' or any other rite. Thus when Paul says, that " The 
 kingdom oi' God is not tncat nud drink, but righteousness, 
 and peace, and joy in the Holy Ghost," he makes a state- 
 H^eut that seems to correspond with the general thesis that 
 we seek to defend. It is easy to reconcile the doctrine 
 with our theory, and it looks impracticable to make it 
 agree with a sacrament, whereof eating and drinking arc 
 the constituent elements. He erects a position of a simi- 
 lar characf .r, when he brings this charge agatnst the Ga- 
 latians, " Ye observe days, and months, and times, and 
 years.'' He is still more to our purpose, when he addres- 
 *^es the church of Colosse in these terms, " Let no man 
 therefore judge you in meat, or in drink, or in respect ol 
 an holy day, or of the new moon, or of the sabbaths, 
 which are a shadow of things to come, but the body of 
 Christ.' Above all, he appears to establish a principle 
 utterly at variance with ceremonies or sacraments, in the 
 following passage of the epistle to the Hebrews, *' The 
 Holy Ghost this signifying, that the way into the holiest 
 
 OI 
 
 u 
 
411 
 
 of ihc 
 i winch 
 
 ■cypond 
 Hiomv : 
 
 arc re- 
 ;nant. — 
 cereiTio- 
 iivent. — 
 , it iH an 
 
 circum- 
 iias lord- 
 
 ostamciu 
 Lf hostile 
 at " The 
 eousnef^s, 
 s a state- 
 hesis thai • 
 ! doctrine 
 make it 
 riking arc 
 f a si mi- 
 st the Ga- 
 imes, and 
 le addres- 
 et no man 
 respect ot 
 sabbaths, 
 le body of 
 principle 
 nts, in the 
 vs, *' The 
 the holiest 
 
 «>r all was not yet made manifest, while as the fir>i lal)(.T- 
 ri%je was yet slaudinir. Which was a figure for (he time 
 Ihrn pnscnt,, in which were otVered both i;ii'ts and sacriti- 
 ce;<, that could not make him that did tiic s^crvice jj^rfeci. 
 as pertuinin<r to the conscience. Which stood oniy in 
 mtut^ and (lrird\<, and divers washinjrs, imposed on then* 
 }/ntil the time of rrfurmatiun.''' These are specimens ot 
 liie kind of scriptures to whicii we refer. There arc niany 
 more to the like effect, and we are disposed to think t.jai 
 there are several quite as strong a?; those which we liatr 
 adduced. 
 
 Kii^hth. We come to the analysis >f the scriptures tliat 
 dir(!ctly bear on the subject. These are few iti number. 
 The narratives of Matthew, Mark, Luke, John, and a por- 
 tion of the eleventh chapter of the first epistle to the Co- 
 rinthians, shut in t!ie (piestion. Its solution entirely dc.- 
 j)ends upon the interpretation that may be given to these. 
 It is comlurtable to think that it lies within such moderate 
 limits. Other passages no doubt may be brouglit m both 
 from Old and New Testament that are connected with 
 the subject, but they arc collateral and not direct. It it 
 can be proved that the five scriptures which we have s[>e- 
 cified, do not demand a rite, there is no dilbculty in re- 
 conciling any other texts with this conclusion. 
 
 In regard to the passage in Mattfiew, the difhculty seem- 
 to be, not to get rid of a ceremony, but to find the warrant 
 for one. It informs us in six distinct cases, thai it was the 
 Passover which Jesus and the disciples observed. Hut \u 
 one pretends that it is of obligation now. Whilst thev 
 were eating, " Jesus took bread, and blessed it, and brake 
 it, and gave it to the disciples;"' but every one knows that 
 this was also the feast of unlearened bread, in taking ii , 
 he took an element which formed a necessary ingredienr 
 in the festival. But he did more than this, " he said, Take, 
 
 
41-3 
 
 <iai lliis IS my l>o(ly," Those wiio think lliat, in !<<) ."pcak- 
 mg, lir conniiiinded a rite, (or^rei the circiini.-^l.inces of tMc 
 occasion. Th<' age of sh.'idovvs was still in exiKtencc. the 
 veil of the toni|)le was not yet rent in twain, tlie econoniv 
 of the Holy Spirit had not yet ()|)('ncd, tiu; speaker, in so 
 fjir as he was a man, was a Jew, it was Ins vocation to ob- 
 .serve the law in all its particulars. His tcjaehing wan 
 chielly parabolic, many of the acts which he did are ad- 
 mitted by all to have been sytidjolic. When he breathed 
 upon the disciples, and said, *• receive ye the Holy Gliost," 
 It wa.s a ceremony and not a fact that he did. The disciples 
 did not receive the Holy (ihost at that time, for the first 
 Chapter of the Acts describes Jesus commanding them t(t 
 tarrr at Jerusalem until thev sliould Ix) endowed with power 
 i'rom on high, and it is not until the second chapter of that 
 book, that we see them actually obtainiuL' the promise of 
 the Father. In another instance, Jesus jjirds himself with 
 a towel, and washes the feet of tlic disciples. IJut the 
 churches, with one solitary exception, adujit that this act 
 was symbolical, that it was intended to inculcate humility 
 and love, and that it is to be imitated not in the letter but 
 in the spirit. By what system ot metaphysics do we make 
 out that Jesus using water, acted in a fiijurative manner — 
 and that when lie broke bread at the Passover, he acted in 
 a spiritual manner? By comparing the Gosi)els, we find 
 that both acts took place on the same occasion, and in 
 both instances there was an injunction given to go and do 
 so likewise. Why do we respect the order in the one case, 
 and reject it in the other! Is there a true line af distinc- 
 tion between breakinjx bread and washing; ^vith water? Is 
 the one essentially evangelical, whilst the other is obviously 
 carnal? One Gospei apprises us that lie rises from Suji- 
 ;)er, that he washes the disciples feet, and that, when he 
 had completed the act, he said, " if I then, your Lord and 
 
? Is 
 
 iously 
 
 Sill)- 
 
 len lie 
 
 Id and 
 
 4i:J 
 
 MnsK r, lirive washed your A^ct, ye also ought to wash one 
 another's feet." Another (iuspcl iutorins us llial, tluriii:: 
 tlie Supper, that is to say, on the same occassion, he ti>ok 
 l)rca(l and jrave to the di.sciples. According' to our systeiit 
 1)1' exposition, the former was a fi<,Mjrative, the latter was a 
 «[»irilual act ; th(j one beh>n^ed to the Old Tustauient. tin 
 otlier is entitled to rank with the rral and mornl racts ol 
 llie New Testament' What parity of interj^rrtation i* 
 there m tliis? 
 
 Moreover, this is not the only place in wlnrli JeMi;' 
 >{)cai\S of eatin<r hii llesli. In the rixlh chapter t)f J<.>hn, 
 he j)ror?ecutes the sul)j(!Ct liirouirh more lliai» thirty verges, 
 and wlien at'ter tiie lon^ (liscjuisition, " Jttsus knew in him* 
 «:elf that his disciples murmured at it, ho said unto them. 
 Dotli this olV(Mi(l you ? What and if ye shall seethe son of 
 iuan ascend up where he was before^ It \s the spirit that 
 (juickcneth: the flesh profiteth nothing ; llic words that J 
 »^peak unto you, tliey are sj)iril, and th(»y are life." In thi? 
 chapter of John, we have the syinlwl and the ffios.*<, the 
 tvpe and the doctrine. The symbol is, " VV'hoso eatelh 
 my tlesli, and drinkelh my blood, hath eternal life." Tlic 
 rloss i?, *' Let not this idea offend you. I am about tu 
 withdraw my body from you, and to ascend up into heaven, 
 tlierc will then be no possibility of eating my llesh in a car- 
 nal sense. Learii then that I teacli you by figures, and 
 that it is the words which I speak that are spirit and life. 
 Dy receiving them into your heart, you participate in my 
 nature, and in a real sense perform that act which I have 
 been shadowing forth in a metaphorical manner." No one 
 quarrels with this ir)terprctation, when it is a})elied to a 
 long paragraph in Jolm ; but very few would admit its ap- 
 plication to a short passage in Matthew. When we peruse 
 the statement in one instance, wherein it is said that life 
 '.s to be obtained by eating the flcsii and drinking the blood 
 
 ffi 
 
 * 
 
 i 
 
 
 
 'J •'. i 
 
 
414 
 
 ot Clirist, we rriadily admit tli;it the spirit of tlie tliought ■.> 
 to be taken. When we rea<l it in another cajse, we contend 
 lliai tlie act cannot be performed without a>7/;/j/>o/. What 
 IS the essential diHerence between the i)a.ssa<^rc in John, and 
 that iii Mattliew ? The same act i:^ insisted on in both. 
 The only distinction tiiat we can perceive is, that John 
 
 dwell 
 
 s upon It more, and speaks witli greater emphasi 
 
 ith 
 
 iph 
 
 He recurs to it once and again, lie repeats it several times. 
 Yet as far as this scripture goes, no one sees the necessity 
 for anvthinix ritual : but we uo up to a passacre briefer and 
 latis pointed, and we allirm of it that it makes a rite in> 
 perative. One Scripture that speaks of eating and drink- 
 ing, we render evaiiirelically, and say, that it refers to act'i 
 ')f the soul : another that discourses of the same matter, but 
 more sliortly, we interpret as exacting of us carnal doinfjs. 
 ;ind a Jewish ceremony. Do we try the two by the samr 
 equal measure? 
 
 Matthew proceeds to tell, that Jesus '' took the cup. 
 and gave thanks, and gave itto\hem, saying: Drink yi; 
 all of it; for this is my blood of the New Testament, 
 which is shed for many for the remission of sins. But I 
 say unto you, 1 will not drink henceforth of this fruit of 
 the vine, until that dav when I drink it new with vou in 
 mv Father's kingdom." On this statement is founded the 
 practice of using wine at what we call the communion. — 
 We gather very evidently from it tiiat Jesus handed a cuj) 
 to the disciples, and that they drank of it. But the ques- 
 tion at issue is, what is to be derived from this fact ; w as 
 it a symbolic act that shut in a thought, or was it one that 
 is evangelical in itself, and that is to be done over again 
 in its original form and style? We consider that the an- 
 swer lies within the passage. We are decidedly of opinion, 
 il;at those who derive a rite from it cannot have fully 
 weighed the several parts oi the narrative When the cup 
 
415 
 
 ihouglit :> 
 ,'e contend 
 
 John, and 
 )n m both. 
 
 that Jolni 
 - en»phae<is. 
 veral thnes. 
 le necessity 
 
 briefer ami 
 > a rite in> 
 • and (innk- 
 efers to act-^ 
 
 matter, but 
 rnal doin[^Sv 
 bv the bimt* 
 
 pk the cui». 
 
 T : Drink ye 
 Testament, 
 ins. Kut I 
 lliis fruit of 
 with you in 
 founded the 
 n^munion. — 
 anded a cup 
 >ut the ques- 
 U'. fact : was 
 IS it one that 
 le over again 
 that the an- 
 y of opinion, 
 t have fully 
 IVhen the cup 
 
 1^ handed round, the commeniarv is added, 
 
 for this (• 
 
 my blood of the New Testament, which is shed for manv 
 for the remission of sins;" which statement, looked at in 
 the form in which Paul puts it, is even less ambiiruous — 
 
 .< T 
 
 riiis cup is the New Testament in my blood. 
 
