Spiritual principles can only be recognized by means of external manifestations; but the principles and the manifestation are not the same thing; nor can they have a lasting connexion, as every thing external is mutable, while the principles of truth are immutable. As long as mind is connected with body, as long as the intellect can only be reached through the senses, and the heart through the intellect, truth must be invested with a form, and realities be accompanied by shadows. But that form is changeable, and those shadows are fleeting: the proximate cause of which is the constitution of all material things; and the final cause, the ultimate universal recognition of the principles of truth. We have already described how these principles were communicated to the Israelites by means of ordinances which the mind of man has long since outgrown. The principles of Christianity were, in like manner, embodied in institutions, some of which are obsolete, while others remain; but, since Christianity is destined not to be superseded by any other scheme, it appears to follow necessarily from the principles on which we have been reasoning, that none of its institutions were, like the Jewish, positive, but avowedly adopted from motives of expediency. It is therefore the belief of a portion of the Unitarian body, that Christ himself appointed no ordinance for permanent adoption, and that those which were appointed by the Apostles, and sanctioned by their practice, were established on the ground of expediency alone. They were not therefore the less obligatory upon their disciples in those times, nor upon us, as far as the original ground of the ordinances remains; but as some apostolic practices have, through the revolutions of human affairs, become obsolete, it is desirable to to search into the foundation of all.
Baptism cannot be called a Christian institution, since the rite was practised long before the mission of the Baptist; but some of our body adopt it as a Christian ordinance, because it was countenanced by Jesus and administered by his followers: while other Unitarians, deeming the practice of baptism inexpedient in their circumstances of age and country, decline the rite themselves, but recommend its use in cases analogous to those in which it was first adopted, i. e. in cases of conversion from Paganism. There are others who wish to abolish it altogether, from a fear of encouraging superstition by an ungrounded attachment to external observances.
The ordinance of the Lord's Supper is considered a positive institution of Christianity by almost the whole of the Christian world, the great majority of Unitarians included. The Society of Friends, and the Free-thinking Christians, are perhaps the only sects who positively decline, from principle, the practice of the rite; while some Unitarians deem it inconsistent with their principles to believe that Christ designed the ordinance for permanent and universal adoption. It is practised by many as a means, a very important means, of increasing love and exciting to obedience, while they yet cannot plead a Divine sanction in its favor, or much less suppose that any peculiar quality resides in what is eaten and drank, or any peculiar virtue in the act of eating and drinking by which any peculiar privilege can be attained. In these last suppositions all our body are agreed, since no intimation can be found in the Scriptures that the sacramental bread and wine were at any time used otherwise than as merely emblematical of the sacrifice of Christ.
It was the practice of the early Christians to assemble for the supper, each carrying his portion of the feast, which was eaten like any other feast, and frequently with excess on the part of the rich, while his poorer neighbor hungered. 'When ye come together,' says the Apostle (1 Cor. xi. 20-23,), it is not to eat the Lord's Supper; for in eating, every one taketh before another his own supper, and one is hungry and another is drunken. What? Have ye not houses to eat and drink in? Or despise ye the Church of God, and shame them that have not?' (v. 33.) 'Wherefore, my brethren, when ye come together to eat, wait one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation.'--It is not conceivable that these Christians had any notion that what they ate and drank was in itself sacred, or that the Apostle was aware of any other purpose of the rite but that of 'showing forth the Lord's death till he came.'
This rite was usually practised on the first day of the week, when the disciples met to commemorate the resurrection of their Lord, and to worship together. The custom of meeting on a stated day for worship has been continued ever since; and the day has been wisely set apart for purposes of rest and refreshment to body and mind. An institution so simple for purposes so salutary will probably, however abused, be of very long standing, even after it is more generally allowed than at present, not to be a Divine appointment. The Jewish Sabbath was a Divine ordinance for the use of the Jews; and by them alone has the last day of the week been regarded as sacred. The Lord's Day, or, as it sometimes called, the Christian Sabbath, is a totally different institution, and one which is professedly arbitrary, though subservient to very important objects. If the Jews were encouraged by their Messiah to look to the final purposes of their sabbatical institution, much more ought we, the subjects of a more enlarged dispensation, to bear in mind that all external observances are but means to ends; ordinances of which it is certain that they were made for man, and not man for them.
