whatever of Baptism with the duty to children, because of denying that they are proper subjects of Baptism. The very principle of these promiscuous societies supposes that nothing is introduced into them which runs counter to the views of any of the denominations engaging in them. Of course, then, not only the particular religious instruction, and religious reading, which they furnish, but whatever influence they may gain by individual respectability, numbers, wealth, and effort, must all go to build up, and render popular and influential, religious systems deficient in much that the Church sets forth as among the principles of the doctrine of Christ, or decidedly hostile to it.

and believing that his Church's system is not only better adapted to this than any other, but contains essential Gospel features in which all others are deficient, and that therefore the patronage of others must involve injury to the Gospel, the High Churchman, with full allowance of the honesty and sincerity of those who differ from him, feels compelled by deliberate conviction of duty, so to apply his efforts and contributions in the momentous work of strengthening and extending the cause of the Gospel, as thereby to increase his Church's agency and efficiency in that

cause.

It ought, however, in justice, to be admitted, that some good Churchmen, acknowledging the propriety and force of such principles, do not regard them as prohibiting union with

Again: The view which the Gospel gives of the grace of God for the conversion and sanctification of the heart, and for advance-other denominations where the distribution of

ment in the divine life, is therein clearly re-
presented as given to moral agents for their
profiting thereby in the right use of their
moral agency.
Means to this end are estab-
lished in the services and ordinances of the
Church, and the preaching of the word; ob-
jects for which the Christian ministry is ap-
pointed. Under this head, therefore, is again
opened the Church's view of that ministry;
to wit, that it is an office which no man can
take to himself, but to which God must ap-
point; that appointment to it is ordered to be
by human agency; and that this agency is
allotted, not to Christian men as such, nor to
Christian ministers as such, but to the first of
the divers orders into which Almighty God,
by His Holy Spirit, divided the Christian
ministry. If I would urge upon men con-
version, sanctification, and the working out of
their salvation, I must urge them in such wise
as they are divinely set forth; that is, in con-
nection with the hearing of the word, and the
services and ordinances of the Church, and
therefore with their waiting on the functions
of the ministry of the Church; and this in
full recognition of the true doctrine respecting
the conferring of authority to perform those
functions.

Wishing, then, to preserve the integrity of the evangelical system, and make to men the offer of the Gospel, and instruct them in its principles and duties, as it has been revealed,

the Bible is the only object. They look upon such societies as mere business institutions, in which all may unite as properly as for any other useful business; and consider their particular line of operation as one that ought especially to interest Christian men, and all Christian men; because the Book which they are to manufacture and distribute contains, although no formal detail of particular sectarian views, yet, as the uncommented text of Scripture, what Christians generally unite in regarding as their standard of doctrine and duty.

But it is an unquestionable fact, whatever may sometimes be said to the contrary for argument's sake, and honestly supposed by some, that Bible Societies are not considered by the bulk of their own members, friends, and advocates, as mere business institutions. Eulogies, speeches, sermons, letters, emanating from themselves, claim for them the high character of being religious associations of a peculiarly holy, interesting, and efficient nature, doing a great and important, if not the greatest and most important, work of the Gospel. Such being the case, we think that, it is required by the divine economy that their work should be the Church's work; and that the ministers and members of the Church should make it her work.

This claim to a religious character, however, by Bible Societies, is acted upon in

tion of the speakers or writers, that Bible Societies have contributed to throw no small light on the right understanding of them, are divinely appointed agents in securing their fulfilment, and are themselves not unimport

tracts are especially fond of eulogizing protestantism, and denouncing popery, with an occasional diversion in favor of cautions against High Churchmanship, and what they choose to call puseyism. Indeed: let these tracts be well considered, and they will be found fraught with efforts to establish certain favorite views of Bible principles and Bible duty; and therefore to do what, professedly, is avoided on principle-to distribute notes and comments on the Scriptures.

many other ways besides the distribution of the Bible. Their motto-not unattended with a sort of magic influence-" Without note or comment," however well describing their profession, does not justly tell of their real operation. They are, in fact, Missionaryant objects in the prophetic view. These and Tract, as well as Bible Societies. Their large number of clerical agents, it would be absurd to suppose confine their labors to the mere business of extending the printing, binding, and distribution, of Bibles. No: they are missionaries, traversing the world; and while supported by the funds of these institutions, and in possession of influence derived from them, preaching their views of Gospel doctrine and duty. Be these views right or wrong, they are extensive notes and comments on the Bible, circulated through Whether, therefore, he should unite with the agency of societies professing to have other denominations in Bible Societies, is, nothing to do with notes and comments; and with the High Churchman, much the same the effects of this preaching on congregations question as whether he should unite with and individuals, are not unfrequently the sub- them in Tract Societies: and thus involves ject of letters, reports, and addresses, printed the farther question, whether he would be and circulated by these societies. Colpor-right in contributing to disseminate a system teurs, Bible distributors, and the like, are everywhere prosecuting subordinate missions of the same character. In all this there is evasion, an inconsistency of deed with pro-be entirely overlooked, or made to appear fession, which may well impress the Churchman's heart with strong moral objections to lending his co-operation. And surely it is hardly necessary to add that a very large portion of this missionary labor is bestowed on the inculcation of doctrine which, his Church being the judge, is not the doctrine of the Gospel.