 AS n 
 
 Jesus had said, drink of this cup, use this sMid^ol. and 
 thereby give expression to the fact, that the ))hilosophv ot 
 that New Testament, which becrins after my blood stiall 
 be shed is, that my people shall be j)ariicipators in my na- 
 ture. Surely a reason existed, why the twelve should 
 take the cup, that has no force now. The blood was not 
 )/(t shed. To stand beside Christ hvfnrr he dies, and 
 (iftfiv he dies, is not the same thin if. To hear him sav, 
 I am shortly to die, and 1 have died, is not to listen to 
 the same statements. The Apostles at the Passov< r cer- 
 tainly did not stand in tliat attitude to Jesus whicli wo 
 now occupy. They were in the ai^e of types; the scene 
 on Calvary was not yet enacted; the veil of the tempk 
 was not rent ; Messiah had not ex[>ired, and the IIolv 
 Spirit was not yet iriven. To stand by the P»,e(leemer be- 
 fore hi? mission was accomplished, when he yet \valked 
 with men. and when he taught in parables, before the 
 main act of his career was fiiltilled, and before the fruits 
 of his sacrifice were realized in the revelation of the Spi- 
 rit ; to be with him at such a period, and to hold I'ellow- 
 ship witli him now, are dillerent relations. To take a 
 cup from his hands in the former category, and to drink 
 It, was to do an act of the same texture with the other 
 particulars of the economy which then subsisted. Durini: 
 the period when the temple still stood, when men were 
 circumcised, when they practised diverse washings, when 
 thev ofl'ered sacrifices and ate the passover : in a time 
 I when the Saviour spoke face to face with mankind, and 
 threw all his teacliinij^ into the liourative form, and bv 
 
 ''1 
 
 \i 'A 
 
 P! 
 
 
 
41 H 
 
 [■4 
 
 
 ill 
 
 washing feet told of broiiicrly love, and by breathing sha- 
 • iowrd forth tlie descent of the Spirit, and by scourijinL' 
 men out of the temple, intimated the fate of hypocrites 
 and hirelings: during tiie sultsistence of an economy 
 vvhich delivered all its instructions in the mythical style, 
 it was an act germane to tlie wlvole matter, for Jesus to 
 hand this cup to the disciples. 'Vhcre is nircnrnc distinc- 
 tion betyr-ecn us and the men who drank it, ir/tai they drank 
 jt. There is the difference tkat there is between the Old 
 Testament and the New, between the day of shadows rind 
 the era of tlie spirit, between the anticijKition of events and 
 ?he looking back upon these after they have liappened. 
 When Jesus on one occasion used this laniiuaire — "lie 
 that be'ieveth in me, as the Scripture hath said, out of lii^' 
 i>elly shall How rivers of living water," he had a good rea- 
 son for employing this style, and it is explained in the 
 context, " JJut this spake he of the spirit, which they thai 
 believe on him should receive: for the Holy (ihost was not 
 vet irivcn, because that Jesus was not vet f;lorified." Th( 
 import of these words is to the effect that our Lord sjjoke 
 HI type until the antitype made his appearance. IJc dis- 
 coursed of water, and did so rightfully, previous to the dis- 
 closure of the personage to whom that element pointed. In 
 like manner, in the example now before us, he had not 
 slied his blood, he was not yet glorified, the spirit was not 
 yet revealed, and therefore it was in character with all 
 •^urroundincr circumstances that his followers should drink 
 in type that New Testament which had not come in fact 
 They who stood before the death of the son, and the advent 
 of the sj)irit, the circumstances that brought in the Gospel, 
 might projxirly do then, what would be (juite unfit cither 
 for themselves or otliers to do afterwards. A telescope is 
 suitable when the object is remote, it is out of place when 
 the object is reached. A cup was a fit shadow of the New 
 
 IV'stan 
 symbol. 
 's reasc 
 drink tJ 
 It caniji 
 ^ha twei 
 >lood 01 
 that giv'( 
 curred. 
 Ui viriuf 
 able to 1 
 dicated 
 -'ine se]);i 
 were, wi 
 ward to 1 
 we are ] 
 fhein to I 
 lounder c 
 'o comnii 
 'his fact 
 us by the 
 evidence 
 cept the 
 •Mjuivalen 
 Purely ni< 
 \vlio had ] 
 ibr sin, u 
 coming of 
 •^tood the; 
 distance; 
 ours, Fo 
 certain tin 
 for us to a 
 v.e know 
 
ing sha- 
 ouraing 
 pocfitcs 
 ;con<)iny 
 al style. 
 
 Jc?>US tD 
 
 :: distinc- 
 icy drank 
 
 I ihe 01(1 
 
 dows rind 
 
 vents and 
 
 luppenod. 
 
 ,re— "lit: 
 out of hi^' 
 good rea- 
 
 led in the 
 
 II thev thai 
 |Ost was not 
 led/' Th. 
 
 ,ord <\)o\n: 
 lie <li^- 
 lo the cis- 
 )ointed. In 
 e had not 
 rit was not 
 21 with all 
 lould drink 
 me in fact 
 the advent 
 he Gospel. 
 nfit cither 
 cleacope i^^ 
 Iplace when 
 of the New 
 
 11' 
 
 IV'stanient before it came, wiieii it is coiiif u ucmis no 
 symbol. To drink it in type before the event lii!p[>etis 
 i.>5 reasonable, to continue to drink the cup when we may 
 drink tiielSew Testanient itsell', is absurd and })ernicK>us. 
 !t cannot be made out that we stand on tin; ground that 
 the twelve occuj)ied when Jesus gave them the ciij). I'hey 
 ^tood on tlie territory ol' the Old Testament; the events 
 that give its character to the new Covenant had nut oc- 
 curred. They were nrar., but they were not yvx jjr« <(nt. 
 In virtue oi' the fact that they had not arrived, it was agree- 
 able to the method of Scrijjture that they should be in- 
 dicated by types until they happened. Tims a -[lecihc 
 !ine separates us from the predicament, in which the twelve 
 were, when they drank the cup. They were l(.>oking for- 
 ward to the incidents that compose the Ntw Testament, 
 we are in the situation to lo<jk back upon them. For 
 them to receive the cup was to obtain a pledge from the 
 founder of our faith, that the kingdom of heaven w;!s about 
 H) commence ; whereas we do not need to be informed of 
 I his fact through a symbol, seeing that it is confirmed t(» 
 us by the sj)int and the word. We do not re([uire carnal 
 (.'vidence when spiritual testimony is prolfereu. To ac- 
 cept the evidence of symbols is, and has always been, 
 ('(|uivalent to refusing the testimony of the Holy Ghost. — 
 Surely men who scarcely knew that Jesus was the Christ, 
 who had no clear idea that he was to suffer as a sacrifice 
 i'or sin, who were in great darkness about the person and 
 coming of the Spirit, and who even if they had uuder- 
 -itood these points, were only contemplating them in the 
 distance; surely they were in a position different from 
 uurs. For them to receive a symbol as an assurance that 
 certain things were to happen, accords with sound reason ; 
 for us to accept the same symbol, is prei)osterous, because 
 \VG know from much superior evidence that they have 
 
 K 
 
 I 
 
 ill 
 
 til 
 
 '.'r.i. i'l 
 
 li 
 
41S 
 
 ^ 
 
 liiippcued. To live before the Sjiirit appeared, and t(^ 
 live afier his advent, are surely distinct cases. 
 
 The^e j)o.^itions are stremjlhened bv the words which 
 lorni the sequel of the transaction — " for I say unto you 
 1 will not drink henceforth oi' ihi.< fruit of the vine, until 
 that day when I drink it Jtno with you in my Father's 
 kingdom." This statement more than any other part ot 
 the narrative, coincides v/ith the view which we advocate- 
 Thc transaction that had been wnc throucrh, was not ic- 
 be repeated after the style that had been employed. Tlu 
 Saviour when he again met with his people, was to do sc 
 in a iffir mode. What is there that is really new in tht 
 Lord's Supper, as we celebrate it? Does a rite because 
 It is shorn of the leading circumstances of that from v,hich 
 jt sprung, deserve tiiis title ? We can conceive that which 
 .seejus far better to merit the name. By general consen' 
 the expression " my Father's kingdom, ' is understood tc 
 mean the economy that arose after the manifestation or 
 the Spirit. The words of Christ then amount to this — 
 when the Spirit comes, I will drink in a new method with 
 vou. On the first view of the subject, to sit down at v, 
 table and drink wine is to follow out the (;W style, Tt 
 the eye it would appear, that it is still a ceremony that 
 we practise, and that the only thing new about it is, th»' 
 it is an incorrect copy of the ancient rite. A worthy com- 
 ment on the words of the Saviour, would be somethini^ 
 that besides being new, was also tnce, Paul assists us in 
 arriving at such an idea when he says, ** But now we ar< 
 delivered from the law, that being dead wherein we wen. 
 held: tliat we sliould serve in newness of qnr it , and no: 
 m the oldncBS of the letter." By the admission of aii 
 theologians, the general character of the dispensation un- 
 dor which we live, is doctrinal or moral. They resist thi- 
 (Ictinitton a little when they stipulate for a few rite's o? 
 
 ^acrani 
 agree i 
 tJie tex 
 rived ti 
 fore ho 
 was to 
 puts br6 
 '^'xhibifs 
 otlier of 
 that he i 
 the time 
 grace, 
 lated int 
 of tiiis wi 
 nicate wi 
 1 will pu 
 mere svn 
 vey vanruf 
 iiiat thi^ , 
 been com 
 ticipated t 
 grandeur 
 «til:, a.^n 
 ''eremony 
 >ome new 
 'Veakh wi 
 \vill drink 
 partake of 
 nomy to w 
 dually, and 
 In sumir 
 ied to renu 
 'let in peri 
 ■'on, in cor 
 
.» ^ - 4 
 
 and l(- 
 
 5 vvbicli 
 ilo you 
 le, until 
 Fiither'r 
 r part o^ 
 idvocatc- 
 is not tr- 
 h1. The 
 I to do 5c 
 ;\v' in tht. 
 E because 
 om wbicb 
 hat which 
 ai concern 
 ierstood tr 
 ^station oi 
 to this — 
 ethod with' 
 down at t; 
 vie. T. 
 mony that 
 it IS, ih-y 
 orthy com- 
 something 
 sists us ii! 
 now we art 
 n we wen 
 e, and no"' 
 sion of ai' 
 nriation un- 
 y resist thi' 
 'cw rite '5 0* 
 
 111) 
 
 -^ncrainents, but iu the main this is the genius which thcv 
 .'iL'ree iu awarding to it. Applying this broad principh," to 
 tlie text under review, tlie results that niisrlit be fairlv de- 
 rived tVoiu it, would seem to be to this eftect. Jesu> he- 
 lore he dies celebrates the last legitimate passover tiiat 
 was to be observed on the earth. On tliis occasion lie 
 puts bread and wine into the hands of the Apostles : he 
 <ixhibits the one as a symbol of his body to be broken, the 
 other of his blood that was to l)e shed ; he advertises them 
 that he will drink no more oi' th/s fruit of the vine, until 
 the tinse that he shall drink it new in the dispensation of 
 L^race. Pursuinir the metiiod bv which tvnes are tran>- 
 lated into doctrines, the conclusion that would grow oui 
 <)f this would he, — in the spiritual kingdom I will commu- 
 nicate with vou in that method which i.-] concfenial to ir. 
 1 will i)Ut you in possession of the reality in place of tiie 
 mere symbol. If this version of the subirct should coij- 
 vey vaarue and meagre ideas to the churches, we ansuer 
 that this is to be expected. If the thoufrht hitherto has 
 heen completely buried under the rite, it cainiot be an- 
 nci})aied that on the instant the rite is re:.itwed, the whole 
 jrandeur of the doctrine should blaze forth on the mind. 
 wStill, a imall fraction of a thought is better than a mere 
 ceremony ; and if we can start on the nev/ career witii 
 some new capital, analogy entitles us to suppose, that our 
 wealth will aucrment as we advance on the wav. Christ 
 will drink it new with his followers, that is to say he will 
 partake of it in accordance with the genius of the ec(t- 
 (lomy to which he pointed, he will communicate intellec- 
 iually, and without the medium of visible furniture. 
 
