1 
 
 / 
 
 CL 
 
 
 
 
 .!5 
 
 
 /? 
 
 
 3 
 
 
 « 
 
 
 -a 
 
 
 .J.^ 
 
 
 ;^ 
 
 1 
 
 ^ 
 
 Hi 
 
 Q. 
 
 1 
 
 ^w 
 
 
 
 
 *S) 
 
 ^ 
 
 o 
 
 
 ^ 
 
 ^ 
 
 5 
 
 
 o 
 
 |Zi 
 
 CD 
 
 C 
 
 
 w 
 
 O 
 
 bfl 
 
 Cs 
 
 •25 
 
 E-i 
 
 <: 
 
 :| 
 
 fc^ 
 
 O 
 
 
 ^ 
 
 sT 
 
 
 S 
 
 E 
 
 .to 
 
 o 
 
 M 
 
 CJ 
 
 *kJ 
 
 ^ 
 
 Ph 
 
 CO 
 
 1- 
 
 
 Ph 
 
 Si. 
 
 
 ^ 
 
 
 TJ 
 
 ^* 
 
 % 
 
 
 c 
 
 C 
 
 ^ 
 
 r 
 
 
 1 
 
 V^ 
 
 CL 
 
 S 
 ^ 
 
 
 
Digitized by the Internet Archive 
 
 in 2011 with funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/outwardbaptismnoOOsher 
 
OUTWARD BAPTISM 
 
 NOT A CONDITION OE THE CHRISTIAN 
 COVENANT, 
 
 PAUL ALTOGETHER SUPREME OVER THE 
 GENTILE CHURCHES, 
 
 REV. H. M. /SHERWOOD, 
 
 RECTOR OF BROUGHTON HACKET, AND VICAR OF WHITE LADIES' ASTON, 
 WORCESTERSHIRE. 
 
 LONDON : 
 T. HATCHAED, 187 PICCADILLY. 
 
 I M.DCCC.L^^T. 
 
LONDON: 
 Printed by G. Bakclav, Castle St. Leicester Sq. 
 

 ^ ?' 
 
 
 CONTENTS. 
 
 CHAPTER I. 
 
 PAGE 
 
 introductoey. — the careful study of holy scelptuee, 
 howe\t:e dlfficult of comprehension, to be pee- 
 fekred to the \\tiitings of uninspired men, how- 
 ever easy they are to be understood ... 1 
 
 CHAPTER 11. 
 
 THE GOODNESS OF GOD MANIFESTED IN THE CREATION OF 
 
 ANIMATED THINGS, AND IN HIS DEALINGS WITH THEM 11 
 
 CHAPTER III. 
 
 THE SACEAMENT OF BAPTISM ; -R-HETHER OR NO IT BE A 
 
 CONDITION OF THE CHRISTIAN COVENANT . . . 33 
 
 CHAPTER lY 
 
 ST. Paul's position in the church 
 
 54 
 
 CHAPTER Y. 
 ST. Peter's epistles, and the first nine of st. pauls, 
 
 TO WHOM addressed 
 
 70 
 
IV CONTENTS. 
 
 PAGE 
 
 CHAPTEE VI. 
 
 ST, Paul's doctrinal writings voluminous ; he monopo- 
 lises ALL attention AFTER HE IS INTRODUCED ON 
 THE SCENE 81 
 
 CHAPTER YII. 
 
 THE SACRAMENT OF THE LORd's SUPPER COMPARED WITH 
 
 THE PASSOVER 86 
 
 CHAPTER VIII. 
 
 THE REFUSAL OF THE CUP TO THE LAITY, AND AN INQUIRY 
 AS TO THE TIME WHEN THE APOSTLES RECER'ED THEIR 
 ORDINATION 108 
 
 CHAPTER IX. 
 
 CONCLUSION 110 
 
CHAPTER I 
 
 Introductory. — the careful study of holy 
 scripture^ however difficult of compre- 
 hension, to be preferred to the writings 
 of uninspired men, however easy they are 
 to be understood. 
 
 *' Holy Scripture containeth all things necessary to salva- 
 tion; so that whatsoever is not read therein, nor may be proved 
 thereby, is not to be required of any man that it should be 
 believed as an article of the Faith, or be thought requisite or 
 necessary to salvation." — Article VI. 
 
 Faith is continually brought before our notice 
 in Holy Scripture, and pressed upon our atten- 
 tion as being a thing absolutely necessary to our 
 salvation; and it is called by, St. John, '''The 
 victory that overcometh the world.-'^ 
 
 To endeavour, therefore, to promote and en- 
 courage the growth of this feeling in the hearts 
 of men by proclaiming to them the truth, is 
 acknowledged to be the great duty of the re- 
 ligious teacher, who ought to enforce on his 
 hearers the necessity of believing implicitly, and 
 without questioning, those things \yhich are dis- 
 tinctly taught them in Holy Scripture, but which 
 
2 HOLY SCRIPTURE TO BE PREFERRED 
 
 cannot be clearly understood ; such, for instance, 
 as the doctrine of the Holy Trinity, and at the 
 same time to explain those things which can be 
 made clear ; for by so doing he will undoubtedly 
 bring more visibly before them the providential 
 and parental love of God our heavenly Father. 
 
