the curse by primal transgressions; and therefore the spiritual corrective must be applied to BOTH PARTS of our compounded being. And 2d, By a primitive law of our nature, every internal principle seeks to express itself by some outward development; and by such external manifestation both strengthens itself and the religious constitution out of which it proceeds. Now with what consistency can it be maintained, that Christianity violates the whole analogy of our human being in every other respect? If the religious principle be truly inward as a LIFE, why should it not also be really outward in DEVELOPMENT ? Hence rites, ceremonies, and sacramental emblems become requisites, in order to interpret through sensible media to others what must otherwise have been incarcerated in our own solitary bosoms.

8. Analogical proofs that spiritual powers and agencies should operate upon humanity through external and by DEFINED FORMS, which depend upon God's ABSOLUTE WILL alone for their authority,-abound on all sides; and wonderfully strengthen the argument for a VISIBLE CHURCH, to be considered as an organized recEPTACLE for those who receive Christ for their Lord. Thus, when we contemplate the mysterious kingdom of nature, we have no revelation of nude ESSENCES and abstract Laws; but what we call by the names of Gravitation, Attraction, Chemical Affinity, &c., are the mere exponents of a hidden life, thus realized to man's observing senses. So also if we revert to God's empire of providential government, we behold all carried on through the palpable instrumentality of acts, persons, and events which, however transient and slight they may outwardly appear, often produce influences on the spiritual destinies of mankind beyond human calculation to overtake. Let

not therefore Rationalism cavil at the exceeding glory of the SACRAMENTAL BODY AND BLOOD OF CHRIST being associated with a FORM of communication so simple as bread and wine:-for how often have the revolution of kingdoms and the welfare of untold myriads depended on a look or tone, a passing word or single deed of a human being?

9. In order to perpetuate religious Principles and sacred doctrines, it appears necessary to enclose them in the PROTECTIVE FRAMEWORK of palpable rites, ceremonies, and exterior symbols. In accordance with this requirement, God has ever communicated Himself to our nature chiefly by TOKENS and TESTIMONIES which were the coverings of His SPIRITUAL APPROACH to the soul of man. Thus did He manifest himself in fiery visions, a "cloud of glory," &c., to the patriarchal and Mosaic worshippers of old. Hence we conclude that, the kingdom of Christ is not simply truth revealed and grace and gifts imparted: but that it also consists of a POSITIVE INSTITUTION, wherein and whereby such truth, grace, and gifts are taught and conveyed.

10. The spiritual and the visible are DISTINCTIONS, but not OPPOSITES. The one may be intelligibly allied with the other; even as the soul is not less real in the body, than when out of it. Those, therefore, who are afraid to admit the importance of the VISIBLE in religion, are as much mistaken in their philosophy as they are incomplete in their Christianity.

11. Again: It is very remarkable that in the New Testament our CORPORATE LIFE of spiritual privilege in the BODY OF CHRIST, is far more the subject of apostolical counsel, exhortation, and warning, than the PERSONAL EXPERIENCE of the single believer. The "WE," and the

"us," are infinitely more frequent than the "I" and "THOU." Now a COMMUNION to be effective and permanent must be ORGANIC; and therefore some external institute is plainly implied, as a means for collecting the individual members into a GENERIC WHOLE. In other terms, a VISIBLE CHURCH must be constituted, if an external communion is to be maintained in this sensible world.

12. Finally (and as we venture to think, incontestably), in Scripture again and again by analogies, metaphors, figures, parables, &c., God's elect in Christ are so described as to annul the idea that the mere faith of the individual is ALL which the dispensation of Christ is intended to produce. As a proof; consider that "THE CHURCH" is represented under the following illustrations: a "BRIDE;" the "KING'S DAUGHTER;" the "BELOVED;" a "MOUNTAIN;" the "Lord's House, or TEMPLE;" the "KINGDOM OF HEAVEN;" the "BODY of Christ;" the "SPOUSE;" the "LAMB'S WIFE;" the "GROUND and PILLAR of the Truth." Now if we attach any meaning at all to these phrases, it must be one which implies the soul's experimental union with Christ, and through Him a sympathetic communion of the Saints with each other. True, our blessed Lord says, "The kingdom of God is wITHIN YOU" (Luke xvii. 20, 21): but this assertion does not in the remotest degree interfere with the doctrine of a CATHOLIC BODY, public and palpable, to be seen and heard and understood of men. It simply intimates that the PRIMARY WORD of the Divine Spirit is "within" the circle of man's own invisible spirit: but when that spirit is thus quickened by the SANCTIFIER, the new principle of heavenly life in Christ will speedily embody itself in exterior operations, and thus become a member of the Church

catholic and visible. In truth, an objection against a Positive Church from this text, would be equally fatal to all conjunction or outward fellowship for any religious purpose whatsoever.

Thus then we humbly think, that our brethren who desire to subdue into silence their Romanistic opponents, by making personal Life ALL and corporate Life nothing, cannot fortify their position either by the principles of Reason, the analogies of Providence, or the declarations of Scripture. Let them rather meet them on the scriptural ground which the Church of England takes; whose doctrines both as to INDIVIDUALITY and CATHOLICITY, are in perfect harmony both with the teachings of the Bible, and the moral need of the human mind. She neither exaggerates, distorts, contracts, nor abbreviates one principle in religion, in order to enforce another: but, finding it the will of Christ that man's individual life should be maintained in CONJUNCTION with his social life, she provides for BOTH with maternal love, spiritual wisdom, and tender care. And would to God, instead of rending our Church by these unholy controversies, we could all say with affectionate reverence, oh! my Mother Church, "If I forget THEE let my right hand forget her cunning!"

VI.

ON THE IDEAL OF THE CHURCH, AS TO THE CREED WHICH HER CATHOLIC MEMBERS MAINTAIN.

1. THEY hold that Christianity itself, so far as it is a religion of positive requirements, is a MEANS, and not an END. They cannot, therefore, mistake their CREED for a CHRIST, nor magnify their RELIGION into their GOD. The END, therefore, of the sublime Economy revealed unto mankind IN CHRIST,-they believe to be a FELLOWSHIP WITH THE TRIUNE JEHOVAH for evermore; which commences in the operations of covenanted grace now, and will be consummated in the fruitions of endless glory hereafter. Hence with them, CHRIST is " ALL IN ALL" in time, and through Him as Redeemer, and by His imparted Sanctifier, God may become their "ALL IN ALL" in eternity. Hence Forms, Rites, and Sacraments are not with them believed in as absolute and final, but relative and instrumental. FORMALISM, therefore, in principle is as much opposed to their views, as HERESY in doctrine.

2. But while TRUE CATHOLICS believe that Means are never to be falsely glorified into Ends, they are equally convinced that it is a wicked presumption on the part of man to aim at the End WITHOUT the Means. Hence again forms in religion are not by them considered merely as contingent appendices, or local modifications; nor as venerable Relics of the ancient Church, to be regarded with the traditional enthusiasm by Priests and Churchmen; but rather as INSTRUMENTS of a positive connexion between God and man; or as ATTESTING SYMBOLS which outwardly shadow forth inward truths; or as SACRAMENTAL CONVEYANCERS of Christ's free grace to His