 In summing up what is narrated by Matthew, we arc 
 led to remark, that on this occasion Jesus did a symbolic 
 act in perfect keeping with the economy then in opera- 
 tion, in complete harmony with his own previous conduct 
 
 
 
 1 « ! 
 
 "%. 
 
i-iO 
 
 
 
 m .>^trict acccrda* c<3 with what tie said and did in other 
 in.stanccs that are adinitied to exact no rite, and in agree- 
 ment witli what miglit have been looked for, seeing that 
 symbols were oi'obiiiration until the substance came. We 
 conclude that wc arc not called upon to repeat the traiir?- 
 action, because the economy is changed, because we stand 
 fiicc to face witli the facts that were then lypihed, because 
 Jesus savs as much wiien he declares, that lie shall drink 
 no more of this fruit of the vine, but will drink it in a, itcu 
 style in his Father's kingdom. 
 
 On turning to Mark, we perceive that we are in con- 
 tact v/ith a narrative identical with that of JMatthevv, the 
 only diUerence consistincj in slight circumstances of Ian- 
 guage. It is made as plain here as in the I'ormer recital 
 that it was the passover which was eaten ; the declara- 
 tion is ai.so distinctly given out here, that there is to be 
 no more work of this kind in all coming time. 
 
 Luke also may be discussed with equal brevity. TIk. 
 only peculiarity that we can discover, is a minute dissi- 
 milarity in terms; thus, "For 1 say unto you, 1 will not 
 any more cat thereof, until it be fulfilled in the kingdom 
 of God." And again, "Fori say unto you, I will not 
 drink of the fruit of the vine, until the kingdom of God 
 shall come." And again, " This do in remembrance oi 
 me." These are the most salient j)oints of dilference, bui 
 they are not of such a nature as to demand that we should 
 dwell on them. Some perhaps might think that the in- 
 junction, " i/iis do^^' was a formidable obstacle in the way 
 of our view. To such we reply, that we in no degree 
 deny that each of the narratives of this transaction re- 
 quires that we should do something in consequence, but 
 that each of them explains itself, and states that it is some- 
 thinnr new that is to be done, whereas the formula that has 
 been observed hitherto, if it deserves to be called a fact. 
 
 -:.s ai 
 -Jispi 
 firt i 
 tlie t 
 our ] 
 thinfT 
 
 ntuaJ 
 tliat i 
 rounc 
 into a 
 "^eok 
 lo set 
 f'ffcf ti 
 what i; 
 gratuii 
 would 
 would 
 iicc of 
 tile to 
 Join 
 it omit 
 ft hrint 
 It mak 
 washini 
 sion is 
 of our 
 does no 
 he relati 
 him of 
 call the 
 to it, wi 
 HO refer 
 was a n 
 thn sceil 
 
4-21 
 
 ill other 
 in ?igree- 
 ;einir ihai 
 .lut'. Wc 
 the trails- 
 i we btaiul 
 I, because 
 
 liall th-mlv- 
 it in a ut-u 
 
 ire ill con- 
 itthew, the 
 ces uf iau- 
 iier recital 
 iic declura- 
 ;re 16 to be 
 
 Livitv. 
 
 Th 
 
 iuute (-lih^i- 
 1 will not 
 Ihe kiugtloui 
 , 1 will not 
 doin of Go<i 
 nibraucc o*' 
 Verence, but 
 |at we should 
 that the hi- 
 e in the way 
 11 no degree 
 Insaction re- 
 Iquence, but 
 at it is some- 
 rtula that has 
 ailed a tact. 
 
 ■is an old ail'air, and partakes in tlio clianicter of the first 
 <lispensatioii. We gladly accept the statement th:U an 
 net is required of us ; but we answer, that according to 
 ilie terms of the case, it is to be an act in harmon) with 
 our present economy, and therefore a spiritual act : the 
 thing that has hitherto occupied attention being only a 
 ritual non-entity. So far from allowing the imputation 
 that it is our object to abrogate the command this do, sw 
 roundly reply, that we are attempting to bring it .forward 
 into a prominence that it never before occupied. Wt 
 ■<eck not to abolish, but to magnity. Our endeavour is 
 u) set men upon the momentous cn([uiry, what is the great 
 fact that Jesus symbolised on tiie occasion of the passover : 
 what is that doctrine that hitherto has lain buried under a 
 gratuilou:s and pernicious rile ; what are the ideas that it 
 would inculcate, wliat is the line of conduct to winch ir. 
 would conduct ^ To seek to add t(» the thought and prac- 
 tice of the churches, is not the method of one who is hos- 
 tile to the truth. 
 
 John's narrative is difterent from that of the other three 
 It omits the cir«"umstances upon which thev chiedv dwell. 
 !t brings forward a particular which they do not mention 
 It makes the leading feature of the occasion to be. the 
 washing the feet of the disciples. As far as any conclu- 
 sion is to be derived from the recital, it is quite in favour 
 of our argument. John the mosi doctrinal of the fou; 
 does not speak of the distributing of bread and wine, but 
 he relates in long detail, a fact that probably appeared to 
 hnn of similar complection. If the ceremony wliicii wi 
 call the communion be of the importance that is ascnbei. 
 to it, would John in speaking of the Passover have inadf 
 no reference to it? But if agreeably to our view, tlic ac 
 was a mere symbol, how suitable that John in rerountini,' 
 fho scene should describe another fio-urative aciion. but 
 
 1 
 
 ■■ I 
 
 

 whose pliilosopiiy wiis the s.iine ! If as the churches be- 
 lieve, the Kucliarist i« an evangelical and therefore a tiuc- 
 trinal matter, how strange that John in relating every 
 thing else that occurred at the Passover, sliould omit the 
 most important part of tlie transaction ! But if, as we 
 maintain, the act which Mattliew, Mark, and Luke nar- 
 rate, was only ty{>ical, how very natural that .John who ot 
 the four invariably regards most the })hil()sophy of ihinLrs, 
 should impart a cognate idea by a diH'erent symbol I 80 
 considered, the three lirst may be interpreted as dei-larinLi 
 i)y the medium of bread and wine, that a sacrihce for sin 
 nmst be oin.'red before tlie New 'J'estament could begin, 
 whilst the fourth by the figure of water and washing ol 
 ieet exhibits the parallel thought, that the death of the 
 son would bring in the dis])ensation of the spirit. AV'e are 
 in the habit of saying indilVerently of the New 'J'esta- 
 ment, that it was ushered in by the death of the Son ot 
 (iod, or by the descent of the Holy Ghost. V> e consider 
 that we designate the event aright, when we use the one 
 or the other defmition. Now this is just the thought that 
 is conveyed by these types. Three evangelists agree insta- 
 ting, that Jesus informed men whilst Judaism still existed, 
 that a new era was about to appear ; that in apprising them 
 of this, he used the mode of teaching that was proper and 
 essential to the Old Testament ; and that the particular 
 symbols which he employed, were bread and wine. The 
 fourth, who throughout his gospel discourses much con- 
 cerning the Spirit, relates how that on the same occasion 
 the Saviour of men took a basin and a towel, thereby in- 
 formincj his church of that most characteristic feature of 
 the new economy, the washing of regeneration and the 
 renewiuij of the llolv Ghost. The statements put toire- 
 ther give us " the water and the blood." The three first 
 direct our attention to the blood, the fourth points it t(' 
 
 the wat 
 
 ^ve nius 
 
 the bre^ 
 
 <'y of th 
 
 *^yniboli( 
 
 We n 
 
 the first 
 
 granted, 
 
 is attach 
 
 proceed 
 
 should b( 
 
 1st. T 
 
 were (/hu 
 
 larged on 
 
 it was rec 
 
 in order ' 
 
 manifest i 
 
 face to wh 
 
 we advan( 
 
 mon op in 
 
 charrre acr; 
 
 with the g 
 
 ing and di 
 
 ed to his \ 
 
 'al and sc 
 
 rinthians r 
 
 fault was c 
 
 !)ut the ter 
 
 •suited to ii 
 
 matter in r 
 
 gory of sm 
 
 footinor of 
 
 probability 
 ^-e Ijvingr I 
 
lies be- 
 ll iloc- 
 
 r every 
 
 in it i1j(j 
 UH we 
 
 iko iKir- 
 wlu) ot 
 
 ' thiiKir?, 
 
 d1 ! So 
 
 ecliirin^f 
 
 D Ibr sin 
 
 1 beii'in . 
 
 Lshiiiir ol 
 
 i of the 
 ^Ve are 
 
 ,v 'l\'sta- 
 
 le Son ol 
 cousitiev 
 
 e the one 
 
 UL^ht thai 
 
 ee iii^^ta- 
 1 exii^ted, 
 
 <\nii theui 
 
 roper and 
 anicuhiv 
 
 iie. ThL 
 uch con- 
 occai«ion 
 lereby in- 
 eature ol 
 n and tlie 
 pnt tuge- 
 three tirst 
 oints it i(> 
 
 423 
 
 the water. Before we can legitimately use these symbol?, 
 we must jTo back into Judaism ; before we can employ 
 the bread and wine, we must acknowledjje the incumbcii- 
 cy of the basin and the towel. We must make them both 
 symbolic, or both moral. 
 
 We now come to the passage in ihe eleventii chapter < t 
 the first epistle to the Church of Corinth. Takinir it for 
 granted, that tlie churches are aware of the mcaniii;r that 
 is attached to it at present, we sliall without pveambie 
 proceed to advance specilic reasons, why that meaniiii^ 
 should be considered false and injurious. 
 