 But if it be right that the teacher should ex- 
 plain those things which can be understood, it is 
 likewise evident that a careful inquiry into spiri- 
 tual things rightly undertaken, so as to endeavour 
 to learn what can and what cannot be made clear 
 to us, must be profitable, provided that we enter 
 into it with a fall determination not to permit 
 any seeming difficulties or apparent inconsistencies 
 to cause doubts of God to arise in our minds. 
 
 It is to this end that the Scriptures are given 
 us, that by a careful study of the dealings of the 
 Almighty with his creatures, we may be enabled 
 to see clearly the wisdom which he has shown in 
 all his works, the faithfulness, the justice, and 
 the loving-kindness of his nature, which manifest 
 themselves from the beginning to the end of the 
 wonderful history of his government of the uni- 
 verse. 
 
 There are of necessity many things in the Holy 
 Scriptures which we, in humble dependence on 
 God, must take on trust ; and happy, indeed, is 
 that man who possesses a mind capable of fully 
 doing this ; for it is not the most learned or the 
 most reasoning inquirer into religious truth that 
 
TO UNINSPIRED WRITINGS. 3 
 
 is always chiefly to be envied^ but the most humble 
 and reliant, faith being more valuable than know- 
 ledge to the possessor of it ; and there is no sight 
 more beautiful in this world than the humble and 
 sincere piety and the firm trust in God shown by 
 many of the meek and lowly in heart amongst 
 men, the unlearned and illiterate ; but there are 
 many to whom God has given the talent of strong 
 reasoning powers, which have been in many cases 
 also fostered by education and other circumstances, 
 and who cannot enter into any matter, whether 
 of a secular or religious character, without using 
 those powers wisely or unwdsely, and who are 
 incapable of receiving the truths of the Holy 
 Word of God with that implicit and unquestioning 
 faith and ready acquiescence which others show, 
 and who are by nature dissatisfied if they cannot 
 imderstand the reasons and causes of things ; and 
 though, perhaps, they may accept with submission 
 everything which bears evidence of having cooie 
 by divine authority ; yet they do this, not as it 
 were naturally, but oftentimes by force, and by 
 the strong conviction that they must and ought 
 to do it. 
 
 It is undoubtedly the duty of such persons to 
 follow up the study of the deep things of God, 
 because the talent given them was not intended 
 to be buried, but to be used for the good of them- 
 selves and their fellow-creatures ; yet they may, 
 and probably often do, envy the humble and 
 
4 HOLY SCRIPTURE TO BE PREFERRED 
 
 unreasoning faith of those of a different tempera- 
 ment to themselves. 
 
 Powers of reasoning and a mind given to in- 
 quiry, are most excellent things; but, unfor- 
 tunately, the weakness of man^s nature and his 
 prejudices are very likely to pervert his judgment, 
 turning it this way and that, so that he is always 
 in danger of being led away from the truth, or at 
 least of looking on it with doubt and uncertainty, 
 according as his reasoning powers present it to 
 him in different aspects ; and the only real safe- 
 guard in these cases, viz. humility, and a faithful 
 dependence on the guidance of the Holy Spirit, 
 is to all appearance more difficult of attainment to 
 such a person than to the unreasoning Christian. 
 
 To guard against the danger of being carried 
 away beyond his depth, which must be attendant 
 on the pursuit and investigation of the deeper 
 and more hidden doctrines of religion, it is neces- 
 sary that the student should distrust his own 
 judgment and receive all new ideas, especially if 
 very different or opposed to former ones, with the 
 greatest caution, not suffering himself to be led 
 away by imagination, nor trusting to the writings 
 of others like himself, or to their interpretations of 
 Scripture, but rather studying the exact words, 
 and considering what are the fair inferences to be 
 drawn from the arguments, of Holy Writ; for 
 there is little doubt that they who make a prac- 
 tice of studying and reasoning on God's word, 
 
TO UNINSPIRED WRITINGS. 5 
 
 and trying to draw the inferences which fairly 
 result from the statements therein made, without 
 relying too much on other books and on the 
 opinions of other men, gain thereby a greater 
 vigour of understanding, and become quicker in 
 receiving the mysteries of that sacred volume, 
 than they otherwise could. 
 
 It is a remarkable fact that the great error 
 which we justly attribute to the Romish Church 
 of taking the Scriptures out of the hands of the 
 people as much as possible, is one which we our- 
 selves too often commit. The Romish priesthood, 
 taking that Holy Book out of the hands of its 
 disciples, under the plea that they cannot under- 
 stand it, teaches them to listen only to the voice 
 of the Church, and to the voluminous opinions of 
 the Fathers; while we ourselves fill the world 
 with tracts and other religious publications, many 
 of them containing little else than pious exhorta- 
 tions, to read which would so occupy the time, 
 that they into whose hands they are placed have 
 no leisure, and too often no inclination, to study 
 at the fountain-head the words which flow from 
 the mouths of God^s inspired teachers. 
 