Whatever may be the diversity of opinion among Unitarians respecting the ground of the three ordinances just referred to, there is none with regard to those institutions whose period appears to have been determined at the moment of their origin.
The institution of Apostolic Ordination, which the Roman Catholic Church holds to be of a permanent nature, we believe not to have been designed to outlive the Apostles. We perceive no intimation in the various instructions given them which can lead us to imagine that their office was intended to be or could be bequeathed. They were chosen to be witnesses of the circumstances of the life and death of Christ, and the depositaries of miraculous powers after his ascension; but as the assistance of the Holy Spirit, that is the power conferred from on high, was only a temporary sanction, the peculiar office with which it was connected could also be only temporary. The evidence which we possess on this very important subject consists of the words of Christ himself, addressed to his Apostles respecting their mission, their own incidental observations, and the facts which ecclesiastical history presents. From all these sources of evidence we derive our belief that the office of _witnessing_, which is absolutely untransferrable, was the peculiar office of the twelve Apostles; that they were especially qualified by it for the task of preaching and establishing the new Gospel, and that to enable them to do so with sufficient effect, among the many and great difficulties which the state of the world then presented, the miraculous gifts of the Spirit were granted to them, with power to impart them to whomsoever they would, and that this miraculous power was coexistent with the apostolic age,--with what is variously called 'the age,' 'the kingdom of God,' 'the kingdom of Christ,' 'the kingdom of heaven;' that is, from the descent of the Holy Spirit to the abolition of Judaism on the overthrow of Jerusalem. We find no evidence of miracles after that time which is at all to be compared with that on which we rely respecting the apostolic gifts; none which allows us to hesitate in our opinion, that with the apostles expired the power of communicating miraculous privileges; and that on them alone were such privileges immediately conferred. These gifts of the Spirit served as a Divine sanction to their testimony, and were therefore coexistent with that testimony; and the same evidence which recorded their testimony after their death, recorded the Divine sanction likewise; and upon this broad and immutable foundation is built the Christian faith, against which, according to the Saviour's promise, no opposition has prevailed or can prevail. When some who could not deny the peculiarity of his mission, but would not admit his pre-eminent claims, supposed him to be John the Baptist, others Elijah, and others Jeremiah or another of the prophets, Simon Peter, who was not blinded by prejudice, and who believed for the works' sake in opposition to the opinions of men, boldly declared him to be 'the Christ, the Son of the living God.' Jesus pronounced him blessed, because he believed what the power of God made manifest, and not what men declared; and promised that on such testimony as his should the Gospel be established, so that no opposition should prevail against it; and further declared that it should be in the power of Peter to admit men into the privileges of the Gospel, and to have extensive influence over their spiritual state. 'Blessed art thou, Simon; for flesh and blood hath not revealed it unto thee, but my Father who is in heaven. And I also say unto thee that thou art Peter (a rock,) and on this rock I will build my church, and the gates of death shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.' This promise was fulfilled. Peter bore testimony far and wide, with all the zeal and energy by which he was characterized, to the life, teachings and death of his divine master; and from this testimony, in conjunction with that of his brethren, is derived the evidence on which Christianity is received to this day. Peter had also pre-eminent power in the infant Church, converting three thousand persons on the day of Pentecost, and afterwards preaching, baptizing, and adding multitudes to those who were pressing into the kingdom of God.