 1st. The passage opens with the statement that tiiere 
 were (fivisions or sc/iisms among them, which idea is en- 
 larged on in the subsetjuent verse, in which it is said, that 
 it was re<juisite that there should be hrrcsics amofg them, 
 in order " that they which arf; approved, may be made 
 manifest among you." This )osition, which is the pre- 
 face to what follows, directly coincides with the view which 
 we advance, whilst it seems to us to contradict the coni- 
 mon opinion to the face. If Paul brought a (hctriiud 
 charge against this church, the preamble is in keeping 
 with the general subject ; but if he accused them of eat- 
 ing and drinking to excess, the ordinary meaning attach- 
 ed to his words, how could such doings be termed hcrcti- 
 ral and schhmatic ? The imi)utation lay against the Co- 
 rinthians rightfully enough that they were brutal, if their 
 fault was of the kind that it is generally supposed to be, 
 but the terms divisions and heresies appear strangely un- 
 suited to it. The sin generally attributed to them, if the 
 matter in question, entitled them to be placed in the cate- 
 gory of savages^ it gave them no claim to be put on the 
 footing of schismatics. Not to speak of the glaring im- 
 probability that a church which Paul had planted, shouid 
 {>e living in this state of mere animal existence, allowing 
 
 u 
 
 i I 
 
 iii 
 
4-^4 
 
 till-, to pa.^jj, we cannot by any oiTort imagine that tin- 
 Apostle could lake such a (Jisiorted view of their iuilt. — 
 ill ni^lii liave called them hoi>.<, but he could not wltli 
 sanity name them hrrctics. Those who understand th' 
 force of an ar^rument based upon the context, who are in 
 the habit of admitting that it is of every dejrrrce of weight 
 in order to determine the meaning ot any passage; thos»' 
 who are aware that the sense of Scripture advances by 
 right lines, and who arc accustomed to apply this prin- 
 ciple with sure and wholesome results, will not despisr 
 oui remark. Paul commences a course of reasoning with 
 these words, " for first ol all ;" he proceeds to say, that 
 lie has heard that there are divisions among them — he fol- 
 lows this up with the general remark that hrrcsics are \h 
 the nature of things, that they are to be counted on. that 
 tliey are designed to serve a purpose, which is to try tlu 
 faith of men, and to elicit truth. In the very next verse 
 after this momentous preamble, we suppose him to entei 
 upon a toj)ic in which schism and heresy can scarcely be 
 imagined to find a place ; a matter of eating and drinking. 
 Is the sequel worthy of the preface; do the two thoughts 
 cohere ; is the usual principle of the context followed oui 
 here ; is the reasoning consecutive, or is there not rathei 
 a leap from one subject to another that in any other de- 
 partment we would term extravagant? The apostle in 
 one verse addresses his converts solemnly anent schisms 
 and heresies that prevailed among them, in the next he 
 slides into a censure in regard to their mode of feeding; ' 
 If tlie present interpretation is to stand, we are forced tt 
 spring over a gap, to consent to the marriage of two idea:? 
 the uitj>t dissimilar — and by so doing, to authorise a stylt 
 of hermeneutics that leads sceptics to say of Scripture, i! 
 may be theology ^ but it is not sejise. ' 
 
 \i ow tiie contrary, Paul is to be understood as using i 
 
 mrfap/io) 
 
 inir the 
 
 riianner i 
 
 preface f 
 
 would th 
 
 the etfeci 
 
 would he 
 
 how the ( 
 
 Corinthir 
 
 be moral 
 
 amble ai; 
 
 would be 
 
 beincr di; 
 
 tries it l)y 
 
 Those 
 
 strain the 
 
 this is not 
 
 a stun (I in, 
 
 which the 
 
 mental p: 
 
 of tiie Epi 
 
 tice, as m 
 
 authority 
 
 inus of th 
 
 brother P 
 
 him hath 
 
 speakijig 
 
 things liar 
 
 learned a; 
 
 scrij)tures, 
 
 admonitioi 
 
 there may 
 
 of Paul, "tl 
 
 ferent fron 
 
i'l'i 
 
 hat tli<' 
 
 fciult.— 
 
 ;)ot with 
 and th» 
 o are lu 
 f weight 
 (;; thost' 
 mces by 
 tiis prin- 
 , despise 
 ling with 
 say. that 
 I — he lol- 
 ics arc in 
 i on, thr\t 
 Lo try thi 
 lext verse 
 n to entei 
 arcely be 
 drinking. 
 ) thoughts 
 lowed GUI 
 not rathei 
 other do- 
 apostlc ill 
 t schisms 
 e next he 
 f feeding ' 
 forced u 
 two idea:r 
 ise a sty It 
 rioiure, i' 
 
 bs using ^ 
 
 mttaphor in this ca^c ; if lie is to be regarded as empio\- 
 ing tlie actions of eating and drinking in tliat nij/stica/ 
 r.ianner in which they arc often taken in other Scripture.s. 
 preface and se([uel would fall into beautiful harmony, lie 
 would then be viewed as setting out with a statement ti> 
 the effect, that schisms prevailed in the Church, and h<' 
 would bo considered to prosecute the thought by shewing 
 how the e\il tendency dlsiplaycd itself, in the way that the 
 Corinthians partook of .•ipirltual food. Tims, he would 
 be moral throughout, instead of i)eing moral in his pre- 
 amble and carnal in tlio secpiel. Thus also, the passage 
 would be seen to be homogeneous througliout, instead of 
 being discordant in a deirree that staggers any one who 
 triers it by the rules of ordinary criticism. 
 
 Those who think that to extract such a sense is to 
 strain tlie meaning of language, should bear in mind that 
 this is not to enter upon a new territory, but to employ 
 ri stun(Jini>- mcttiplutr in an usual manner. The casCvS in 
 which the takinir of food is adopted as an illustration o1 
 mental processes are fre<[uent, even within the compass 
 of the Epistles. Another circumstance also deserves no- 
 tice, as making tlje improbability les.s ; we have Scriptural 
 authority to lead us to anticij)ate dark saying.s in the writ- 
 inus of this ])articular Apostle; " JOven as our beloved 
 brother Paul also, according to the wisdom given untt 
 him hath written unto you : As also in all his e{)istle.'7, 
 speaking in them of these things ; in which are som* 
 things hard to be understood, which they that arc un- 
 learned and unstable wrest, as they do also the othei 
 scriptures, unto their own destruction." With such ai. 
 admonition to guide us, it should not seem iuipossible that 
 there may lurk in this j)assage, and in the other writiniJ> 
 " ' nt meani 
 
 
 appj 
 
 ling 
 
 ^ery 
 
 ferent from the real. The prelude surely justifies us u> 
 
 \\ 
 
420 
 
 r»x})i'Ctiu<:r ilmt what follows should bear some relation to 
 schisms and heresies. 11" the sense that wc at present de- 
 rive from the passage does not coincide with the pream- 
 ble, there is in that fact nmch cause to (piestion its cor- 
 rectness. If a meaninnr can be attached to it that lUs in 
 with the preface, that harmoni.ses with the character of 
 the whole, that falls in with all Scripture, and tliat addi^ 
 to tiic capital of the Church an idea that is at once impor- 
 tant and canonical, this ouirhi not to be rejected before it 
 is canvassed. The time will come when this new thought 
 will be esteemed nmch more valuable than the old degra- 
 ding rite, and when the one will explode the other. In 
 the mean time we conclude, that the connnencement oi 
 this passage ]»romises something very dilVerent from what 
 we have been in the habit of iratherinir from the remain- 
 der. This should be enougii to make us pause and put the 
 •piestion to ourselves — may wc not have erred hitherto in 
 our views of this Scripture ? A case of schism and heresy 
 is removed by so wide an interval from matters connected 
 with eating and drinking, as to make men hesitate who at 
 all believe in the coherence and harmony of revelation, 
 and to induce them to enquire whether a sense cannot bo 
 found at once agreeable to truth, and in accordance with 
 this particular passage. 
 
 2. The connection between the preface and the next 
 statement fortifies our view — " When ye come together 
 niEUKroRK, into one place, this is not to eat the Lord's 
 Supper." Why t her rf or a? Once n^ore, why thcrcfvrc! 
 What relation is there between the premises and conclu- 
 sion in the present interpretation of tlie passage? The 
 argument as now understood, runs thus — there are 
 schisms among you, therefore when ye come together into 
 one place, this is not to eat the Lord's Supper. But 
 what bond of connection is there between the two thoughts ? 
 
 The fact of 
 
 feet to mak 
 
 <'a, the Lor 
 
 Jur^' it imp! 
 
 "fone nind 
 
 n«)t to (J,» I 
 
 would stand 
 
 f hen fore \\\ 
 
 one loaf; or 
 
 Siij)prr, for 
 
 ■\Vnipatliy ai 
 
 two clauses 
 
 IJut tried by 
 
 two ideas c(i 
 
 the mcndjcrs 
 
 as a conscqui 
 
 The term thi 
 
 the two seiiK 
 
 a relation of 
 
 "•uses the Co: 
 
 ought to con 
 
 conse(|uence 
 
 fore. IJut i 
 
 rite should ce 
 
 pose a rite, ai 
 
 nothing to do 
 
 Lord's Suppc 
 
 'lie Corinthia 
 
 to it the pres 
 
 order and ruli 
 
 ence to doctri 
 
 ments then st 
 
 meaning, anc 
 
 i,^reatest propr 
 
[ion to 
 cut de- 
 preain- 
 t» cor- 
 : fits in 
 icter oi 
 at addi^ 
 impor- 
 >elor(; it 
 thoujrlit 
 I (loi,^ra- 
 ler. Ill 
 sment ot 
 )m what 
 rein^in- 
 J put the 
 herto in 
 (1 heresy 
 )nnecte(l 
 e who at 
 velation, 
 mnot be 
 nee with 
 
 the next 
 together 
 e Lord's 
 icrcfon ? 
 conclu- 
 ? The 
 lere are 
 ther into 
 er. But 
 loughts? 
 
 4-27 
 
 The fact of ilieir bcinu scliisniatic, couhl not liave ilje ef- 
 feet to make n rite tint a rite, JJut if on ilu; eonirarv to 
 «;a. tlie Lord's Supper be a mnital act, if in its very na- 
 ture; it irnj)!ies that tiiosc wIjo participate in it should be 
 "Tone nin(J, tlien for men to be in a state o( disuniuiiy is 
 n«)t to do that act. On tliis supposition, the reasoning 
 would stand thus — yon are divided in opinion and feeling, 
 thvrtfort when you assemble you arc not one bi>dy and 
 ona loaf; or in olluT words you do not eat the Lord's 
 Sii|)per, for that hdiifjurt of the soul consists in Christian 
 synjpathy among the guests. On this construction tlie 
 two clauses fit in, as tlioroughly as can be conceived. — 
 But tried by the present interpretation, to our mind no 
 two ideas could be less consecutive. The one charges 
 the mend)ers of a church with schism — the otlier alledges 
 as a consequence of this, that a rite ceased to be a rite. — 
 The term </<t/v/m', produces a logical connection between 
 the two sentences, making them to stand to each other in 
 a relation of cause and eflfect. Tlx' first proposition ac- 
 (Uiscs the Corinthians of being sclusmatical ; the second 
 ought to contain that which is a natural and a necessary 
 conse(juence of the first, for they are linked by a there- 
 lore. But it is not an essential result of scliism, that a 
 rite should cease to be a rite. The elements that com- 
 pose a rite, are a time, a place, a method. Sentiment has 
 liothing to do with it. It is made up of externals. If the 
 Lord's Supper be a ceremony, it existed not the less that 
 the Corinthians were rent by faction. If they accorded 
 to it the prescribed outward peculiarities, they were in 
 order and rule. If the charge against them have refer- 
 ence to doctrine, these dilliculties vanish. The two state- 
 ments then stand in logical sequence. Each has a definite 
 meaning, and the word therefore unites them with the 
 Ljreatest propriety. The thought will then run thus : you 
 
 
 II 
 
 ill 
 
 
 «^* 
 
 ■•■■ f 
 
 J 
 
 I 
 I"' 
 
 If 
 

 are torn l»y scliisms, tlicreforc wlieiiyou come toorethor in- 
 lo one |>lace you do not eat a Lord's Supper, because 
 where strife nnd rivalry prevail, tlie essential eletuents ot 
 that spiritual barnpiet are wantiuiT. Those who belicv(> 
 that every word of scripture drojipcd from the pen of tin 
 Spin'i, and that by conse(pjencc every wor<l u\n>l be in 
 conformity with sound reasoning, will perceive tlie ditli- 
 culty that *here is in reconciling^ these two sentences with 
 the old view, and will be forced to suspect that tlicre ma\ 
 be something in that i* t.erpretation wliich wc advocate. 
 