 It seems as though a habit of reading too ex- 
 clusively uninspired religious publications, and 
 relying too much on them for instruction and 
 directions, fosters an idle habit of receiving ideas 
 worked out by others in preference to working 
 them out for ourselves, causing us to depend on 
 
b HOLY SCRIPTURE TO BE PREFERRED 
 
 the opinions of other people, instead of dehber- 
 ately reasoning on important matters ourselves; 
 by which we perpetuate false doctrines, and pro- 
 duce, if I may so speak, schools or parties in the 
 religious community, individuals taking up, almost 
 without knowing how, the views of the party to 
 which they are favourably inclined, and never 
 even troubling themselves to consider fairly how 
 far those views will bear the test of reason, — they 
 are like Saul, who, being exceedingly zealous of 
 the traditions of the fathers, was led to oppose 
 God when he thought he was doing his service. 
 
 It is said of an old clergyman in the United 
 States, that he advised a young aspirant for popu- 
 larity to the following effect : — " If you aim at 
 popularity, avoid in your sermons all subjects 
 that require much thought or consideration ; leave 
 nothing for your hearers to study or ponder over ; 
 tell them what conclusions they are to come to, 
 and what morals they are to draw from anything 
 you may say, so that they need not have the 
 trouble of thinking for themselves : they will much 
 prefer your thinking for them. There was a 
 great deal of truth in this ; and that it is true, is 
 shown by the fondness of many people for bio- 
 graphies of pious persons, who have spent their 
 whole lives almost without a single event worth 
 recording, and for books full of exhortations and 
 stereotyped sentences, but containing few ideas, 
 and those of the simplest description ; it is also 
 
TO UNINSPIRED WRITINGS. 7 
 
 shown by the avidity with which reviews are read, 
 whereby people are enabled to avoid the trouble 
 of forming an opinion for themselves on the merit 
 of any publication or on the arguments it con- 
 tains ; they can with far greater ease accept the 
 opinions of the reviewer, and too often willingly 
 shut their eyes to the fact that reviewing is 
 nothing but a trade, and a very dishonest one 
 into the bargain. 
 
 Many persons can listen with pleasure to very 
 long sermons day after day from the mouth of 
 the same preacher; while to others such a con- 
 tinued attention, even to a variety of preachers, 
 would be extremely tedious. This difference may 
 undoubtedly arise from many causes ; but I have 
 no hesitation in asserting that it is often produced 
 by the fact, that one person is content to receive 
 ideas exactly as they are set before him, provided 
 they are made very clear, and has no objection to 
 hear them repeated over and over again in slightly 
 different forms; while another will not and cannot 
 place himself so entirely under the guidance of 
 the teacher, but desires to retire into himself and 
 ponder over and digest the things he has heard, 
 which thus sink so much more deeply into his 
 mind, and become so much more firmly estab- 
 lished there that he does not like to hear them 
 repeated too often afterwards in the same or other 
 forms. Such a man is annoyed rather than 
 pleased by too minute and prolonged an explan- 
 
8 HOLY SCRIPTURE TO BE PREFERRED 
 
 ation of any new idea whicli the preacher^s words 
 may have introduced into his mind. 
 
 This latter class of persons may be compared 
 to those who, being no longer babes, prefer food 
 of a more substantial character than that which 
 babes require, — food which has not been so minutely 
 divided, or made so easy of digestion as was 
 necessary for them in their more childish days. 
 
 St. Paul used this comparison in his first 
 Epistle to the Corinthians and in his Epistle to 
 the Hebrews, in both of which he rebuked his 
 hearers because they did not apply sufficient 
 thought and consideration to his instructions ; 
 '' He was compelled/^ he said, " to feed them with 
 milk, the food of babes, prepared, and as it were 
 digested, for them by the parent, whereas they 
 ought, after so long a time had passed away since 
 they had first become babes in Christ, to be able 
 to eat strong meat and digest it for themselves ; ^^ 
 that is to say, they ought to have habituated them- 
 selves to pondering over those more difficult matters 
 which he desired to place before them, and by 
 that means have been able to understand them, and 
 so make a more rapid progress and advancement 
 in religious knowledge. 
 
 We cannot expect our powers of thought and 
 judgment to come to their proper strength if we 
 will not exercise them, any more than we can 
 expect a child to attain the power of walking if 
 never taught to use its limbs. 
 
TO UNINSPIRED WRITINGS. 9 
 
 They who receive the Holy Scripture as the 
 inspired word of God, who reason on it with calm 
 deliberation while yet they distrust their own 
 judgment and acknowledge their deficiencies, will 
 not presumptuously condemn those who differ 
 from themselves in opinion, neither will they 
 blindly attach themselves to a party as the Cor- 
 inthians did, whom St. Paul rebuked for this 
 fault as well as for their neglect of the exercise of 
 their mental faculties. 
 
