mould and dirt which has gathered through tract of time about the letters that are graven with a pen of iron in the rock for ever.

56. As the chapter which is now at length drawing to a close is intended to serve as a key to the general tone of argument in which in subsequent parts of this volume the subjects of the visible Church, of the Apostolical Succession, and of the Sacraments, are discussed, it may perhaps be well to present a brief summary of its principles and conclusions, which are mainly these. That rationalism is generally taken to be a reference of Christian doctrine to the human understanding as its measure and criterion. That, in truth, it means a reference of the Gospel to the depraved standard of the actual human nature, and by no means to its understanding, properly so called, which is an instrumental faculty, and reasons and concludes upon the Gospel according to the mode in which our affections are disposed towards it. That the understanding is incompetent to determine the state of the affections, but is, on the contrary, governed by them in respect to the elementary ideas of religion. That, therefore, to rely upon the understanding, misinformed as it is by depraved affections, as our adequate instructor in matter of religion, is most highly irrational. That, without any prejudice to these conclusions, the understanding has a great function in religion, and is a medium of access to the affections, and may even correct their particular impulses.

57. That consequently upon the foregoing principles, the natural entry of grace into the soul of man is through the affections, and anterior to the action of the understanding upon the subject. As, therefore, it is rationalistic to say, Christian doctrine must be true or false, according as it is agreeable or repugnant to our natural perceptions, so also is it rationalistic to trust exclusively to teaching as an instrument of salvation or to maintain that intellectual apprehension is a necessary or invariable precondition of spiritual agency upon the soul. That as the need and the applicability of Divine influences are so large in extent and embrace so many more persons than possess an active understanding, the rationalism which makes these influences dependent on doctrine only as the medium of their conveyance to men, is exceedingly dangerous to Christianity. That by all these considerations we are prepared to anticipate, in a religion having the wide scope of the Gospel, some distinct provision for the conveyance of grace otherwise than through the understanding or in connexion with its agency; and some rites or institutions which should both convey grace in this separate and transcendant manner, and likewise mark, to the view of men, in the most forcible manner, the distinctness of these channels; and the complex and mystical constitution of all religious ordinances whatever, as consisting of an outward representation or instrumentality, and an inward living power.

CHAPTER III.

THE CHURCH.

Quod autem socialem volunt esse vitam sapientis, nos multo amplius approbamus. -S. Aug. de Civ. Dei, xix. 5.

Es ist dem religiösen leben wesentlich, ein leben in der gemeinschaft zu seyn. -Rothe, Anfänge der Christlichen Kirche, i. 1.

1-15. Ethical and analogical presumptions. 16-19. Some popular notions. 20. Not recognised by the Church of England. 21-9. Outline of Scripture doctrine. 30-40. Objections to the interpretation. 41-5. Actual deviation, and its causes. 46-71. Advantages of return. 72, 73. Argument applicable in degree to particular Churches. 74-82. Objections considered. 83. Conclusion.

1. THE Redeemer of the world bequeathed to men the new principle of life which He had realized in His own humanity, and a body of laws by which that principle of life should be guided. It was an inward life, having its first and main aspect towards God.

2. Yet, however, in its origin strictly spiritual, it was applicable not to the spirit alone, but to all the parts of the mixed human nature: inasmuch as He came to redeem the whole man in the full extent of his need; and the body had been a sufferer by sin as well as the soul, and, like the soul, needed redemption. Therefore, because this principle of life is intended to effect the entire renovation of man, it must be represented to his bodily as well as to his mental organs:

* Rothe, Anfänge der Christlichen Kirche, i. 1.

and for that purpose it requires some form of external development.

3. It could not reasonably be anticipated that the disease of human nature which exists alike in his material and his spiritual functions, should be cured by a process addressed to his immaterial part alone. The form of temptation, whereby he was originally seduced, partook of the appeal to both. The resulting evil abides in both. The connexion of the two is so close and subtle that no one can discern the demarcating lines. The reciprocal influences of one upon the other are so abundant and constant both ways, that we are at a loss to conceive how they could be rectified by a power operating only in the one current, and leaving unregarded the other.

4. But, further, it is true even of every purely inward principle of that nature, (as love, pity,) that it struggles for an outward development, and the more strongly in proportion to its own proper strength. It is the law of the growth of man that the acts which he does shall themselves re-act upon, expand, confirm, and accomplish that constitution from which they proceeded. Therefore his internal principles expand themselves in acts, by no vague, arbitrary movement, but in order to their own increase and perfection. This effort for external manifestation begins perhaps in strictness, whenever the principle comes to be placed objectively before the conscience. And the internal principle is not a loser by that which it seems to spend in external operation, but positively gains by

it. The religious life is the highest form of the rational and moral life, and therefore, if it be healthy, strives with the greatest force for external expression, in order, through the medium of acts, to accomplish and consummate itself in the resulting habits, and thus in the general structure of the character.

5. Each inward principle of human nature seeks for expression in an outward, active existence, not only for its own consummation, but also in order that it may be expansive, communicative. We are to bear one another's burdens. Each of us is to care not only for his own concerns, but for those also of his brethren. The principle of this care is the same, whether it be applied to ourselves or to others," Thou shalt love thy neighbour as thyself:" though the degree may be different. The subjective basis of this duty is indicated by the common and established doctrine that our nature is social and sympathetic. External development is the necessary result of this social and sympathetic law,-the essential condition of its fulfilment.

6. Further, a large part of our necessary action in life, independently of the positive desire to propagate religion, and to be at one therein with our brethren, is relative, has influence for good or for evil upon their condition as well as our own; and in order that such influence may be determined to good, and not to evil, the power of Christian religion, of the new principle of life bequeathed by the Redeemer, must be applied to it and thus, in the whole of such applica