 3rd. If the sins brought against the Corinthian.<5 were 
 gluttony and drunkenness, we cannot reconcile the fol- 
 lowing expressions with common sense : '* What shall I 
 say to you, shall I j)raise you in this ?" There was no 
 room for this (jU(;ry in the case supposed. The porson> 
 addressed knew the rruth, nnd if they did they could en- 
 tertain no doubt ar» to the opinion which their sj)irilua! 
 fatlier would have in regard to their brutality. l(e wlm 
 wrote to them understood the principles and practice ot 
 that gos[)eI which he preached, and therefore could not 
 have allowed himself to put such a question as that which 
 we iiavc ([noted. Hut if the imputation against the churcii 
 was something of a iiwrc. aiibtlc kind, if it had respect to 
 dortrinal j)oints, if it was to the etiect that in religion thev 
 did not " tarry one for another,'' that the strong did not 
 bear the burdens of the weak, there was far more room for 
 the dilenniia put by Paul, liis converts might reasonably 
 be conceived to be ignorant how far they had erred if tlu 
 latter suj^position be accepted ; they had no ground for 
 doubting if the libel against them was roystering intern 
 perauce. 
 
 4th. The e.xpression " not discerning the Lord's bt^ly. 
 appeurs to us to favour that view which we attempt t- 
 bring out The charge advanced against the Corinthiaib 
 
 uas nut i 
 wont to n 
 Ix'cn a d< 
 been ace 
 practical) 
 of miiKJ. 
 that they 
 the rharg 
 they viola 
 sense to t 
 in)j)ly th(! 
 lion. iUi 
 iIk* diurcl 
 the memb' 
 was, that < 
 not due r 
 Ullage of t 
 tion. So 
 i> to hoarc 
 ty of the 
 ••ease from 
 a word ni 
 pressed, ii 
 /ith. Th 
 condemns 
 this cause 
 many slec} 
 ••riticism t 
 with a lit a 
 tians turni 
 all. The 1 
 among thei 
 (ictualbj as 
 inust have 
 
rotlior 111- 
 
 "I 
 
 , becauM^' 
 Ciiiicnls ol 
 lo believt^ 
 pen of tin 
 m.->l hv. in 
 l; tlie ditli- 
 Liuccs with 
 there m^\ 
 idvoc.ite. 
 iaii? were 
 le the io\- 
 Kit shall I 
 re was riu 
 lie person- 
 ^ could eu- 
 jir si)irilua! 
 . lie wht^ 
 practice ot 
 
 could not 
 that which 
 the church 
 
 respect III 
 oligion the\ 
 ong did not 
 )re rooMi lor 
 
 reasonably 
 erred it' tin 
 
 ground iVir 
 ;ring inteiii- 
 
 )rd's bi^iy. 
 attempt t' 
 Corinthiani 
 
 t2U 
 
 iras luit that thty trtrc vnhdircirs^ but as the cliurcli is 
 wont to afllrni, it was that they turned what ought to have 
 been a decent rite, into a scene of excess. Had thev 
 been accused of being aliens to the faith, it might be 
 practicable then to reconcile this clause with their state 
 of Hiind. It might i/i that case be understood to nuan, 
 J hat they had not a perception of spiritual truths. But 
 tlie charge being this, that rhnstiatis t/ious^h tiny inrc, 
 they violated the [)ropriety of a rite, wc cannot attach any 
 sense to the clause unless upon some notion that would 
 imply the truth of the abominable figment tiansubstantia- 
 lion. lUit if as wc maintain, the cliarge brought against 
 the church was, that ther(> was a lack of svmtiathv amonji' 
 the members, the solution becomes simple. \i' the fault 
 was, that each lived too exclusively for himself, and liad 
 not due regard j'or the wants of the fraternity, the lan- 
 guage of the Apostle is susceptible of this natural exphnia- 
 tion. So to eat is to bring condemnation on one's self, 
 i> lo hoard uj) the manna till it stinks, is to forget the uni- 
 ty of the spirit, is to exhibit sollishness in religion, is to 
 cease from being a steward of the mysteries of God, is in 
 a word not to discern that truth which the Saviour ex- 
 pressed, in breaking bread nnd distributing wine. 
 
 /itli. The sentence that perhaps more than any other 
 condemns the present view, is that which follows : " For 
 this cause many are weak and sickly among you, and 
 many sleep.'' We know of nothing grosser in biblical 
 I'riticism tinin the attempt to make these words coincide 
 with a literal reading. A church ccnsisting of real chris- 
 tians turns a sacred feast into a revel. But that is not 
 all. The result of the excess was such, that whilst many 
 anionix them became weak and sicklv, there were iwany 
 actually asleep whin Paul wrote to them ! The opiate 
 must have been powerful, since the ellect lasted whilst the 
 
 
 ii 
 
 it 
 
 
 'J ( 
 
 4 
 
 •' : 
 
 h 
 
430 
 
 news was brought from Corinth to Philippi, niid whilst 
 
 aiii to Corintli ! Does not 
 
 the 
 
 er 
 
 ied back 
 
 aiiswi 
 the extravagance of this construction stare ujion us Irom 
 under tlie letter ? Do we not feel compelled to own that 
 the thought must be mifthical, from the impossibility that 
 there is of finding sense in the literal aspect? Try it 
 then by the other criterion. The apostle cetisures tin 
 church because its members were not Catholic in their 
 feelings, lived to themselves, did not comnuinicaie, did 
 not evince due regard for the spiritual welfare of the fra- 
 ternity. He warns them that in so eating the bread of 
 life, they drew condemnation on themselves. He seta 
 before them that so to demean themselves, is not to have 
 an eye to the Lord's body. He refers it to their selfish 
 use of divine things, that the judgments of God had conu 
 down upon the community, that the intercourse with hea- 
 ven was suspended, that many among them were \ycak 
 and sickly, that many slept. Is there any difficulty noir 
 in accommodating the several propositions w ith each other 
 and with sound sense ? It will not be disputed by those 
 who know the scriptures, that the terms weak, sickly, and 
 asleej), are frequently employed in that wior«/ sense which 
 we ascribe to them in this instance. U they are so used 
 \\\ one case, they may be so in another. Those too. whc 
 are acquainted with the philosophy of religion as descri' 
 bed in the bible, will admit the truth of the following po- 
 sitions : that believers are enjoined to impart of their spi- 
 ritual things, that in many instances the blessedness of the 
 man is detailed who distributes, who lends, who gives \v 
 the poor, that numerous promises relate the rewards which 
 shall belong to those who so act, that many passages ex- 
 press^ly specify that he who so lives, shall enrich and not 
 impoverish himself by tliat which he bestows. On the 
 other hand, there are scriptures that recount the evil ;'e' 
 
 suits of 1 
 
 way to CO 
 
 to self j 
 
 IS not to s 
 
 in this ca: 
 
 so we are 
 
 notion. { 
 
 Corinthiai 
 
 till stewar 
 
 own glory 
 
 riiunity, tli 
 
 many of tl 
 
 Wc ad due 
 
 agreeable 
 
 mony will 
 
 inore wholi 
 
 rite abused 
 
 ■IS a rotribt 
 
 ()th. Th( 
 
 set in ordei 
 
 the clauses 
 
 spiritual, it 
 
 was orderii 
 
 venteen ve 
 
 should hav( 
 
 be added b 
 
 ')f importar 
 
 thing else t 
 
 fer is not < 
 
 gorge and i 
 
 topic is so J 
 
 of it must 1 
 
 face to face 
 
 lers can t[ 
 
id whilst 
 Docrj not 
 us from 
 own thai 
 lility lh:il 
 'Fry it 
 «ures the 
 c in tlieir 
 caie, 'li'l 
 jf ihc fra- 
 bre:iti of 
 He set3 
 ot to hiivt' 
 leir scltisli 
 had conic 
 with hen- 
 kvere Nvcak 
 iculty noir 
 eacli other 
 J by those 
 =ickly, and 
 ?nse which 
 re so used 
 loo, whc 
 as de^cri' 
 owing po- 
 their bpi- 
 ness of the 
 ho gives tc 
 ards which 
 assages ex- 
 ch and not 
 On the 
 he evil i'C' 
 
 431 
 
 suits of the opposite line of conduct, showing that tlir 
 way to continue poor in knowledge and in grace, is tolivf 
 to self. But if this idea be at once orthodox and usual, it 
 is not to speak extravagantly to say, that ':'. is the thouiihl 
 m this case. We mai/ be wrong in this allegation, but if 
 rio we are not guilty of bringing forward an unscriptura! 
 notion. Our argument then is to this })urpose, that the 
 Corinthians although christians, had not behaved as faith- 
 liil stewards, that each had too nnich of a desire for his 
 own fdorv to feel a due rcfjard for the welfare of the com- 
 luunity, that the conse(}uencc of their selfishness was, thai 
 many of them were weak and sickly and that many slept. 
 We adduce this version without hesitation as far more 
 agreeable to the particular scripture, much more in har- 
 mony with the general tenor of the gospel, and mucli 
 more wholesome in its results, than the old opinion of a 
 rite abused, and leaving bodily sickness and bodily sleep 
 as a retribution with the offender. 
 
 (>th. The concluding sentence, " And the rest will J 
 set in order when 1 come," betravs the same character as 
 the clauses on which we have commented. It favours a 
 spiritual, it is hostile to a superficial meaning, li^ Paui 
 was ordering the procedure of a rite, it is strange that se- 
 venteen verses should not have sufficed him, and that h»* 
 •should have found it requisite to leave something still tc 
 be added by word of mouth. This is to attach an amount 
 of importance to a thing ceremonial, that agrees with no- 
 thing else that we see in the Epistles. The half of a chap- 
 ter is not enough to tell a Church that they sliould not 
 gorge and intoxicate themselves at a sacred festival ! The 
 topic is so grand and profound, that the full consideratior. 
 of it must be deferred until he could converse with them 
 face to face ! Paul who usually even in the deepest mat- 
 ters can throw his thoughts into ?!nall compass, canno' 
 
 ill 
 
 :! 
 
 !U, 
 
 
 i ; 
 
43t: 
 
 
 •lo so wlicn lie comos to treat of an nfinir tliat common 
 Jieijse \>oul(I put down to the butler's department! Let 
 nti try tlie other theory. Ttie Apostlt- does not si)eak of 
 refectory and vintner woik. His writinij luis regard to 
 lufly doctrinet^. He veils great questions beneath an ex- 
 tended metaphor. Bodily acts here stand fur transac- 
 tions of the soul. He censures the Christians of a Church 
 because that in feeding themselves, they do not evince due 
 reixard that others arc fed. He sliews such conuucl to 
 be the cause of the leanness and torpor with which they 
 arc alllicted. J5ut this is a very metaphy»»ical topic. It 
 is in some of its branches subtle to a degree. Mow a 
 man by attending too exclusively to self should brin^^ down 
 weakness on his nature ; how by looking at the gospel 
 with an intellectual eye lu should mar its sanctilying 
 power : how a man can belie. ., and at the same time en- 
 deavour to make reliijious matters subservient to his own 
 eclat; what arc the links of connection between such be- 
 haviour and the sterility that surely supervenes; — why to 
 distribute to others should be the means of nourishinij the 
 soul of him who does so. These points are npt exactly 
 mysterir>us, but they are intricate, they are line, they in- 
 volve many other (juestions ; it is most agreeable to reason 
 that the Apostle having touched on them, and having es- 
 tablished the leading positions, should reserve further de- 
 tails until he visited the Church. 
 