 These three failings seem to be much con- 
 nected together, for it appears as though there 
 was a tendency in the one to produce the other, — 
 the unthinking person is very apt to imagine that 
 every argument which militates against him and 
 his party is unworthy of consideration, and the 
 partisan goes with those of his own persuasion, 
 apparently without any suspicion that he is con- 
 demning his opponents on the verdict, not of his 
 judgment, but of his prejudices. 
 
 But the matters which occupy the minds of 
 thinking persons in this world are innumerable, 
 and it is impossible for any one man to follow out 
 a tithe of those ideas which may from time to 
 time present themselves; it therefore becomes 
 necessary for some to study one subject and 
 others another, and right that each should en- 
 deavour to communicate to the rest those thoughts 
 which seem worthy of being preserved. As life, 
 however, is shortj and thought exceedingly rapid, 
 
10 HOLY SCRIPTURE TO BE PREFERRED, ETC. 
 
 it seems as though the fewer are the words we 
 use to express our ideas, provided we make our 
 meaning clear, the better it will be for all parties. 
 The thoughtful, intellectual man will take up an 
 idea very quickly, and he will soon turn it over 
 in his mind, and reason upon it, and form his 
 judgment for or against it ; some subjects, indeed, 
 necessarily require a long time, and many words, 
 comparatively speaking, to explain them in ; but 
 the aim of all writers and speakers should be to 
 shorten, as much as possible, their explanations, 
 lest by many words the thoughts they wish to 
 impart should be overlaid and lost sight of; and 
 the aim of all readers and hearers should be to 
 form their own unbiassed opinions on the argu- 
 ments of the writer himself. It shall, then, be 
 my aim in the following pages to say all I have to 
 say in few words ; and I sincerely hope that they 
 who favour me with a perusal will trust to no 
 opinions but their own in judging of what they 
 here meet with. 
 
11 
 
 CHAPTER II. 
 
 THE GOODNESS OF GOD MANIFESTED IN THE CREA- 
 TION OF ANIMATED THINGS_, AND IN HIS DEAL- 
 INGS WITH THEM. 
 
 " I speak as unto wise men : judge ye what I say." 
 1 Cor. X. 15. 
 
 Among the many questions which have arisen in 
 my mind when reading the Holy Scriptures^ and 
 on which I have desired information^ is one, an 
 inquiry into which may possibly seem to some 
 unprofitable, yet to me it appears most profitable, 
 as tending to lead to a greater and more con- 
 firmed faith in the wisdom and fatherly goodness 
 of the Almighty. The question to which I refer 
 is this, — What was the motive by which God was 
 led to create this world, and all the living things 
 which it contains ; and not this world and its in- 
 habitants only, but the angels also, the inhabitants 
 of heaven and hell, the ministers of his will, those 
 beings of whom at present we know so very 
 little, and should know nothing if it were not for 
 some occasional glimpses afi'orded us in the Bible ; 
 
12 THE GOODNESS OF GOD MANIFESTED IN 
 
 and, especially_, what was the motive with which 
 he contrived the glorious plan of our salvation ; 
 and the reason why all those things which he has 
 ordered relating to the punishment of sinners 
 should be necessary. 
 
 We, as believing Christians, must assuredly 
 feel confident that this matter, if rightly con- 
 sidered, will, without doubt, tend to the manifest- 
 ation of God^s honour and glory, for he hath 
 done all things well, and in this, as in all his 
 works, there can exist no im. perfections, no weak- 
 ness, no faults; if, therefore, we cannot discern 
 the perfectness of the whole, the cause must be 
 our own blindness and ignorance. We need not 
 be afraid to investigate this matter, provided we 
 guide ourselves strictly by calm reasoning on the 
 teaching of Holy Scripture, and permit not ima- 
 gination to gain the mastery over us, for un- 
 doubtedly the more we know of God^s doings, the 
 more glorious will they appear, and the more will 
 our faith in him be confiruied. 
 
 His goodness is shown forth in a remarkable 
 degree in the creation of living beings, angels, 
 men, and the inferior animals, his motive for 
 doing so being the gratification of one of the 
 most remarkable of his attributes, viz., love. 
 St. John saith, " God is love j '' thai is to say, 
 his nature (if such a term can be applied) is 
 such that objects of love seem necessary to him. 
 This is difficult, and, probably, impossible for us 
 
THE CREATIOX OF ANIMATED THINGS. 13 
 
 to understand ; but it is sufficient for our purpose 
 to know that he desires some objects on which his 
 affections can rest, that he takes delight in seeing 
 happiness around him, which feeling could not be 
 gratified unless there were in existence living 
 sensible beings on whom to bestow his bounties 
 and his care. 
 
 This, then, seems to have been his purpose in 
 the creation of the inhabitants of heaven and earth; 
 but that which I would more particularly inquire 
 into is, the reason why they have been made with 
 those dispositions, and subject to those laws, 
 •which God, in his infinite wisdom, has thought 
 fit to establish, — dispositions on their part, and 
 laws on his, which seem, at first sight, to militate 
 against the divine purpose of surrounding himself 
 with happy creatures. 
 