No record exists of any attempt on his part to delegate any portion of his power; none of which could be transferred but such authority in the Church as he possessed under the mode of church government which then subsisted. That which constituted the chief glory of the Prince of the Apostles belonged to him as the follower of Jesus and as an eminent recipient of the gifts of the Spirit. It appears exceedingly improbable that Peter ever was Bishop of Rome, though he suffered imprisonment and perhaps martyrdom there. The authority of the Apostles was general, and seems to have been exercised generally, instead of being fixed in any one congregation. At all events it is clear that the Bishops of Rome did not lay claim to any preeminence over the patriarchs of Constantinople, Alexandria, Antioch and Jerusalem, (further than as they all claimed precedence of one another on account of the dignity of their several cities, and the superior wealth of their sees,) till the Arian controversy afforded them various opportunities of extending their power. When remonstrances were offered by the sixth Council of Carthage, in A. D. 426, and by many other assemblies, against the encroachments of the Bishops of Rome, the pleas which are now brought forward in support of their claim to supremacy had never been heard of; and they were in fact never adduced till many centuries after the death of Peter. It was not till the beginning of the seventh century that the title of Pope was appropriated by the Bishops of Rome; it being applied to all bishops at first, and afterwards to those who held the larger sees, as when Cornelius, Bishop of Rome, called Cyprian the Pope of Carthage. The assumption of the title of Universal Bishop by John of Constantinople, towards the end of the sixth century, was condemned by Gregory the Great, then Bishop of Rome, as presumption and even blasphemy; and he further showed his sense of the presumption by investing himself with the humbler title of Servus Servorum Dei. Yet so soon after as A. D.
606, Boniface III. obtained of the Emperor Phocas that the Bishops of Rome alone should henceforth call themselves Universal Bishops: the claim being founded on the dignity of the city and the wealth of the see, and not on the transmission of the apostolic office from Peter, of which not the slightest hint appears to have been given till Leo complained that the Council of Chalcedon had granted his claim to preeminence on no better ground than the importance of the city where he presided. Even he, however, had no thought of advancing pretensions to infallibility, as the successor of an infallible Apostle; this additional claim being reserved for Agatho, who, in 680, brought forward the novel doctrine 'that the chair of Rome--never erred, nor can err in any point;' and that 'all the constitutions of the Roman Church are to be received as if they had been delivered by the divine voice of St Peter.' So that there is an utter absence of proof that 'the Catholic or Universal Church has been visibly continued through all ages in one uniform faith, being guided and preserved from error in matters of faith by the assistance of the Holy Spirit.' On the contrary, there is every kind of evidence to prove that the supernatural influences of the Spirit ceased with the close of the apostolic age; that divisions of various kinds and degrees existed in the Christian Church, over which the Bishops of Rome for five or six centuries exerted no pre-eminent control, and which the decrees of Councils were of no avail to soothe and unite. We therefore hold apostolic ordination to have been a temporary institution, and at the time more universally understood to be so than perhaps any other provision for the spread of the Gospel.
Of any such institution as a Church, permanent or temporary, established by Christ, and distinct from the simple exhibition of his Gospel, we find not the most remote hint in any records but those of the vain imaginations of men. _A Church_ means literally an assemblage; and the Church of Christ signifies, everywhere in the sacred writings, those who believe in Christ. Where the term is limited, it signifies assemblages of Christians in different places, as the Church at Corinth, the Church at Ephesus, &c. By the universal Church it is impossible to understand any thing but the total number of Christian believers: nor can we conceive of any means by which it can be shown that the primitive Christians understood otherwise, or that the term can admit of any other interpretation. We hold, therefore, that the propositions we are about to quote from the document to which we have before referred ('Roman Catholic Principles,' &c.) are founded on an unauthorized and erroneous conception of the nature of the Christian Church. 'The way or means by which man may arrive at the knowledge of the mysteries of the Gospel'
are declared to be 'not by the reading of Scripture, interpreted according to the private judgment of each disjunctive person or nation in particular; but by an attention and submission to the voice of the Catholic or Universal Church, established by Christ for the instruction of all; spread for that end through all nations, and visibly continued in the succession of pastors and people through all ages. From this Church, guided in truth, and secured from error in matters of faith by the promised assistance of the Holy Ghost, every one may learn the right sense of the Scriptures, and such Christian mysteries and duties as are necessary to salvation. This Church, thus established, thus spread, thus continued, thus guided, in one uniform faith and subordination of government, is that which is called the Roman Catholic Church: the qualities just mentioned, unity, indeficiency, visibility, succession, and universality, being evidently applicable to her. From the testimony and authority of this Church it is that we receive the Scriptures, and believe them to be the word of God; and as she can assuredly tell us what particular book is the word of God, so she can, with the like assurance, tell us also the true sense and meaning of it in controverted points of faith; the same Spirit that wrote the Scriptures, directing her to understand both them and all matters necessary to salvation.'