 We have adduced aix instances wherein the passage ap- 
 pears to demand a spiritual sense. In these cases the 
 deeper thought shines through the veil, in these examples 
 we tind evident chinks that betray the presence of a se- 
 cret recess. These caL^es conjoined with others in the 
 course of this chapter, and connected with the general 
 considerations that we have derived from other quarters, 
 cause us to entertain no doubt that the passage has been 
 
 aisejy 
 that its 
 or one i 
 
 7th. 
 cessariJ' 
 
 « 
 
 'ire the 
 witli wl 
 lows, b( 
 thren, 1 
 HI the c 
 argurnen 
 most app 
 
 ^dthouffh 
 Church c 
 i"g chari 
 'jy no me 
 < 'pinion li 
 'he word; 
 after. Si 
 •its in at 
 ceeds. 
 . 8t\u T 
 our interp 
 said of so 
 
 themselvej 
 you.'" M 
 
 cessary to 
 Tiiey wou 
 is simply, 
 own f'ooJis 
 iipparent fc 
 be the thot 
 example ru 
 iowable, v 
 
133: 
 
 common 
 nt 1 Let 
 
 speak ui" 
 
 regard to 
 
 illi an e\- 
 
 r traiisac- 
 a Cliurch 
 
 evince tlu(i 
 
 :oiiaacl to 
 
 vhich they 
 topic. It 
 
 ;c. 'low a 
 
 briii^ down 
 the ;^ospel 
 sanctify uig 
 
 ine time, en- 
 lo his owu 
 
 pen such be- 
 vi- — why tn 
 
 lurislii"^ the 
 
 npt exactly 
 
 nc, they iii- 
 
 )le to reason 
 
 d having es- 
 
 iurther de- 
 
 passage ap- 
 se cases the 
 ise examples 
 mcc ot" a se- 
 Ithers in tlie 
 
 the general 
 |her quarters, 
 
 ige has been 
 
 alsely mlerpreicd hitherto, and lead US' to the conclusiou 
 that its real meaning is either that which we have stated, 
 or one standing to it in the closest proximity. 
 
 7th. The view which we advocate seems to jxtow ne- 
 cessarily out of the preceding context, whereof schisms 
 are the main thought ; it appears likewise to coincide 
 with what succtcds. The chapter that immediately fol- 
 lows, begins thus, ** Now concerning spiritual gifts, bre- 
 thren, 1 would not have you ignorant." Supposing that 
 ni the eleventh chapter he has been pursuing the line ot 
 argument for which we contend, the twelfth sets out in a 
 most appropriate manner. It gives forth this thought, — 
 although 1 Paul have been occupied in condemning the 
 Church of Corinth for caring only for gills and neglect- 
 ing charity, noio or yet, I beg to assure you that gifts are 
 by no meaub to be despised. The word therefore in our 
 ^jpinion links the passage on with the previous reasoning, 
 (he svoxdnoio connects it intimately with that which comes 
 after. Surely it is a point in favour of a reading, that it 
 fits in at once with what goes before and with what suc- 
 ceeds. 
 
 8th. There are parallel scriptures that seem to sanction 
 our interpretation of this remarkable passage. Thus it is 
 said of some — ** spots they are and blemishes, sporting 
 themselves with their own deceivings 2^?/ii7c they feast ic it h 
 yuu.^' Most spiritual men would grant that it is not ne- 
 cessary to suppose, that an actual feast is here intended. 
 They would be willing to own, that the sense of the clause 
 IS simply, that the characters referred to indulge in their 
 own foolish imaginations, all the while that they live in 
 apparent fellowship with Christian churches. But if this 
 be the thought of one sentence, why may it not in another 
 example run through several ? If a short metaphor is al- 
 lowable, why not one that is long ? All that we contend 
 
 
 i I 
 
434 
 
 for IS. thai an idea pervades seventeen verses similar to 
 that, which in the instance above quoted, f'-rnis the subjecl 
 of one. In the writings of profane authors it is usual to 
 find a metoplior sometimes dashed off in a line or a word, 
 sometimes studiously drawn out into lonij and minute de* 
 tail. What we maintain in this argument is merely, that 
 the sentence in Peter is the metaphor alluded to, and that 
 the paragraph in Paul is the metaphor long drawn out. — 
 The supi)osition is not in itself opi)osed to what we com- 
 monly find in general literature. It receives confirmation 
 from another scripture. Jude apparently speaking of the 
 like class, uses tliis language, "These are spots in vour 
 feasts of charity, when they feast with you, feedincf them- 
 selves without fear." The resemblance between this and 
 the narrative of Paul, is very striking. Here are feasts 
 Dot of carnal elements but of charity, here are those wh(^ 
 feast at them, and are spots in them, because they iced 
 themselves without fear. Is it possible to understand 
 Jude at speaking in a spiritual sense? Few will denv 
 that it is. But if this be conceded, the difference be- 
 tween him and Paul is only one of length. Jude express- 
 es the thought in lialfaverse, Paul pursues it throng! 
 ♦laU a chapter. Are we to say that Jude is spiritual be- 
 cause he is brief, and that Paul is ritual because he i? 
 ample'* It is surely possible to put the same thought intc> 
 small or into large compass. It does not cease to be th( 
 same idea because in one place it is dwelt upon, and ii. 
 another only glanced at. We can, conceive no wiser in- 
 terpretation than to regard Jude as explaining Paul, and 
 to look upon each as expressing a similar thought. Like 
 conclusions may be obtained from the tenth chapter of 
 the first epistle to the Corinthians, although the Church 
 in general would deny the fact. Here '' the cup of bles- 
 sinfj." i> defined to be " the communion of the blood of 
 
 Chri; 
 
 the b 
 
 e.xprc 
 
 tffralJ 
 
 drink 
 
 flow 
 
 as a < 
 
 i>roug 
 
 the th 
 
 might 
 
 by the 
 
 lu the 
 
 claim t 
 
 of the 1 
 
 tament 
 
 to speal 
 
 pens so 
 
 refer ol 
 
 with Sc 
 
 What 
 
 our opir 
 
 many ot 
 
 rrally Wi 
 
 I'here is 
 
 rinthians 
 
 seemed t 
 
 of this, t 
 
 itillowin; 
 
 ' How ii 
 
 one of yo 
 
 hath a re^ 
 
 be done 
 
 phesy one 
 
 forted. 
 
43,5 
 
 liar to 
 r*ubject 
 sual to 
 a word, 
 ute de- 
 ly, tiiat 
 [inci that 
 11 out." — 
 ,ve conv 
 irmatiou 
 [icr of tlie 
 ; in >our 
 [icf theni- 
 i this ami 
 are feael^ 
 hose >vh(* 
 tbey feed 
 nderstaiul 
 \\\\\ deriv 
 rence be- 
 e express- 
 t tbrougl 
 .ritual be- 
 use be i? 
 3Ught into 
 to be the 
 •n, and it. 
 wiser in- 
 Paul, and 
 ht. liikc 
 hapter of 
 le Church 
 ip of bles- 
 blood of 
 
 Christ," the bread is described as " ihc conuuuuion of 
 the body of Christ." The usual mode of rendering these 
 expressions is to say, that it is requisite to eat bread !i- 
 icrally in order to partake in the body of Christ, and to 
 drink wine actually in order to realise the blood of Christ. 
 How much more reasonable and scientific to re^rard thi-; 
 as a case, wherein the shadow and the substance are 
 i>rought into the same parairraph, with a view to render 
 the thouirht more emphatic ! In that case the Apostle 
 miffht be considered to imply this much. 1 remind you 
 by the bread and the cup which the Saviour employed 
 in the era of figures, that we who are his followers lay 
 claim to nothing less than a participation in the nature 
 of the Lord Jesus. It is quite in the style of the New Tes- 
 tament to bring symbol and doctrine into apposition, and 
 to speak of a subject with reference to both. This hap- 
 pens so very often, that we do not adduce examples, but 
 refer ourselves over to the experience of those conversant 
 with Scripture. 
 
 What as much as any other argument confirms us in 
 i)ur opinion of this passage, is the fact that we know from 
 many other parts of the two ej)istles, that the Church 
 rraUy was vi the posture which we suppose it to pourtray. 
 There is no fact better ascertained in regard to the Co- 
 rinthians than this, that they were puffed up, that graco:^ 
 seemed to them less valuable than gifts, and that because 
 of this, they were torn by jealousy and disunion. Tho 
 ibllowing passages as much as any other exhibit this fact. 
 ' How is it then brethrea when ye come together every 
 one of you hath a psalm, hath a doctrine, hath a tongue, 
 hath a revelation, hath an interpretation? Let all things 
 be done unto edifying." Again, " For ye may all pro- 
 phesy one by one, that all may learn, and all may be com- 
 forted. And the spirits of the prophets are subject to the 
 
 
 
43C 
 
 i)r<)f)liets. For God is not tlie author of confusion but ot 
 peace, as in all churches of the saints. Let your women 
 keep silence in tli€ churcbcs : for it is not permitted unto 
 them to speak ; but they arc commanded to be under obe- 
 dience as also saith the law. And if they will learn any 
 thiuir, let them ask l?ieir husbands at home ; for it is a 
 shame for women to speak in the church. What ? came 
 the word of God out from you, or came it unto you only ? 
 Jf any man think himself to be a prophet, or si)iritual, let 
 him acknowledge that the things I write unto you are the 
 commamlmentsof the Lord. But if any man be ignorant. 
 Jet him be ignorant. Wherefore, brethren, covet to pro- 
 phesy and forbid not to speak with tongues. Let all things 
 be done decently, and in order." Indeed the whole chap- 
 ter from which these portions arc extracted is to the saiuo 
 effect; and without difficulty many other passages might 
 be adduced from the two epistles, all coinciding in this, 
 that vain-glorying had entered the Church, introducing 
 schism, weakness, and lethargy. But it is a strong argu- 
 ment in favour of the meaning for which we contend, to 
 say, that it is in harmony not merely w ith the general doc- 
 srines of Scripture, but with iht hiuicii rundition of the 
 Church in Corinth. Indeed the scriptures that we have 
 last quoted, appear to U3 to place the question beyond 
 dispute, for they go over the same ground, and bring up 
 charges of a parallel nature. Instead of insisting more at 
 length on the reasonableness of our view, we shall pro- 
 ceed to shew exactly what it is, and this we shall do not 
 by a disquisition, but by n parajthrase of the passage. 
 