 It is plain that, in order to produce and main- 
 tain true happiness amongst created beings, it is 
 necessary to keep up a proper order and control 
 over them ; because discord and confusion, if per- 
 mitted to exist, would necessarily destroy all com- 
 fort amongst them. Besides this^ it is certain, 
 from the very nature of God, that obedience to 
 his will is a necessary thing, for it is one of his 
 attributes that he is supreme, and that none may or 
 can resist his will, or take away from his dignity 
 and majesty ; it is contrary to his nature to per- 
 mit resistance, or to submit to insult, and, in fact, 
 it would be a sacrifice of his divinity. This is not 
 
14 THE GOODNESS OF GOD MANIFESTED IN 
 
 the effect of a mere arbitrary determination on 
 his part, but of the very necessity of his nature, 
 without which he would cease to be God. Yet 
 the salutary check of a fear of punishment must, 
 in a great measure, if not entirely, be kept out of 
 sight, if true happiness is to be attained, for the 
 dread of punishment placed constantly before our 
 eyes, would tend to produce unhappiness, because, 
 as St. John saith, " Fear hath torment.''' 
 
 Obedience, therefore, must be ensured from all 
 things at any cost, however great, even to the de- 
 struction of those who should rebel, for the two- 
 fold reason that, in the first place, rebellion against 
 the divine will cannot be tolerated for an instant; 
 and, in the second place, that without obedience, 
 there cannot possibly be that harmony, order, and 
 perfect arrangement, which are necessary for the 
 purpose of producing complete happiness and 
 security to all created things. 
 
 Rebellion and disobedience in thought, w^ord, 
 or deed, constitute that which we call sin, for 
 there is evidently no such thing as sin, except 
 there be first a commandment to be obeyed or 
 broken. This is shown by St. Paul's argument 
 in the seventh chapter of his Epistle to the 
 Romans, wherein he saith, " I had not known sin 
 but by the law : for I had not known lust, except 
 the law had said. Thou shalt not covet. But sin, 
 taking occasion by the commandment, wrought 
 in me all manner of concupiscence. For without 
 
THE CREATION OF ANIMATED THINGS. J 5 
 
 the law sin was dead. For I was alive without 
 the law once : but when the commandment came, 
 sin revived, and I died. And the commandment 
 which was ordained to life, I found to be unto 
 death. For sin taking occasion by the command- 
 ment, deceived me, and by it slew me.'^ And by 
 the words of the same apostle in the fourth chap- 
 ter, the fifteenth verse : " Where no law is, there 
 is no transgression;''^ and in the fifth chapter, 
 the thirteenth verse, " Until the law sin was in 
 the world, but sin is not imputed when there is 
 no law." St. John also teaches the same thing : 
 '^ Whosoever committeth sin transgresseth also 
 the law, for sin is the transgression of the law." 
 The same thing also is shown by the circumstance, 
 that in certain cases those things have been per- 
 mitted, sanctioned, and even commanded, which 
 at other times would have been decidedly con- 
 demned. Thus, the sons of Adam must have 
 married their own sisters, although, in all other 
 cases, the strongest condemnation, and the most 
 stringent laws, have been made against such an act. 
 Joshua also slew the inhabitants of the land of 
 Canaan, not the men only, but the women also, 
 and the children ; although it is plain that what- 
 ever sins the parents may have committed against 
 God, the children must have been innocent. 
 
 But, as I before observed, the purpose of the 
 Almighty in creating the inhabitants of the 
 heavens and the earth, seems to have been the 
 
16 THE GOODNESS OP GOD MANIFESTED IN 
 
 securing a multitude of objects of his loving- 
 kindness^ of creatures on whom he could bestow 
 happiness and blessings unlimited. How, then, 
 was it possible to create living, sensible beings, 
 who should never commit sin, that is to say, who 
 never should resist the divine will in any way, or 
 insult his majesty, by which they would defeat his 
 purposes of love, by compelling him to destroy 
 them? 
 
 The difficulty seems to lie in this, that it is 
 absolutely impossible that any created things can 
 equal God in knowledge and judgment. This 
 being the case, they cannot be made to look on 
 things in the same light as that in which he looks 
 on them ; they must, of necessitj^, form different 
 opinions, not seeing every part of a question, and 
 all the things that bear upon it, with that clear- 
 ness with which God sees them — their view is 
 partial, and their judgments must be partial like- 
 wise. This being the case, we cannot expect that 
 they will, by nature, and without some over- 
 whelmingly powerful influence, act always in 
 accordance with the judgment of God, and in 
 opposition to their own. On the contrary, if a 
 free-will is given them, we must expect that it 
 will be acted on, and experience confirms our ex- 
 pectations. 
 
 Under these circumstances, it is plain, that, by 
 how much greater is the amount of intelligence, 
 strength, and power to act, by so much greater 
 
THE CREATION OF ANIMATED THINGS. 17 
 
 will be the danger^ the confusion^ disorder^ and 
 mischief. 
 