of religious faith and duty, in which points presented by the Church as either essential or of great sacredness and importance, are to

sectarian, and of little value: in other words, whether he can, with a good conscience, contribute to spread a religion founded on the expediencies and compromises of an age of heresy, schism, and party dissention, rather than that whose fellowship is with the Gospel as understood and followed by the Catholic Church, when one faith and one baptism In the distribution of tracts, the operation represented the united allegiance of the of Bible Societies is very extensive and in-Christian body to one Lord, and one God fluential. These generally assume the shape and Father of all.

of sermons, addresses, reports, correspond- I have deeply conscientious objections to
ence, &c. ,many of them first drawing the at-the tendency-the avowed and boasted ten-
tention of large auditories, gathered under the
auspices, and on the special business, of Bible
Societies; and then printed and widely cir-
culated by them. These tracts, of course,
all exhibit certain views of religious doctrine
and duty, furnishing thus numerous notes
and comments on the Bible. The prophe-
cies particularly are a part of Holy Scrip-
ture, on which they very often comment,
rarely failing to find, to the entire satisfac-

dency-of this combined operation in the
distribution of Bibles and Tracts, and the
work of Missions, to produce the opinion that
the differences existing among Christians thus
harmoniously co-operating, are unimportant.
This I cannot believe. I cannot think that
the distinction between Trinitarians and So-
cinians is of little moment.
of the peculiarities of the Universalist and
the Quaker as unimportant. I cannot regard

I cannot conceive

brought in by uncatholic protestantism. If there is any one department of the Church's standards conformity with the principles of which, he deems a matter of most sacred obligation, it is that in which he is required to

those characteristics of the Church which dis- of departure from the Gospel in favor, on the tinguish it from Presbyterians, Congregation-one hand, of the errors from which the Cathalists, Methodists, Anabaptists, Swedenbor-olic Church has been happily reformed, and gians, Millerites, &c., &c., as unconnected on the other, of those which have been with essential principles of the Gospel scheme in its integrity. I would not judge uncharitably of these or any other denominations: but I cannot, directly or indirectly, contribute to the notion that the Church is distinguished from them, or any of them, merely by unes-draw near to the throne of the heavenly sential differences. I cannot, therefore, pa- grace, and address himself directly to his tronize a system, the necessary, and avowed, God. And having, in his humble efforts to and lauded tendency of which is to dissemi-know what are the religious views to which nate such views of the Bible-in other words, such notes and comments on the Bible-as lead to an estimate of the differences between those who unite in it, unfavorable to the cause of the Gospel in its integrity and purity; the doctrines which it announces, the Church views which it sets forth, and the duties which it enjoins.

those standards commit him, united the deliberate judgment of his understanding, the loving affections of his heart, the trustful confidence and meek submission of his faith, and his diligent earnest prayer for divine guidance and blessing, he rejoices that, to a fair and unprejudiced view of the whole-creeds, prayers, articles, catechism, exhortations, and all

labors.

Recent and still pending discussions in and there is presented a beautifully harmonious respecting the Church have given prominence system, at unity with itself, and in full agreeto two principles on which, prolonged as this ment with the word of God. This he emletter has been, it would still be injustice for braces; this he loves; for the interests and me not to say a word or two. They are: dissemination of this, and its hallowed effifirst, the interpreting of our ecclesiastical ciency in promoting the spiritual welfare of standards by the application to them of ahimself and others, he faithfully prays and non-natural sense-a sense different from that of their literal meaning; and secondly, the True and consistent High Churchmen, esmonstrous jesuitism of indifference to the chewing all sympathy with worldly, cold, doctrinal sense of our liturgical devotions- and indifferent pretenders to their name, feel regarding it as of comparatively little impor- that their only legitimate union with each tance what principles we profess in our pray- other, is in the living faith, and the humble ers to God, provided we are strictly cautious cultivation and exercise of the graces and in our professions to fellow-men-holding the virtues, of the Gospel. Thus they meekly Church bound, not by those religious views and earnestly endeavor to attain, by God's by which she seeks to interest the affections, grace, to whatever, in its piety, can exalt and fix the devotions, and elicit the obedience of purify the character; in its devotion, promote her members-objects which, on this princi- a holy and sanctifying communion between ple, may be sought, as in the popish system, God in Christ and His ransomed servants; through any means and appliances promis-and in ardent love to that God, and to the ing success; but by those only which she dogmatically propounds, or forensically de

fends.