 [Now in reference to the topic that I am handling, J 
 do not praise you that you make your public assemblings 
 instruments of evil instead of good. For first of all, when 
 je come together in the congregation, I hear that there 
 be divisions among you, and I partly believe it. For sucb 
 
437 
 
 >n but ol 
 r women 
 lied unto 
 ider obc- 
 earn any 
 'or it is a 
 at 1 cfiine 
 ^oii only ? 
 iritual, let 
 ou are the 
 ignorant, 
 vet to pro- 
 t all things 
 hole chap- 
 D the sauK^ 
 ;iire« ini'jrht 
 ug in this, 
 nirotlucing 
 rong argu- 
 ontend, to 
 cneral doc- 
 tion of the 
 at we have 
 ion beyond 
 d bring up 
 ting more at 
 e J^hall pro- 
 hall do not 
 assage. 
 handling, 1 
 assemblings 
 of all, when 
 r that there 
 t. For such 
 
 I 
 
 things arc in the line of what is lo be expected ; it niu>t 
 Jiccds be that offences will corue, and heresies serve thir< 
 {)urpose, that they bring out to view the steudfiislncs^ of 
 those wlio are iu earnest. Being then in this state of dis- 
 union, when yc come together it is not a Lord's Supper 
 that you exhibit A body rent by faction:*, cannot cor- 
 respond with a s)'mbol that is expressive of harmony. — 
 Your mode of feeding on the word does not agree with 
 the idea that Christ by a ceremony laid before his disci- 
 ples, for you snatch and scramble, and one gets too much 
 and another too little. Is such conduct necessary? If 
 there are those among you who feel annoyed at the tardy 
 pace of the mind of the comnmnity, can these not indulge 
 in swift-coming fancies within the house of their own soul ; 
 if they consider the meal that suits the congregation too 
 meagre for their appetite, can they not be content to fare 
 sumptuously in private, and in pleasant fellowship witli 
 their own thoughts ? Are these anxious by their public 
 displays, to cover with confusion persons less erudite and 
 intellectual than themselves ? What shall I say to you for 
 these things ? Do you expect me to praise you ? Such 
 behaviour does not deserve encomium. That I may recall 
 you to a sense of duty, I bring up a symbol, I stir up your 
 minds by way of remembrance, I lay before you the pic- 
 ture of what should be the demeanour of Christians, by 
 recapitulating to you that ceremonial feast which Jesus 
 observed before he suffered. For I have received of the 
 Lord that which also I delivered unto you. That the Lord 
 Jesus the same night in which he was betrayed, took 
 bread : and when he had given thanks, he brake it, and 
 said, Take, eat ; this is my body, which is broken for 
 you : this do in remembrance of me. After the same man- 
 ner also he took the cup, when he had supped, saying, 
 This cup is the New Testament in my blood ; tliis do ye. 
 
4:^ 
 
 as oft as yc drink it, in rcnKnii)rancc of inc. For as ulr 
 ten as yc cat this bread, and drink this cup, yc do shew 
 the Lord's death till lie come. Jiy this reference to ilic 
 .:)ymlj<>l, you will see sentence passed upon your conduct. 
 This type shews us the example of a master, who lianded 
 the bread and liie cup to his followers, and as he instruct- 
 ed them in humility and love by washinj^ o'* fjet, so he 
 taught thorn sympathy and concern one for another, in tin: 
 distributinir of bread and wine. Wiierefore with the sym- 
 L')l before me, I ct)nclude, that whosoever shall eat this 
 bread and drink this cup of the Lord unworthily, selhsh- 
 ly, to gratify mere natural propensity, shall be considered 
 lu act in a guilty manner towards that divine word, which 
 Christ described ns his body and blood. In order that a 
 man may avoid such high criminality, let him examine 
 Iiimself, and having ascertained what his motives are, let 
 him then eat of the bread and drink of the cup. For he 
 that deals with divine things on other terms than there, 
 who f'jeds himself and has no eye to the Hock, eats and 
 drinks unworthily ; instead of benefitting lie draws down 
 condemnation upon himself, because engrossed with self, 
 lie does not estimate his conduct with a reference to the 
 Lorcl's body, which is the elect people. It is because of 
 such spiritual misdemeanour that many are weak and sick- 
 ly among you, and that many sleep. For such dispensa- 
 tions you have no cause to blame the Most High, tlie fault 
 IS your own, for if we would judge ourselves, we should 
 ziot be judged. This being the case, we may conclude 
 that when afllicticn cunu's down upon us, Vvc arc chasten- 
 ed by tlie Lord, with the beaevo'e.nt iiiuuition thai we 
 should not be condemnet: . ;i4i the world. L^ivinsf such 
 signal tokens before you i' w':. you ol yuu! liiisconduct. 
 take warning brethren, ulu iei youT .t>iigregr-...onal doi.igs 
 in regard to religion proceed on . prii-uple that you 
 
439 
 
 r as vi" 
 lo shew 
 2 to the 
 ohduct. 
 handed 
 iistruct- 
 L, so he 
 •, ill iIk: 
 ihc J^ytn- 
 eat this 
 , seltisli- 
 isidered 
 J, which 
 ;r that a 
 exainint; 
 5 are, let 
 i'or he 
 in iliepc, 
 ^ats and 
 s down 
 itii ?=clf, 
 to the 
 cause of 
 uid sick- 
 ispcnsa- 
 ihe fault 
 e shouUi 
 onclude 
 ciiasteii- 
 that we 
 ing btich 
 :oixduct. 
 
 I dOi.igK 
 
 that you 
 
 -hoiiJd advance abreast. And jf tlierc he amon<T you 
 minds of an eager and rapid nature, let such indulge llicir 
 '^peculations in private, let them husband their ideas until 
 others are prepared to receive them. By so acting, there 
 will be union instead of discord in your assemblies. But 
 -is this question is intricate, 1 reserve its further consider- 
 ation until I see you face to face.] 
 
 Some will object to this interpretation of the pnssaL'C, 
 that according to their belief the Corinthians did observe 
 a feast, and did eat and drink to excess, as we have been 
 in the habit of supposing. To such we reply, that a doc- 
 trine or supposition has always been able to breed a tra- 
 dition. Nothing is more easily got up, than what is cal- 
 led a historical fact. iNIen are naturally false, and they 
 never lie with greater zest and obstinacy, than when their 
 object is to maintain any dogma connected with their 
 creed. Supposing the church to have commenced the ce- 
 remony called the Eucharist in the third, fourth, or tit'th 
 century, it was a simple matter for it in the first place to 
 attach to this chapter the sense that suits the rite, and then 
 it was quite as easy for it to shape the history of the past 
 to fit the view. It reasoned thus : this passage seems to 
 represent the Corinthians as guilty of excess at certain 
 church banquets held among them, therefore we conclude 
 that L'uch was a fact in history. Such reasoning was quite 
 in keeping witli the times, and the men for whom tlic fig- 
 ment was devised, were in general quite unable to shew 
 '^^ fallacy. Any one who has examined tlie thousand and 
 j!U* fables that the Jewish Rabbis have reared on the Da- 
 »^:l- ''^ the Old Testament; any one v ': -» is rccjuaiiiied 
 yyV: the : tyle in which rites and strange docirj-ics sprung 
 up in t" • early iges of chrisManity, wli y-arr'.. \ *'>5 "r»- 
 
 Tiion ;>efore I- condemns us. Such int". 
 witfi iiS V ::. we sav, that in ever/ :;--.; ; 
 
 ii 
 
 ,ii ' 
 
440 
 
 ways been able to beget a tradition at pleasure. They 
 will undcrstimd us when we say, that few things look more 
 formidable than a tradition twelve or fifteen centuries old, 
 but that in a great majority of instances it is found a thing 
 impossible to trace it back to the time that it pretends t(» 
 chronicle. 
 
 Others will raise the difficulty, that if our interpreta- 
 tion of this chapter be allowed to pass, a plea will there- 
 by be afforded for regarding other passages in the New 
 Testament, as mystical in tlieir texture. We admit tlie 
 objection. It is valid. But what then ? Whilst it is so, 
 we do not allow that it proves any thing against our view 
 It holds that the principle employed by us m this instance, 
 ma) be carried further ; but in maintaining this it does 
 iu>l shew that to e.xtend it will necessarily be pernicious. 
 If in tiie present case, a good doctrine has been procured 
 in exchange for a most destructive rite, the rule mi^ht be 
 employed in other examples without doing harm. But we 
 do not stay to reason out this (juestion ; it will be time 
 enough to own the evil, when we see a definite case addu- 
 ced. Our arguments have been to this effect, that the 
 passages in the four evangelists do not justify a ceremony, 
 because they refer to an era that was typical in all its ex- 
 tent — because they represent the disciples in a position 
 ditTerent from that in which Christians have been, since 
 the dentil of Christ and the coming of the Spirit — because 
 they resemble other portions of the gospels from which 
 we extract no rite, and because they contain within them- 
 selves the promise, that when the kingdom of heaven 
 should be set up, Christ would drink the wine new with 
 his people, that is to say spiritually and without a symbol. 
 Our general conclusion is, that the injunction to dp this 
 m remembrance of Christ gives out the following thoughts 
 — distribute the bread of life, pour forth the blood of the 
 
 »( 
 
u\ 
 
 , They 
 K)k more 
 iriea oltl, 
 J a thing 
 itends to 
 
 ktcrpreta- 
 ill thcre- 
 thc New 
 admit llu- 
 it it is so, 
 our view 
 instance, 
 is it docs 
 ernicious. 
 I procarcd 
 5 miffht b(j 
 . But we 
 ill be time 
 case addu- 
 that the 
 eremony, 
 all its ex- 
 position 
 en, since 
 because 
 om which 
 bin them- 
 f heaven 
 new with 
 a symbol. 
 Ito dp this 
 thoughts 
 od of the 
 
 New Tcj>iamcnt, tarry one for anoilier, bear ye one aii- 
 othcr's burden?, feed my sheep, feed my lambs. Those 
 who have been once smitten with the taste for .sacrament?* 
 will in general think such sentiments a poor exchange for 
 a high festival — those whose minds are yet to form, will 
 probably in many cases pronounce that the new wine i- 
 better. 
 
 CHAPTER XII. 
 
 t( 
 
 ind he said, yc have taken away my Gods, wincn T 
 MADE, and the priest, and yc are ifoiui away ; and what 
 have [ more ? And what is this that ye say unto mc, what 
 aileth thee r—Sxi^G. XVIII. 24. 
 
 The object of the foregoing chapters has been to at- 
 tempt to take away the Gods that men have made. Si- 
 milar things have been done before. Holy Writ apprises* 
 us how that Hezekiah took the brazen serpent which the 
 people worshipped, and breaking it, called it Nehushtan, 
 that is a piece of brass. The Church has not so many of 
 these idols as it had before the Reformation. It consi- 
 ders that it has gained by such losses in time past — to a 
 moral certainty it will think so again. The general pro- 
 position out of which our remarks spring, is to this effect, 
 that the dispensation of the New Testament is itithout a 
 rite. The first covenant verily had ordinances of divine 
 service, and holy furniture. Our main position is that 
 the second covenant or economy, is devoid of all such 
 upholstery. Those have not understood us who shall as- 
 sert, that our objections to rites are sentimental. Our ar- 
 gument is not, we do not like them, because we do not 
 
-■•^^WtelUIMi. 
 
 442 
 
 like them. This mode of logic is the prerogative of nnak 
 men, and juggling priests. We wish to eschew it. \Vc 
 pretend to found our objection on the basis, that the holy 
 Spirit in the word declares ordinances to be foreign to 
 the (jiospel, and so pernicious, that even one of them is 
 enough to contaminate the whole system. Wc do not 
 wish to mince terms. Our sober opinion of the Church 
 as it is, is not merely that it is weakened by the legal 
 elements which it contains, but that with rare exceptions 
 it is damned by them. To remove the rites at this mo- 
 ment, would be to strip ninety nine men of «// their re- 
 ligion, and to leave the hundredth with a mere rag lu 
 cover him. 
 