As we believe ourselves included in the universal Church, _i. e._ in the number of Christian believers, we acknowledge no authority but that which thus included us,--the authority of Christ himself: to no other voice but his, as delivered in Scripture, do we listen with submission; and to none do we commit the office of interpretation; believing that God has given to every man the inalienable right and sufficient power to ascertain for himself what doctrines and duties are necessary to salvation. What the Romish Church may be which, so far from being 'universal' expressly assumes the power of guiding and informing Christian believers, we profess not to understand, having received no evidence of its origin and no attestation of its claims; but we know that in the _Christian Church_ there has never been, since the apostolic age, 'one uniform faith and subordination of government;' nor do we believe that such subordination is designed by Providence, or that such uniformity is compatible with the present nature of man, or essential to his safety and peace. Believing that the Scriptures contain the word of God, and that the natural faculties of man are its appropriate interpreters, we dare not commit to others the task of receiving a message which we know to be addressed immediately to ourselves; especially as we are convinced that, since the apostolic age, no peculiar gifts of wisdom or of tongues have been conferred on any man.
The same Spirit which dictated the Gospel we believe to pervade the whole spiritual universe, giving wisdom liberally to all who seek it, and enlightening those who do the will of God respecting the doctrine which is of God.
Since the Roman Catholic Church cannot find a basis for its claims in the Scriptures, those claims must be founded on the 'apostolical and ecclesiastical traditions' which she requires her members 'most firmly to admit and embrace.' The question between the Catholic and Protestant Churches on this subject is,--what traditions are to be received and what rejected; for the one Church would be as unwilling to receive all that have been current, as the other to reject all that have been substantiated. It is evident, as the Protestant Church admits, that the Christians who were not converted by the Apostles themselves, and who lived before the publication of the canonical Scriptures, could have had no other foundation for their faith than tradition; and on the same ground we establish our belief in the genuineness of the Scriptures; _i.
e._, we declare them canonical.
When we reject traditions therefore, it is not as traditions, but in proportion to their evidence. If they appear inconsistent with the sacred writings, incompatible with the convictions of reason, or disagreeing with the circumstances of the age, we feel that the balance of evidence is against them. If they be merely vague and inconsequential, and not contradictory to each other or to any known truth, we hold them loosely, without firm conviction and without positive disbelief. If they be, not only consistent with, but corroborative of ascertained truth, clear in the origin, and early and extensively held, our faith in them is willing and steadfast. Of the first class are those traditions which were pleaded before the second Council of Nice, A. D. 787, on behalf of the worship of images, which we reject on all the grounds mentioned above; viz. because they are inconsistent with the spirit and letter of the sacred books; because they are incompatible with the convictions of our reason, and because they are perfectly irreconcileable with the practice of the Apostles and the discipline of the primitive Church. Of the second class are those which relate the various fate of the first followers of Christ, and which we admit in the absence of all other evidence, though on such slight grounds as to have no firm conviction of their truth. Of the third class are those by which we receive the sacred books as genuine, and which command belief from their universal prevalence, their strong inherent probability, and perfect consonance with the contents of the books themselves. It will be easily anticipated from what we have said, that we reject those traditions which corroborate the claims of the Roman Catholic Church to a special divine commission; since such traditions are in opposition to what we recognize as the spirit of the Gospel, and unsanctioned by the conduct of the Apostles, especially of Peter. Rejecting these traditions, we hold the opinion suggested by the record of the Acts of the Apostles, that their special commission expired with themselves; that apostolical ordination was a temporary institution; and that the special influence of the Holy Spirit was designed to be a temporary sanction.
The church of England appears to us to merit the censure and even the ridicule cast upon her by the Roman Catholic Church for the inconsistency of her institutions with the principle on which she professes to act,--the principle of the Reformation,--that the Bible alone is the religion of Protestants. Catholics and protestants Dissenter join in challenging her to produce from the Bible the grounds of the practice, among others, of episcopal ordination; including, as it does, the declaration of the regular transmission of the office, with its peculiar gifts of the Spirit, from the times of St Peter till the present day. Rejecting, as she does, the ecclesiastical traditions on which the Catholics depend, and unable as she is to adduce authority from the Scriptures to which Dissenters appeal, she has no alternative but to own the practice ungrounded, or to adduce some third authority, hitherto unheard of.