 Yet, a system of checks, by fear of punishment 
 alone, evidently could not answer the purpose which 
 God, our Heavenly Father, has in view, because 
 such a system would be fatal to the happiness of 
 the creature, in consequence of his wishes and in- 
 tentions being continually interfered with by the 
 fear of evil consequences, and the effects of God^s 
 vengeance on him for his faults. ^^ Fear hath 
 torment.^^ And, again, such a system would no 
 doubt fail of the object of preventing rebellion and 
 evil, as our earthly experience has shown us is 
 very commonly the case; for a fear of punish- 
 ment is a very ineffectual check on crime. 
 
 We must, of course, put aside at once, and en- 
 tirely, the notion that the object desired could be 
 in any way attained, merely by giving sense and 
 judgment to the created thing, so as to enable 
 him to form opinions and possess desires of his 
 own, without the power of acting in any way up 
 to those feelings ; for, in the first place, God being 
 a Spirit, the soul or spirit of a man must be sub- 
 jected to him as much as the body ; but even if 
 this were not necessary, the possession of a free 
 will and free desires, without a power to act, in 
 some measure, at least, in accordance with them, 
 would be a slavery far worse than that of the 
 African negro under the severest of masters, for 
 the negro slave enjoys some liberty in having his 
 
 c 
 
18 THE GOODNESS OF GOD MANIFESTED IN 
 
 thoughts secret, and his hours of sleep, when he 
 is, for the time, unconscious of his misfortunes, 
 and the seasons, also, when his master^s eyes are 
 turned away from him ; but these periods of relief 
 would never come for him who had the will, but 
 not the power, to rebel against God, '' who know- 
 eth the very secrets of the heart,^^ and whose eye 
 is always watchful, whose presence is everywhere. 
 " Lord, thou hast searched me, and known me. 
 Thou knowest my down-sitting and mine up-rising ; 
 thou understandest my thought afar off. Thou 
 compassest my path, and my lying down, and art 
 acquainted with all my ways. For there is not a 
 word in my tongue, but, lo, Lord, thou knowest 
 it altogether. Whither shall I go from thy Spirit, or 
 whither shall I flee from thy presence ? If I ascend 
 up into heaven, thou art there : if I make my bed 
 in hell, behold, thou art there. If I say, Surely the 
 darkness shall cover me; even the night shall be 
 light about me. Yea, the darkness hideth not 
 from thee ; but the night shineth as the day : the 
 darkness and the light are both alike to thee.^' 
 
 And here it might be considered whether the 
 punishment of the wicked in a future state may, 
 or may not, in a great measure consist in a forced 
 obedience to the will of God in all things, while 
 they are cursed with desires and inclinations, in 
 direct opposition thereto. They, being hardened 
 against their Creator, and full of hatred and im- 
 potent rage, would torment themselves with an 
 
THE CREATION OF ANIM^VTED THINGS. 19 
 
 obstinate determination to rebel, if it be possible ; 
 for God has said, by the mouth of his prophet 
 Isaiah, xlv. 23, '^ I have sworn by myself, the 
 word is gone out of my mouth in righteous- 
 ness, and shall not return, That unto me every 
 knee shall bow, every tongue shall swear /^ and 
 we must conclude, that if any shall obstinately 
 refuse to submit to God's will voluntarily, he will 
 be compelled to do so of necessity. 
 
 It appears to me that there are two ways only 
 by which it is possible to gain the object, which 
 we have set out with supposing to have been aimed 
 at by the Almighty, when he created living beings 
 who should be sensible of pleasure and pain. 
 
 The fxrst of these is by forming a race of crea- 
 tures of an exceedingly low intellect and small 
 powers, who not being able, in consequence of a 
 want of intelligence, to insult the divine majesty, 
 either by blasphemous language, or in any other 
 way, nor to do such things as would produce utter 
 disorder, confusion, and misery in the world, may 
 be safely left without any actual law at all. These 
 must be guided, nevertheless, in some fashion, but 
 the controlling force must not be reason, which 
 seems to be too dangerous an instrument to be 
 placed in the possession of irresponsible beings 
 (for if there is no law there can be no responsi- 
 bility), but it must be an inferior faculty, such, 
 for instance, as instinct. 
 
 Such a race of hving, sensible creatures God 
 
20 THE GOODNESS OF GOD MANIFESTED IN 
 
 has made, and they may be recognised in the ani- 
 mals of various sorts and grades existing in the 
 world, and which are guided, not by reason, but 
 by instinct, and apparently are incapable of blas- 
 phemy and rebellion. These cannot commit sin, 
 although they do many things which, in reasoning 
 creatures, would be considered great crimes, and 
 are forbidden positively by the Almighty Uuler of 
 all things. They commit robbery, murder, incest, 
 and other things of a like nature, and they have 
 no regard for their parents after they cease to be 
 dependent upon them for support ; nor do they 
 possess, if we are to judge by appearances, any 
 feelings of reverence to God, or of charitable kind- 
 ness towards each other. 
 