 Jn discussing these subjects, we have briefly adverted 
 To the fact that the doctrine oi two economics, one symbo- 
 lic, the other spiritunl, lies at the foundation of all the 
 discoveries that are yet to be made in revealed religion. — 
 Though we have said little upon it we consider the topic 
 the broadest and most important of those that we have 
 handled. 
 
 As an inference from it, we have sought to prove that 
 the Decalogue is not as has been hitherto supposed, Ca- 
 tholic in its first intention, but that each one of its arti- 
 cles is susceptible of a higher meaning, and that it njusl 
 receive this before it cnn rank with the doctrines of sal- 
 vation. In addition to the arguments that we have addu- 
 ced, the following passage deserves insertion — " Foras- 
 much as ye are manifestly declared to be the epistle of 
 Christ ministered by us, written not with ink, but with 
 the spirit of the living God ; not in tables of stone, but 
 in fleshy tables of the heart. And such trust have wc 
 through Christ to God- ward. Not that we are sufficien' 
 of ourselves to think any thing as of ourselves, but our 
 sufficiency is of God, who also Ir.th made us able minis- 
 
443 
 
 of no.ak 
 it. We 
 the holy 
 reigij to 
 
 them is 
 ; do not 
 
 Church 
 .he legal 
 iceptioiis 
 tliis ino- 
 their rc- 
 c rag tu 
 
 advortetl 
 
 le symbo- 
 
 )f all the 
 
 ^ligion. — 
 
 the topic 
 
 we have 
 
 )rove that 
 
 )sed, Ca- 
 
 f its arti- 
 
 t it niusi 
 
 es of sal- 
 
 ive addu- 
 
 -" Foras- 
 
 epistle of 
 
 but with 
 
 one, but 
 
 have W( 
 
 sufficien' 
 
 but our 
 
 )le minis- 
 
 ters of the New Testament; not of the letter but of the 
 spirit ; for the leUer killeth, but tlie spirit givcth life. But 
 if the ministration of death, written and engraven in stone«, 
 was glorious, so that the children of Israel could not sted- 
 fastly behold the face of Moses for the glory of his coun- 
 tenance ; which (glory) was to be done away, how sliall not 
 the ministration of the spirit be rather glorious ? For if 
 the ministration of condemnation be glory, nmch more 
 doth the ministration of righteousness exceed in glory. — 
 For even that which was made glorious had no glory in 
 this respect, by reason of the glory tlnit excelleth. For 
 if that which was done away was glorious, much more 
 that which remaineth is glorious. Seeing tlien that we 
 have such hope, we use great plainness of speech, and not 
 as Moses, which put a \eil over his face, that the Children 
 of Israel could not stedfastlv look to the end of that which 
 is abolished." The like idea is also contained in the fol- 
 lowing verses in the first Epistle of John : — " Brethren 1 
 write no new commandment unto you, but an old com- 
 mandment which ye had from the beginning. The old 
 conmiandment is the word which ye have heard from the 
 beginning. Again, a new commandment I write unto 
 you, which thing is true in him and in you : because the 
 darkness is past, and the true light now shineth." It 
 looks very evident that we lia>e in this passage the two 
 aspects of the law on which we have insisted, the literal 
 or old, the spiritual or new. - , • 
 
 As a corollary from the positions laid down in discus- 
 
 Mug the decalogue, we have touched on the Sabbath, 
 
 ieckinflr to shew tliat the process of translation which is 
 
 pplieu to symbols in general, adapted to this case, brings 
 
 .... . doctrine instead of a day. : - 
 
 \\\ ha/c pursued the same method in reference to (he 
 '.:<i<:; 6't'.7, and have attempted to prove that the an- 
 
444 
 
 titype of this figure is not a building, but i.s tlic spiritual 
 Church. 
 
 We have brought up the subject of the Lcvitienl priest- 
 hood, making it our endeavour to exhibit the truth, that 
 its co-relative is not an order of clergy, but that whole 
 people which the work of redemption makes kings and 
 priests unto God. 
 
 We have analysed the matter o^ psalmody, and amongst 
 other points have tried to establish the position, that 
 thereby hangs a valuable set of ideas, which are lost sight 
 of in the merely literal and ritual view that has been ta- 
 ken of the subject. 
 
 As a preliminary to our remarks on baptism, wo have 
 erected the distinction between the act.'i and the writings 
 of the contributors to the canon, and have shewn that 
 while it has been but imperfectly applied in the case of 
 the worthies of the Old Testament, it has not been aj)- 
 plied in any degree to the twelve Apostles. 
 
 We have discussed Baptism ^vith the intent to shew, 
 thai the Church has been guilty of retaining the symbol 
 after the antitype has come, and very generally has com- 
 mitted the heinous offence of predicating concerning the 
 aicrn, the virtue that belontrs to the divine acrent whom it 
 denotes. 
 
 As a derivation from the foregoing, we have comment- 
 ed upon the matter of agency ^ shewing that if the com- 
 mission to christians is to be understood as an injunction 
 to them to go R»rth and baptize with the spirit, there is xu 
 this fact a call for different views and men from those that 
 the churches hare yet seen. 
 
 We have touched upon the Eucharist, and have striven 
 Uo shetr that Christ did not command his followers to re- 
 member him in i ceremony, but in tifact, in a doctrine, in 
 a line of holy practice. 
 
 Th 
 that t 
 enjoin 
 not av 
 have [] 
 not att 
 subjec 
 far it 1 
 cation 
 descri[ 
 )iad '* 
 drairon 
 of the 
 therein 
 tjces ih 
 on our 
 translat 
 i^ccond 
 tendenc 
 Inhere c 
 true, wi 
 able pre 
 they bui 
 they ma 
 there is 
 thinkina 
 in themi 
 they dec 
 ance liei 
 ly no tri 
 stances 
 to take 1 
 from the 
 days, pi 
 
445 
 
 ipiritual 
 
 / priest- 
 ith, that 
 t whole, 
 inirs and 
 
 amon^Tst 
 on, that 
 ost sifTht 
 been ta- 
 
 vvo have 
 : writini^'s 
 cwn that 
 le case of 
 , been ap- 
 
 to ahow, 
 
 e symbol 
 
 has com- 
 
 mng the 
 
 It whom it 
 
 iomment- 
 the corn- 
 Injunction 
 Iherc is in 
 those that 
 
 |vc striven 
 rers to re- 
 )ctrinc, in 
 
 The combined cflect of those diflferent propositions is, 
 that the gospel has no day, or place, or formal order, or 
 enjoined rites. In bringing out these principles, we have 
 not availed ourselves of some subsidiary arguments that 
 have presented themselves to our mind, Thus we have 
 not attempted to borrow light ixo\i\ prophecy, because that 
 subject is so little understood, that it seems doubtful liow 
 far it would be right to adduce its dark sayings, in vindi- 
 cation of our new opinions. We have not dwelt upon the 
 description in the Apocalypse, of the second beast, which 
 liad '* two horns like a lanib," and which " pake as a 
 ilrairon." We have not taken a stand upon the account 
 of the holy city, where it is said, '* and I saw no temple 
 therein. We have avoided referring to many similar no* 
 tices that occur in the prophets. And yet the suspicion 
 on our mind is, that the rites which we have sought to 
 translate into doctrines, are the boc^ and limbs of this 
 second beast. Our feelings prompt us to believe, that the 
 tendency of our remarks will be to break up liis empire. 
 There ought to be enougli of evidence for what is really 
 true, withoui dragging in wliat would be named question- 
 able proof. Our positions if soun<l, do not pull down — 
 they build up ; they do not diminish, but on the contrary 
 they magnify. There is thought and religion in doctrines, 
 there is none in rites,, We are as far as may be from 
 thinking, that these opinions are of primary consequence 
 in themselves. Their chief value consists in this, that 
 they clear the decks for action. Their principal iiiq)(»rt- 
 ance lies, in the results to which they lead. It is certain- 
 ly no trivial matter that men should be placed in circum- 
 stances in which they will be less likely than at present, 
 to take the shadow for the substance. To be delivered 
 from the prejudice that causes them to assign holiness to 
 days, places, attitudes, and mere ecclesiastics, is no small 
 
44(5 
 
 benefit. But the main body of twC advantage stands con- 
 nected witli the effects to wliicli this will conduct. When 
 the fallacy i' removed, will tliey not be compelled to think 
 more justly ? If these externals have the influence at pre- 
 sent to entrap all the sons of men, when they are shown 
 to be pure figments, will not much mind be disengair^d 
 by this very fact ? Those who really lay hold on eternal 
 life, will be able then to give all their strength to things 
 of value ; aud how much wise speculation and virtuous ac- 
 tion may spring out of this ? Those who alter all do not 
 receive the truth, will at least be more mental in their 
 irreligion ; tlte lies by '.v'nich they will be taken, will con- 
 tain more intellect than the bo 2>€<^p follies that have amu- 
 sed them hitherto. The earth will cease to swarm with 
 such dull bipeds as it now contains. It is something to 
 elevate the mind of the human race, it that elevation should 
 atTord the slightest prospect of bringing it nearer to hea- 
 ven. Under the system which we contemplate, saints might 
 rise to any conceivable height of knowledge and holiness, 
 and sinners could hardly continue to be such enthralled, 
 ignorant and stupid dupes as we now find them. There 
 remains also this most pleasing anticipation ; in the efful- 
 gent era which we suppose to come in, will it be practica- 
 ble for so large a portion of humanity to withhold their 
 faith from truths that confront them so very directly ? In 
 making the plan of salvation to stand forth without an en- 
 velope, do we not increase the probability that it will be 
 appreciated an<l embraced ? '" ' 
 
 The progress of these opinions will probably not be ra- 
 pid. They will have small retrospective influence. Few 
 of those who have arrived^ ripe years, will deem them 
 sound or safe. Their chief power will be upon those who 
 are in a transition state, and upon generations to come. 
 
 That the volume might be of moderate dimensions, we 
 
447 
 
 3 con- 
 ^Vhen 
 J think 
 at pro- 
 show li 
 ngag'^d 
 eternal 
 . thin^:* 
 jous ric- 
 l do not 
 in their 
 .vill con- 
 IV e ama- 
 rui wit 1 1 
 jthinif tt> 
 )n should 
 r to hea- 
 fits might 
 holiness, 
 thralled. 
 There 
 the efful- 
 ipractica- 
 lold their 
 Iv ? In 
 t an en- 
 t will be 
 
 liave excluded several topics which we had designed to in- 
 sert, as for instance, Reflections on Prophecy, on the Mo- 
 rality of Scripture, on the Scientific Notices .-crtitered 
 through the bible, on the light that Revelation sheds upon 
 Metaphysics, and the scructure of Human Nature in ge- 
 neral, &LC. 6i,c. (Slc. Perhaps the opportunity m<iy be af- 
 forded us to discuss those and other cognate qnestions in 
 some future treatise. 
 
 IHF. E.ND 
 
 Jilv 
 
 lot be ra- 
 le. Few 
 leni theiTi 
 
 lose who 
 
 Icome. 
 
 fior.3, we