CHRISTIAN EQUALITY—No. II.

In our previous remarks under the above heading, touching the points of equality that obtains amongst the members of the household of faith, we wished to make that which underlies the whole subject a cardinal point, viz: That they are all, by adoption, equally the children of God; that, as such, they are equally entitled to certain spiritual privileges and honors, as previously indicated, and that they have also equal claims upon the love of one another, as the members of the Christian family.

Such are the principal, if not the only essential points, of what we have been pleased to call Christian equality. They constitute that Christian platform upon which every member of the church has guaranteed to him certain rights and privileges, which cannot be alienated during life or good behavior. But as the Christian scheme, in its all-wise and gracious provisions, aims not at an entire eradication of an evil nature, but rather at an amelioration of the former character, we find, consequently, Christians conforming more or less, in their behavior, to the holy precepts of the Truth. This being true, we can readily account for that disparity which we see in Christian character. We see in some a much stronger proclivity to certain evils, which often retard their growth in the Christian graces. While in others there seems to be a more happy moral constitution-a soil, as it were, much more congenial to the growth of these graces, and which make it comparatively easy to cultivate the sentiments of purity, piety and love. While the former make but small advances in that reformation of heart and life which the gospel contemplates, the latter adorn the character with a holy behavior, exemplifying that meekness, humility, gen. tleness, temperance and love, which bespeak the renewed character, and which never fail to secure the love and admiration of those who are in quest of such accomplishments. These two classes, unequal in their attainments, as well as of character, do not, cannot claim, an equal share of love or esteem.The Christian's code of ethics, is the standard which should mete to every member of the Christian community the love or the esteem that is due. If his moral stature be low, then will the meed of love be in due proportion therewith. Or if he be one whose moral character is richly adorned with the graces of the Spirit, and eminent for his labors of love, a large share of love and esteem will be most cordially awarded him. Moral excellence, according to the Christian code, is the rule of advancement here. Disparity of knowledge there may be. and yet the person of less knowledge may have attained a moral stature much higher than his brother of greater intellectual power and learning, and may have, consequently, just claims to a larger share of love and esteem. There are assuredly degrees of love and esteem felt by all, founded upon what is amiable and useful. We love what is amiable, we esteem what is useful.

But some possess these qualities in a higher degree than others. Hence the disparities of love and esteem that obtain in every virtuous community. Not are such distinctions confined to the communities of earth; they enter the blest abodes. Or rather, we have been taught them of Heaven. It gives to Gabriel, Uriel and Michael, their pre-eminence. And to the saints shall be given, at the resurrection, different degrees of glory.

There are, however, natural qualities and endowments of mind and body, which, though often lovely in themselves and much admired, can never entitle the possessor of them to just praise, because they have no merit in them. An amiable disposition and a beautiful face, are oftentimes alike natural gifts, for which, nor for want of which, neither praise nor blame is due. But not so of the mind, the heart, and the behavior. The mind we must fill with knowledge, and the heart, when purified and filled with the fruits of the Spirit, we must keep with all diligence, and in behavior we must exhibit the lovely works which are the fruits of "a mind enlightened, and of a heart purified and sanetified by the word and Spirit of Christ.

These are the things that are praiseworthy, and that are honorable and profitable to men, and entitle to love and esteem. Upon this foundation alone can we justly graduate our love and esteem for one another as the members of Christ's body. If all do not, or cannot make equal progress in the cultivation of the Christian graces, the greater the disparity in progress the better for the church and the world. Equality in this respect cannot be looked for, nor desired. Indeed, points of equality, as to actual spiritual or political rights and immunities, have but little share of merit in them. In the natural and political world, they are mostly as accidental as the place and time of one's birth. In the church, though never aceidental, but always of choice, the rights, priviileges and blessings, are all freely, most graciously bestowed, alike upon every member. No praise is, therefore, due the recipient. But not so with reference to the use made of such privileges. Every Christian commences a career of glory as soon as he enters the church, if he understand his calling. He has before him a high standard of moral excellence. He knows that he must henceforth please Him who has called him to glory, or neglect the prize and incur His displeasure. Christian equality is among the things that are behind. It is enough to know that he has started from the right point, and from that he runs that he may win. Nor does he stop to measure his advancement by the attainments of his brother. He has a higher standard. Whether, in progress, he is equal or unequal to his brother, is to him a matter of no concern, much less a matter of self-gratulation or of diecouragement. If strong, yesterday, to overcome evil, he would feel himself stronger to-day for greater evils. He desires to go on from strength to strength, till the last enemy be conquered and the prize obtained. There is no praiseworthy ambition that has not for its aim moral excellence. Of such ambition, the truly wise and good of every age have been possessed.