Some of the most objectionable forms of ordination for Christian pastorship were, notwithstanding, retained by various denominations of Dissenters long after their separation from the Church of England, and are still partially held; but Unitarians have altogether relinquished the conception that the teachers of the Gospel are peculiarly qualified for their office otherwise than by their voluntary devotion to it, and by those natural means of study, reflection and prayer which their duty requires them strenuously to employ.
We conceive that the Church of England has been led into the inconsistency mentioned above by conceiving in common with the Catholics, and as we think erroneously, that the institutions of Church government established in the apostolic age are a part of Christianity, and therefore destined to be permanent. Her Church government is, it is true, not the same, because it cannot, by possibility, be so, the lapse of ages having wrought unavoidable changes; but this mutability, which ought to prove to her the temporary nature of the institution, only makes her cling the more eagerly to the points of resemblance which she conceives to have been preserved between her own constitution and that of the primitive Church; forgetting that such supposed resemblance is immediately derived from that very Catholic Church whose superstitions inspired her with so much horror at the Reformation. Whatever resemblance the two Churches bear to the primitive Church in its external offices, they bear in common.
This resemblance, however, is but slight. In the primitive Christian Church, regulated by elders chosen from the people, and in no way distinguished from them in rank or learning, and served by deacons, whose office was to distribute the funds held by all in common, we can scarcely recognize the original of the pompous establishments in which religion is now believed to be preserved in its purity, till, on examining the history, we trace the degrees by which spiritual domination was secured. The most distinguished of the elders served the office of moderator in the assemblies which met for the transaction of business. In time, the office became permanent, and the 'constant president' was allowed to appropriate the title of 'bishop,' which had before been common to all the elders. When numbers increased so that smaller congregations were separated from one larger, each colony had an elder at its head, and the chief of the parent Church became a diocesan bishop. Large country congregations were, however, empowered to choose a complete set of officers for themselves, consisting of bishops, elders, and deacons, and were independent of the city Churches, till the Council held at Antioch A. D. 341 forbade country bishops to ordain priests or deacons, and allowed them the power of choosing only the inferior officers of the Church. The next step was to abolish the order of country bishops; _country deans_ and _arch priests_ being substituted. At length, synods were held, at which the bishops met as deputies of the people, to communicate concerning affairs of common interest, forgetting from time to time the character in which they appeared, and venturing to make decrees by their own authority, and even to claim a power of prescribing in matters of faith and discipline. The principal bishop in a large district was employed by his brethren to convoke these assemblies; and as the choice usually fell on the chief officer of the metropolitan Church, the title of metropolitan bishop or arch-bishop was applied to him; which term became common in the Church after the year 430. The patriarchs were of a higher rank still; and there were only five of them, belonging to the sees of Rome, Constantinople, Alexandria, Antioch, and Jerusalem. They were not called Primates till the time of Leo I. The ambition of the clergy found extensive means of gratification in the changes made by Constantine, who adapted the government of the Church to that of the State, which he had newly divided and ordered. As the superior clergy grasped at greater power, the inferior clergy pressed upon their steps; and we soon hear of arch-presbyters and arch-deacons, and of the occasional union of the offices of priest and deacon in the same individual. Thus did the servants gradually become the masters of the Church; and thus, in four centuries, was the constitution of Christian congregations so entirely changed, that scarcely a shadow of their original institutions remained.
This brief detail (the truth of which is so well known that it is needless to give as our authority every accredited ecclesiastical history) affords the best argument for the temporary nature of the institutions of Church government, and sanctions the declaration of those who are charged by either Church with schism, that before they can again be required to join the Establishment, that Establishment must be reduced to the simplicity of government and discipline which characterized the primitive church. The bishops must assume nothing over their brethren, and be superior in no respect but in holiness; they must be stewards of God, not given to lucre, but eminent in faith, in temperance, in charity. The deacons must administer the common revenues of the church for the benefit of those who have need, appropriating nothing themselves nor suffering others to appropriate. The church itself must be, in all its views and objects, not of this world; having no respect of persons, not awarding to the man in goodly apparel a better place than to the poor man in vile raiment, rejecting every inducement to the usurpation of secular power, and leaving to the conscience of every man, as Peter referred to the conscience of Ananias, the obligation of contributing to the common revenue. 'While the land remained, was it not thine own? And after it was sold, was not the price in thine own power?' is not the language of ecclesiastical tax-gatherers in the present day: and till all contributions to the churches become strictly voluntary, till the churches abjure all temporal authority, and free their discipline and ritual from the encroachments of spiritual tyranny and the defilements of superstition, neither the one nor the other can advance any claim to spiritual allegiance, and men who dissent from both may hold themselves innocent of the sin of schism.
