ness of this tremendous anti-christian hierarchy grew out of the early and gradual and steadily increasing admixture of human philosophy and inventions with Divine truth, and from the final triumph of the former over the latter. Such an example, and such a result, may well incline us to distrust all systems which would either supersede the diligent study of Scripture, or which would preclude or control the free exercise of our reason in its interpretation.

Have we then amongst us none of that crafty, arrogant, secular, arbitrary, inquisitorial, furious, vindictive, systembuilding, church-glorifying spirit which characterized the darker ages of Romish fanaticism and usurpation? That there are numerous sects-all recognizing the same gospeleach believing the others wrong-each pertinaciously adhering to its own peculiarities-each regarding the rest with a suspicious and evil eye-and all striving for the mas tery in some fashion or other-will hardly be denied. Nay, we know that the most illiberal and exasperating contests frequently arise among members of the same Christian denomination. And to what cause shall we, at the present day, impute the existence of misunderstandings and dissensions, which, viewed through the glass of history, appear so strange, so puerile, so utterly inconsistent with every Christian grace, and with every principle of enlightened policy or of ordinary decorum; especially now, that the light of the Reformation, the invention of printing, the vast increase of knowledge, have dissipated so many errors, and paved the way for the detection of them all? We are constrained to attribute these, as similar effects, to the same cause. Instead of going directly to Scripture, which alone ought to be our guide, we (i. e. the simple, honest, credulous mass of both ministers and people,) imbibe our theological prejudices and tenets from human systems and expositions; or from the dicta of some living village or sectarian or metropolitan de facto pope. That is, we adopt our religion before we think of examining the only authentic record of its origin and character in existence.

There is something so preposterous in this mode of proIcedure that we cannot divine a semblance of excuse for pursuing it. Unless, indeed, we admit, what some assert, that there is danger of being led astray by too early an ac quaintance with Scripture-that we ought previously to be

well grounded in the doctrines of our faith, in order that we may be less exposed to a misconception of the sacred writers, and have something settled and fixed in our minds to serve as a standard of truth. As if Divine revelation were less perfect and less intelligible than human speculation! As if Divine revelation needed the wisdom or the ingenuity of man to illustrate its simplest principles, and to bring them down to a level with common capacities: when we know that the gospel was originally preached by Christ and his Apostles to the humblest and most illiterate of mankind!

By the latter remarks, we would not intimate that every thing contained in the Bible can be understood by a mere perusal of the text,-far from it. There are mysteriesmysterious facts-which the most gifted and enlightened mind can never penetrate or unfold; and in examining which, the man of science has but little advantage over the unlettered peasant. There are many passages of a historic, prophetic, political and juridical nature-many poetic and allegorical representations-many singular allusions and graphic descriptions-many sententious proverbs and significant parables-many references to local customs, arts and ceremonies-together with many embarrassing difficulties of a mythological, geographical, physiological, idiomatic and critical character-which require a most extensive and thorough knowledge of almost every thing peculiar to the ancient world, including the languages also in which the whole was originally recorded. We would, by no means therefore, seem to depreciate the necessity or value of real science and profound scholarship. The more sound learning we can acquire, the better. But away with the trashy figments of the scholastic ages, in whatever novel forms they may be served up and garnished to suit the modern taste of knave or fool. Away with the polemic dogmatism and metaphysical cant of conceited, intolerant, bigoted, theological dictators of every church and party. Genuine divinity is contained in the Scriptures alone: and there only can it be learned in all its primeval purity and perfection. Were we therefore, with becoming diligence, humble docility, and prayerful sincerity, to study the Bible, unbiassed by prejudice or authority, we should seldom disagree in any matter of radical importance. The gracious Author of our religion

never designed to veil it in clouds and darkness in order to conceal it from vulgar eyes.

Considering then the manifest simplicity of the gospel, and the singularly benevolent spirit which it breathes, we might presume that the accredited ministers of Christ, who serve at his altar, who preach his cross and administer his ordinances, who devote their lives to the study and dispensation of his word, would be enabled to overcome all the difficulties which might occasion some slight discrepancies of opinion among men of ordinary opportunities and pursuits:-or, at least, that they would cordially harmonize in all essential points: while in regard to those of minor moment, the mere, circumstantials of religion, they would charitably agree to differ. Why should not every honest Christian divine be disposed to address his brother in the language of Wesley? "Is thy heart right with God? If it be, give me thy hand. I do not mean, be of my opinion.' You need not. Neither do I mean, I will be of your opinion.' I cannot. Let all opinions alone; only give me thine hand." Why not be as teachable as Locke? "I read the word of God without prepossession or bias, and come to it with a resolution to take my sense from it, and not with a design to bring it to the sense of my system." Or as catholic as Robert Hall? "No man, or set of men, are entitled to prescribe as an indispensable condition of communion, what the New Testament has not enjoined as a condition of salvation."