As an honest man, and a conscientious Christian, the High Churchman feels bound to set himself sternly against both these principles. Besides the corrupt morality, and the perverted religious sense, involved in each, they have both been successful instruments

souls of men, lead to zealous exertion to promote His glory, and their welfare. There is, moreover, in all this, too much conscientiousness, and too full and reverent a regard for evangelical requisition and consistency, to allow of their being turned aside, or much influenced, by man's judgment, a regard for his favor and applause, or the fair promises of human expedients and policies; and too

much faith, to be over solicitous for immedi- (and heaven-infused confidence, that truth and right are mighty and will prevail.

ate and striking effects. With the Bible and the Church to guide and regulate them, and with the single view to doing duty, and rightly and perseveringly doing it, they look to God for His approval and blessing, and find ample comfort and encouragement in the sure

Hoping that the interest and importance of the subject will be an allowed apology for the length of this letter, I remain, My dear friend,

Yours affectionately,

N orderly consideration of The "angel" or bishop of that Church, and this weighty theme will his flock likewise reading the concise epistle, be furthered by connecting knew of course the purport of this highly it with one of the passages figurative language, as it was dictated for in which the phrase oc- their reproof and benefit. But it was recurs: and we select that inscribed to corded, on the perpetual page, for the instruc"the angel of the Church in Sardis," tion of Christians in every age following. more comprehensive than the others, And magnificent as are the metaphors here employed, they are readily expounded, and express plain and ordinary truths, the counterpart of those inculcated throughout the holy volume. We will briefly examine the words, friendly reader,-that we may en

1

he that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the BOOK OF LIFE, but I will confess his name before my Father, and before His angels."

hance our conception of the high character of, undying vengeance, for St. Peter declares the Church, to which allusion is made in the that "they did it through ignorance, as also phrase "book of life,"-while from the fur- did their rulers," and we learn that "multher expressions will be gathered collateraltitudes" of those people and "a great comedification.

pany of the priests" were converted to the gospel; so that the imprecatory language involves only their being cast out of the visible

the Jews have long since been "blotted out of the book of the living;" the "kingdom of God was taken from them" and entrusted to the Gentiles; "those husbandmen have been destroyed," have lost their high function, and the "vineyard has been given to others."

By the Book of Life" is meant the list of the names of those who belong here to 'the Church of the Living God." It is fig-church; and in that sense we all know that uratively noted that such a catalogue is enrolled in heaven,-all who are admitted into the holy community on earth having their names, like that of Job, thus "recorded on high." In the Church of Israel, no longer embracing all mankind, registers were kept of all who belonged to that elect nation,—as Holy writ extends the same mode of exappears in Ezra, (ii. 59, 62,) where it is re- pression to the Christian Church. The prolated that some who returned from captivity phet Isaiah, (iv.) alluding to the advent of in Babylon "could not show their father's the Messiah, declares, "it shall come to pass, house and their pedigree," they "sought their that he that is left in Zion, and he that reregister among those that were reckoned by maineth in Jerusalem, shall be called holy, genealogy, but they were not found." And even every one that is written among the it is to be understood, that the metaphorical living [written to life] in Jerusalem." In register of God's people on earth was intend-plain language, while the unconverted Jews ed by Moses, when, entreating pardon for the forsook the spiritual "Zion," when, in the day Israelites, he passionately intercedes, "blot of our Lord and of the Pentecost, it became me, I pray thee, out of thy book which a Christian mountain, those who “remained thou hast written:" (Exod. xxxii.) not impre- in Jerusalem," who adhered to the Redeemer, cating on himself, and so braving, the eternal and were baptised into His then transitive displeasure of Jehovah; but willing, like St. Church, continued to be "written among the Paul, (Rom. ix.) to surrender the advantage living," were "left in Zion," and were still and the honor of being in the earthly church," called holy," saints under probation: those and become as a pious heathen, if God would" of the contrary part" lost their visible saintforgive the people, "his brethren, his kinsmen according to the flesh." The psalmist also, (lxix.) personating the Messiah, prays the like infliction on those who persecuted Him and gave Him gall and vinegar,-"let them be blotted out of the book of the living and not be written with the righteous:" a severe and terrible "curse" on the Jews for crucifying the Saviour, but not the curse of

*Job (xvi. 19.) appealed to his enrolment in heaven as a member of the Church, and to the "Witness" that he had not forfeited that privilege.-That the "book of life" is the 'baptismal register' is a crude fancy,—such a catalogue being a mere convenience, for the earthly church, and also for secular purposes: nor is it secured from error; its only authority is a cancn; and sometimes none is kept. That "book" is the roll" on high" of the members of the "family" here.

† Ezek. xiii. 9, may refer to the nation; but more probably to the Sanhedrim.

ship, and forfeited their sacramental initiation into the great covenant.-Similar language is applied by the prophet Daniel (xii.) to the later conversion of the Jews to Christianity, before the consummation of things," at that time thy people shall be delivered, every one that shall be found written in the book,”—all the Israelites who then renounce their " blindness," and, at the font, have themselves enrolled (above) as Christians, will be "deliv ered" from the darkness and captivity of their unconverted state.

As the heavenly register of the faithful on earth is represented as revised and continued from the Jewish to the Christian Church, so, by a like figure, that register for the church on earth becomes the register of the Church in glory. The latter indeed is often held the only meaning of "the book of life." (See