Thus much we say on the supposition that it might be possible or desirable to restore the ancient constitution of the Church. But we make such a supposition only for the sake of meeting the views of those who, feeling that the ecclesiastical establishments of the present day are unchristian, would fain substitute for them the simple institutions of the primitive Church. Believing as we do, that all such institutions must be classed among the non-essentials of Christianity, we would have them modified according to the circumstances of the age and country in which they are to be used. It is not possible that some of the original Christian ordinances can be advantageously employed in every country and through every age. The first Christians belonged, for the most part, to the middling and lower classes of society, and consequently had few possessions. These possessions, with whatever was voluntarily offered by the few rich men among them, were gathered into a common stock, in order that all might be so far freed from secular cares as to be able to devote their minds and hearts to the furtherance of the cause of the Gospel. It is obvious that the same reasons for establishing a community of goods do not exist in a Christian country, where the faith has no longer to maintain a struggle with the powers which opposed its first promulgation. Nor could such a community of goods answer the same purposes in a wealthy commercial state and among the cantons of Switzerland, among the nobles and boors of Russia, and the back-woodsmen of America; in states where civilization is most advanced, and in regions where the rights of property are almost unrecognized.
The same may be said of the external modes of worship. Granting that the complex ceremonies of Roman Catholic worship, so nearly resembling the rites of Paganism, might, by possibility, admit of a connexion with pure Christian faith, it cannot be supposed that the cross, wax lights, and incense can ever form a ritual appropriate to the customs of Arabs or Indians, or that they will help the devotion of the fiftieth generation from the present. Primitive modes of worship have, by a singular ordering of circumstances, been preserved among the Vaudois, and are still consonant with their secular state: but men who dwell amidst ravines and mountain forests think and feel differently, and therefore worship differently from those who inhabit the cities of the plain; while the faith of all is essentially the same. It is, therefore, unreasonable of the Catholic Church to require of all her members, dwell where they may, in the north or in the south, in the metropolis or the wilderness, the vow, 'I also receive and admit the ceremonies of the Catholic Church, received and approved in the solemn administration of all the seven sacraments.'
Far more reasonable is the Gospel in its requisitions, the sole condition of whose promises is, that men shall 'worship the Father in spirit and in truth.' We have said that the essence of Christian faith is the same through all varieties of manifestation. It has ever been so, and it shall ever be so, for these varieties of manifestation are ordained for the very purpose of preserving the essence. They are ordained, lest men, too much regarding things seen and temporal, should confound with them things unseen and eternal; should not only incorporate religion in material forms, but identify it with them. They are ordained that men may learn what Christianity really is, what the Lord God requires of them concerning it, what He promises them in it, what He purposes to effect by it; and furthermore, that men may mutually recognize the new bond of brotherhood which the Gospel discloses, by which all are made heirs of God and joint-heirs with Christ Jesus. This recognition must take place as soon as the nature and design of Christianity are understood, be it here or hereafter, in this world or in the next; and surely the sooner the better.
That mode of belief which encourages the closest investigation into the principles of Christianity; which discovers the most clearly all spiritual relations; which affords the most distinct apprehension of the permanence and universality of the Gospel; which discerns how its promises are ratified, its threatenings confirmed, its truths corroborated by all other spiritual influences, by all the results of human experience, and all the developments of Providence,--must be the best adapted to the needs and capabilities of an ever-expanding and immortal spirit. That mode of belief which adapts itself to all times and circumstances, and which is independent of all influences but those which are unfailing, must be the truest and best: and such a faith actually exists in those views of Christianity under which it appears as simple and diffusive as natural religion.