We have said that the rights of citizenship are freely granted to all who intelligently desire them. They are conferred, not on the ground of merit, but of grace. The individual performs the required homage, and is constituted a citizen of Christ's kingdom. It is to be regretted, however, that there are those in the church that are ever more anxious and troubled about their relative standing in the church, than they are about their standing still and making no progress in knowledge, nor advancement in the Christian graces that adorn character, and that secure the love and respect of the brethren.

The man of true moral heroism will never ask for respect or love, when his deportment does not inspire it. Nor will he ever bestow either on account of wealth, where character is wanting. Every Christian should be a moral hero,

and never praise or flatter when he should contemn. By his code of ethics, he is bound to rebuke vice on every proper occasion, and that, too, with meekness and all longsuffering. He cannot be honest to himself, to his Redeemer, and to his fellow-man, and do otherwise.

Disparity of worldly condition or of place in the church, argues no exemption from duty in this particular, or, indeed, any thing essential to the development of Christian character.

There is undoubtedly a great lack of moral stamina in the Christian church at the present day. And there is, of course, an equal lack of courage. Christianity has its morality; and next to its doctrine, must we depend upon it for its progress and success in any community. To the common mind it gives it all its validity and vitality. There is perfection in moral character, which, though never attained, is ever aimed at by the best Christians. There is, however, in some Christians a great and manifest advance towards it; in others their greatest attainments are seen in holding in abeyance some of these sinful tempers and habits that had formerly, like a whirlwind, carried them far in the commission of gross sins. In both these, there is seen the moral power of the Truth. Under its influence the churl becomes liberal, and the covetous man bonest. The passionate man, too, becomes longsuffering, and the proud and revengeful, humble and forgiving. But these are the weak points, the besetting sins of a frail nature. The truth, as a hammer, has broken their power, but like the wounded serpent, that stroke has not proved altogether mortal; and the emotions of life, though feeble, are still seen, and the Christian yet feels that the hydra-headed monster still lives. The Christian is thus made to feel, that in his moral constitution the poison of sin is not entirely extracted and purged away; and at times he is made to cry out, "O wretched man that I am; who shall deliver me from this body of death! But he has the guarantee, "That sin shall not have dominion over him." That it may not, he hungers and thirst for righteousness, with the promise that he shall be satisfied.

But it may be said that we have changed the drift of our remarks, and have turned them upon Christian Perfection, rather than Christian Equality. If we have done so, it is because the latter has been, in all its points, fully surveyed and shown to be but the inducements to Christians to enter upon a new life-a career for glory and immortality. That they all may equally feel the importance of devoting themselves to the service of Him whom they style their Prophet, Priest and King, whose aid in all these official relations they equally need to fit them for acceptable service, and the enjoyment of a present salvation and a future life of perfect felicity. For the attainment of these most desirable blessings, they all are equally furnished with the means of accomplishing these as the great aim of their lives. And that although such progress may be unequal in making headway against the opposing powers of darkness, they have all alike the same gracious and almighty power pledged to aid and encourage them, in the face of such opposition, and the gracious and faithful promise of ultimate and complète success in their glorious enterprise.

A. W. C

SERIESIV.-VOL. VI.

"CAMPBELLISM:""

"Its Rise, Progress, Character and Influence, by the Reverend N. L. Rice, D. D. Philadelphia: Presbyterian Board of Publication, No. 265 Chesnut st.'

SUCH is the title of a traet of 40 pages, issued by a Presbyterian Board of Publication.