 There is another way by which the object aimed 
 at may be, yea, and has been, accomplished, by 
 Him who is Almighty. It would appear, indeed, 
 at first sight, impossible for living beings, pos- 
 sessed of a high order of intellect, a free will of 
 their own, and a great degree of liberty, with 
 power of action not excessively limited, to exist 
 for ever in a state of perfect obedience, in thought, 
 word, and deed, to a supreme governor, and while 
 so doing, to enjoy real, unalloyed, and unbounded 
 happiness. It required, indeed, the infinite wis- 
 dom of God to contrive, and his infinite power to 
 carry out successfully, a plan by which these 
 several aims should be secured at one and the 
 same time. But that which does to man appear 
 
 I 
 
THE CREATION OF ANIMATED THINGS. 21 
 
 impossible, presents no insurmountable obstacle 
 to God, who has accomplished this most wonder- 
 ful work, in a way which he has himself explained, 
 for he has made innumerable creatures fore- 
 ordained to eternal happiness, of whom it may be 
 truly said that he foreknew that they would be 
 induced voluntarily to give up their own will in 
 all things to their heavenly Lord ; so that, pos- 
 sessed of the power to resist and rebel, they should 
 not do so, although their judgment, inferior as it 
 is to his, w^ould lead them naturally to differ in 
 opinion from their Sovereign. 
 
 It is indeed true, that some have been per- 
 mitted to run so completely into obstinate re- 
 bellion, that a fearful punishment has been 
 awarded them. How this has come to pass, and 
 how it agrees with the acknowledged purpose of 
 an Almighty God, to shower down happiness on 
 all his creatures, is a matter beyond our compre- 
 hension ; but we can surely receive on trust those 
 things which he does not think fit to explain, 
 knowing that he does all things well; we must 
 remember that our position naturally leads us to 
 place the divine attribute of mercy in the chief 
 place, while we leave the other attributes, and es- 
 pecially that of justice, more out of sight than 
 their importance requires. 
 
 In this world, the poor man almost invariably 
 considers liberality in his richer neighbour to be 
 the greatest of virtues ; and charity, interpreted in 
 
22 THE GOODNESS OF GOD MANIFESTED IN 
 
 the common acceptation of the word, does with 
 him indeed cover a multitude of sins. Therefore, 
 there is nothing strange in the circumstance, that 
 we, who have everything to gain by the mercy of 
 God, should be too much inclined to look on that 
 attribute as by far the most important and excel- 
 lent of all, while we undervalue those other attri- 
 butes, which are quite as necessary to the perfec- 
 tion of the divine nature. 
 
 But to return to the plan by which our Almighty 
 Father has contrived to produce a voluntary obe- 
 dience to himself on the part of his creatures ; this 
 plan seems to have been carried out in two ways 
 — as far, at least, as we can discern by what we 
 read in Holy Scripture ; — first, by creating the 
 angels a race of beings to whom he has apparently 
 given such a degree of knowledge, that they were 
 at once able clearly to see, not by experience, but 
 by understanding, what must be the necessary 
 efi*ects of rebellion on the one hand, and obedience 
 on the other, and to comprehend, also, the excel- 
 lencies and perfections of God, and, being struck 
 with admiration, humbly to worship at his foot- 
 stool. 
 
 Now it seems evident, that, in those cases where 
 this knowledge, so bestowed, fails of preserving 
 the creature from forming his own opinions, and 
 acting upon them in defiance of God, there can be 
 no repentance, to all appearance at least, and 
 therefore, of necessity, no forgiveness; because, 
 
 I 
 
THE CREATION OF ANIMATED THINGS. 23 
 
 the eyes having been fully opened from the first 
 to all the consequences of any course of conduct, 
 they will be no more opened by any experience of 
 those consequences; so that — as in the case of 
 the devil and his angels — the sin beings in the 
 first instance^ an open^ daring, and wilful rebellion 
 against God's supreme authority, it seems pro- 
 bable that there can never be a change to a better 
 or wiser disposition ; they learn not by experience, 
 even the experience of ages; they believe and 
 tremble ; but the feeling which led them into their 
 crime, causes them to remain obstinate therein. 
 On this account, it appears as though the Almighty 
 considered that an opportunity for repentance 
 would be to them of no avail; for St. Peter saith, 
 " God spared not the angels that sinned, but cast 
 them down to hell, and delivered them into chains 
 of darkness, to be reserved unto judgment ;^^ and 
 St. Jude also observes, that '' the angels which 
 kept not their first estate, but left their own habi- 
 tation, he hath reserved in everlasting chains, 
 under darkness, unto the judgment of the great 
 day." 
 