The Greenlander, who sees how rapidly all natural influences combine to enhance the bloom of his transient summer, recognizes the same attributes of Providence as the philosopher who marks the expansion of mind under the vicissitudes of events: both are natural religionists.
The great truths of Christianity may be also common to both. The Greenlander loses the wife of his bosom, and wanders on the icy shore to watch if any skiff traverses the horizon, to bring him tidings from the world of spirits; he listens to the sullen roar of the waves and the moaning of the wind, in the intense hope that the voice of a spirit may mingle with their murmurs. The philosopher who has suffered bereavement feels a similar want, though his yearnings are differently expressed.
His reason is adjured, and not his senses, to yield evidence of a life beyond the grave; and the intellect of the one is as intently fixed as the eye and ear of the other on whatever may bring a solution of his doubts. Is not the main fact of Christianity that which is preeminently fitted to afford consolation and hope to both? To each in the proportion in which he is able to receive it? The Greenlander, who believes that there has been an actual resurrection in proof that all men shall live after death, is soothed and cheered by hope. He is brave when tossed by the storms of the ocean or half-buried in a snow-drift, because death is no longer the fearful thing it was. He is patient when his winter store of provisions is exhausted and his children ask him for food, because his faith teaches him that he who can restore the dead from the grave can preserve the living, though the means may not be immediately apparent. This faith is the same with that on which the philosopher reposes his trust, when he sees things that yet are not as though they were,--the revelations of the grave, the spiritual and intellectual communion of a higher state, and the blessed results of the trials and privations of the present. And a similar congeniality prevails respecting every other essential doctrine and principle of the Gospel; and even respecting its minor details. The universal spread of Glad Tidings is a fit subject for universal rejoicing. The moral beauty of the Saviour's character is recognizable by all; the spirit of his teachings is congenial to all; and the very illustrations in which they are set forth are of a universal nature. Storms everywhere beat on human dwellings, and in all regions flowers spring, and the lights of heaven shine and are obscured. The filial and fraternal relations subsist everywhere; widowed mothers mourn over the bier of a son, and rejoicings are witnessed at marriage feasts. The parables of the Gospel are the most appropriate elementary teachings for all minds from pole to pole; and the principles which Christ proposed command the assent of every intellect, from that of the child whom he set in the midst of his followers, to that which, exalted by all holy influences, is surrounded on its release from the grave by a throng of perfected spirits. It is for man to beware how he limits what God has thus made universal; how he monopolizes what God designs to be diffused; how he encumbers by human inventions that truth which Divine wisdom has made free to all.
By the Gospel, a new relation is established between Him who gives and him who receives it; and it is for man to beware how he attempts to modify this relation, or to intrude on the special communion which it establishes. It is not in the power of man to take away any thing from the Gospel, though he may narrow the capacity of its recipients; but he must beware how he adds to it the teachings of his own low and vain imaginations. He can do nothing to impair Divine truth, for it is made invulnerable by God: but he may impair and destroy its efficacy for himself and his brethren, by mistaking its nature and perverting its influences; by transferring to others the task which he may not delegate, of admitting its evidences and interpreting its commands. It is not in the power of man to silence the voice of God speaking on earth through Christ; but he must beware of listening to any other exponent of the Divine will, whether or not he refer his claim to St Peter; whether or not he appeal to human wisdom throned in the papal chair or attested by the unanimity of Councils; whether or not he entitle himself the Vicar of Christ on earth.
It is not in the power of man to restrict the influences of the Gospel.
What they have been, they will be; what they have done, they will continue to effect. They will bless the spirit in its wanderings and in its retirements, making the universe the record of its history, and its inmost recesses the dwelling-place of Deity. They will restrain the excesses, chasten the emotions, and ennoble the sympathies of humanity.
They will bless life, and hallow the grave. They will develope themselves perpetually as ages roll on, till it shall be their lowest office to still the sighings and subdue the conflicts of the spirit; while their highest shall still be, so to direct its pursuit of ultimate objects, so to invigorate its natural and moral powers, as to evidence to itself its ever-growing resemblance to its Maker. It is for man to beware lest he exclude himself from these influences or impair their operation by mistaking superstition for religion, and by supinely relinquishing the intellectual and spiritual liberty with which Christ has made him free.