But notwithstanding the reasonableness of this expectation, many of the clergy, even Protestant clergy, have betrayed more illiberality and bitterness in their conduct and publications than almost any other class of men in society. Their odium theologicum has become a proverbial and standing reproach. Their prejudices seem to be invincible, and their animosities inveterate.* And yet,

Witness the melancholy and embittered contests between Luther and Calvin; which kept them as wide asunder, in heart or affection at least, as both were distant from their common adversary, the Pope. Witness the two hundred years' war between the Calvinists and Arminians about five points, which some shrewd men have suspected, no doubt rashly or profanely, to be after all incomprehensible in their

1. In the first place: They have no solid reason for difering at all; as must appear from the whole tenor of our argument and illustrations.

2. In the second place: The greater part of them do not differ in matters of much importance: or the difference is rather verbal than real.

3. In the third place: Common sense ought to teach them the folly of contending for points that are scarcely perceptible; for quibbles in language which a grammarian would disdain to notice; for shades of distinction which no unjaundiced eye could ever trace; for punctilios of ceremony and discipline which are perfectly discretionary, which may be managed twenty ways equally well, or which may be omitted altogether; for modes of treating and expounding mysteries which are infinitely above our reach, and with which the Author of the gospel never intended that we should intermeddle further than he has revealed.

4. In the fourth place: Experience proves the impolicy and absurdity of conducting any controversies in that acrimonious abusive style which generally predominates in religious warfare. When deep-rooted prejudices encounter

very nature, and therefore inexplicable, and therefore undebatable. Witness the fierce gladiatorial combats of Episcopacy and Presbytery-of both with Independency or Congregationalism of High Church and Low Church in all sects— of ultra orthodox and all sorts of self-styled moderate or liberal or peace men in every denomination. Witness the uncompromising and endless disputes about the mode and subjects of Baptism-about the particular day to be hallowed as the Christian Sabbath-about the nature and extent of the atonement about original sin, free will, Divine agency, the proper office of the Holy Spirit in the work of conversion, etc., etc. Witness the deplorable divisions, the domestic feuds and family broils, which rend and distract the American churches of almost every name, at this day, under divers forms and pretexts. Indeed, the entire history of Protestant Christendom is replete with instances which corroborate all our positions, and amply demonstrate the folly and danger of confiding in human wisdom or authority to the neglect of the heavenly Teacher. Verily, "it is easier (as a profound thinker has declared,) to lead a hundred thousand men to battle than to vanquish a single prejudice."

SECOND SERIES, VOL. III. NO. II.

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each other, reason invariably retires from the field of battle. And the rival disputants frequently give full license to all their powers of satire, ridicule, invective and low scurrility; without once recollecting that their professed object was only to convince and reclaim a wandering brother. A discourteous, arrogant, overbearing mode of dealing with adversaries or errorists never did, and never will make a sincere convert. Its tendency is rather to confirm men in prejudice and error-to harden and exasperate and embitter the heart. More injury has probably been done to the cause of Christ by such narrow-minded impracticable bigots, than by the whole tribe of infidels and avowed opposers of the gospel since its first introduction into the world.

5. In the fifth place: The Scriptures of eternal truth condemn, in most decisive terms, this whole system or method of contending earnestly for the faith once delivered to the saints,' by the dexterous employment of mere carnal weapons, furnished by an ambitious church or school or party champion. Charity is inscribed, as with a sunbeam, upon every page of this blessed volume. We are directed to bear with each other's infirmities; to "avoid foolish questions, and genealogies, and contentions, and strivings about the law, for they are unprofitable and vain." "If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself." "O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called; which some professing, have erred concerning the faith." "Flee also youthful lusts but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart.

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But

foolish and unlearned questions avoid, knowing that they do gender strifes. And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth." "It is (remarks Dr. Campbell,) the