"Some books are lies from end to end,
And some great lies were never penn'd,
Ev'n ministers they hae been kenn'd
In holy rapture,

A rousing whid at times to vend,

And nail't wi' Scripture." Burns.

Mr. Rice does better in a tract, without a respondent or a moderator, than in debate. He can do, in forty leaded duodecimo pages, what he failed to do in hundreds of pages, before the people and myself.. The three first periods contain three palpable mistakes, of which we shall now take no notice beyond this statement. On page 2d he says, "Christ and his apostles effected a radical reformation in the church, but it was when tradition had been substituted for the Bible." In what church did Christ and his apostles effect a radical reformation His own church had no being during his life. The kingdom, or reign of heaven, was only nigh at hand, or coming, during his personal ministry. It was not till the year thirty of his life, that the foundation on which he wonld build his church was announced, and then at Cesarea Philippi! Israel was a nation of this world-a congregation or assembly of unconverted men. Every one born of the flesh, was born a member of the Jewish nation. The word church, is not once found in our English Bible, from Genesis to the last word in Malachi. And if it had, it could not apply to the Jewish nation or people,. in any other sense than to a political and carnal people. Indeed, the building of a church is first named by Jesus Christ at Cesarea Philippi, in the 32d year of his life. The foundation of a church was not laid until after his coronation in heaven, A. D. 34. See Matthew xvi. 18. Mr. Rice's private interpretation of the word church, is a libel on the literature of the age. And so, according to Dr. N. L. Rice, Jesus Christ appears a reformer of the Jewish church; that after he had reformed it, murdered him as a Roman slave!! Learned nonsense is, of every form of nonsense, the most incurable, the most tor. menting, and, indeed, the most disgusting. The most learned church in Christendom vomited out the great reformer, Luther, and Mr. Rice's beloved patron saint, John Calvin. "Of all the cants of this canting world, though the cant of hypocrisy be the worst, the cant of criticism is the most tormenting." But learned men and profound

Rabbis have, in all ages, been more or less distinguished for their hatred of reformers, and their critical acumen of "making the worse appear the better reason." So it is announced at the meridians of St. Louis and Philadelphia, by Dr. N. L. Rice, that Jesus Christ was a reformer" of the Jews' religion, or the church of the twelve tribes!!!

What an acknowledgment of his failure, at Lexington, to sustain his cause and party, when he has to resort to tracts, and lay his debate with me at Lexington on the shelf!! Are they afraid of the circulation of his debate, or is he so afraid of it, or ashamed of it, that he has had to resort to a nostrum of forty pages, save one!

And be it noted, that in the opinion of Mr. Rice and his Presbyterian friends, "Jesus Christ and his apostles effected a radical reformation in the church. But it was when tradition had been substituted for the Bible"!! So then, at those latitudes, the Christian church was merely reformed Judaism! Jesus Christ and his apostles reformed the Jewish church, and Luther and Calvin reformed the Roman church; the former, he says, effected "a radical reformation," and the latter effected "a glorious reformation." Jesus Christ and his apostles, and Luther and Calvin, then, were alike reformers. So stands the endorsed judgment of the "Board of Publication, No. 265 Chesnut street, Philadelphia;" and so our debate is laid upon the shelf, being reduced to nine and thirty pages!! What an age of labor-saving machinery!!!

But we proposed, he says, "an easy way of becoming Christians." Why not! since Christ says, "my yoke is easy and my burthen light." But in assaulting our positions, he frequently misrepresents both our position and our language. He adds, we "laughed at ex-perimental religion." This is not true. We only "laughed” (to use his own word) at his defining any form of religion as experimental; all forms of religion are experimental. Roman and Greek, English and Scotch, by law established religions, are equally experimental. He laughs, without knowing it, at his own private interpretation! No man ever read of any one form of “experimental religion" within the lids of the Holy Bible. Such definitions we simply place under the head of learned nonsense. And Mr. Rice may grin himself into good humor by grinning at his own wit or dulness, just as he conceives of himself.

Of "the one fact" and "the one baptism," at which he shakes his sides and would provoke a smile, we have only to say, that there is one Judge who will decide whether we honor Jesus Christ and his apostles more or less than Dr. Rice, by affirming with Paul-"If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thy