 In the second place, the Almighty has carried 
 out his plan by the creation of another race of 
 beings, whom he introduces into life, possessing 
 at first only the rudiments, as it were, of an intel- 
 lect, and kept in restraint, even after the intelli- 
 gence has made great progress by a general 
 weakness and a want of power to caiTy into efi'ect 
 
24 THE GOODNESS OF GOD MANIFESTED IN 
 
 those things which are desired by them. This 
 race may be gradually taught by experience that 
 which God desires it to learn ; so that, when he 
 thinks fit to enlarge its powers of thought and 
 action^ it may be induced, partly by the experience 
 it has gained, and partly by the knowledge im- 
 parted to it from outward sources, to give up its 
 own will freely to its supreme Lord, all its past 
 acts of rebellion up to this time being forgiven by 
 the means he has ordained ; namely, by the sacri- 
 fice of the death of our Lord Jesus Christ. All 
 his dealings, therefore, with these his creatures 
 have for their object this end ; namely, the in- 
 ducing them to give up, of their own free choice, 
 their will to him. 
 
 The course he pursues seems generally to be as 
 follows : — He aims at teaching them to doubt 
 their own judgment and their own powers, which 
 is exactly the opposite course to that which the 
 serpent followed in his temptation of Eve, whom 
 he persuaded by falsehoods to believe that she 
 was capable, as God, of discerning between good 
 and evil. This want of confidence in self pro- 
 duces, as a natural consequence, a conviction that 
 external aid is required. God then shows, by a 
 long-continued course of kindness, and by the in- 
 numerable blessings he showers down, and by 
 his fatherly providence, by his kindness of lan- 
 guage, and by his faithfulness and truth, that he 
 is worthy of confidence, as being the kind friend, 
 
THE CREATION OP ANIMATED THINGS. 25 
 
 the benefactor, the father, all- wise and true, so 
 that with the knowledge which the created being 
 enjoys of the divine goodness shown forth in his 
 creation, preservation, and in all the blessings of 
 this life, and, above all, in the redemption of the 
 world by the Lord Jesus Christ^s death, he be- 
 comes convinced of God^s love for himself ; and 
 having confidence in him and none in himself, 
 together with a perfect assurance that opposition 
 to the divine will must produce nothing but un- 
 mixed evil to himself, he learns to give up his 
 own will and judgment to his Creator ; this is 
 that faith which the apostles preach, — the source 
 of all obedience and holiness of life, producing 
 these as naturally as the doubts of God instilled 
 into Eve by the Tempter produced disobedience, 
 and became the source of all evil to mankind. 
 
 It being, then, the object of God to produce in 
 man this confidence in himself for the good of 
 man, he is of necessity very jealous, as the Scrip- 
 tures describe him, of his own honour, because 
 respect is undoubtedly necessary to the produc- 
 tion of confidence ; we cannot trust confidently in 
 one whom we do not respect, and to produce 
 respect it is necessary that the honour be carefully 
 preserved uninjured. It must be confessed that 
 God has acted in such a manner towards us from 
 the beginning as to entitle him in every way to 
 our utmost reverence and confidence. He not 
 only created us and gave all earthly blessings into 
 
26 THE GOODNESS OF GOD MANIFESTED IN 
 
 our hands, but has shown clearly that his excel- 
 lencies are greater than we can understand, and 
 he has completed his goodness towards us by 
 giving his own Son to suffer on the cross for our 
 sakes. 
 
 Man, then, has been created with a very high 
 order of intellect, sufficient to enable him to at- 
 tain to a high position ; he also has a will of his 
 own, and the power, to a certain limited degree, 
 of thinking and acting for himself; he is not like 
 unto horse or mule, without understanding, whose 
 mouths must be held with bit and bridle ; neither 
 is he a slave endowed with a mind and will of his 
 own without the power to act in any way accord- 
 ing thereto ; nor again is he like the angels pos- 
 sessed in the beginning of knowledge sufficient 
 for him without experience : but he is born weak 
 in body, ignorant in mind, and without even the 
 power of reasoning; his intellect, however, be- 
 comes enlarged by degrees, and his bodily powers 
 become strengthened ; and while this is going on, 
 his experience increases, and he undergoes a 
 training which exercises on all a very great effect, 
 though not on all the full effect desired. Thus 
 trained, he possesses also a portion of the divine 
 nature, i.e. a never-dying soul ; yet he cannot, 
 with his limited capacity, view things in the same 
 light as that in which Infinite Wisdom views them, 
 and his judgment is necessarily very different. 
 As the opinions and thoughts of an inexperienced 
 
THE CREATION OF ANIMATED THINGS. 27 
 
 child will certainly differ from those of a man 
 who has lived many years in the world, so will the 
 thoughts and opinions of a man differ from the 
 perfect judgment of the All-seeing God. 
 
 This will certainly produce in the man a desire 
 to judge and act for himself, independently of 
 any control ; and the power to act being, in some 
 measure at least, given, the consequence must 
 necessarily be, in the natural course of things, in- 
 subordination and rebellion, either open or with 
 an attempt at concealment : but this, as I have 
 already observed, must, from the very nature of 
 God and the necessities of created things, be 
 ruinous to the rebel. There was an example of 
 all this in the case of Eve, who, though not as yet 
 corrupted by the actual commission of sin, showed 
 the natural inherent desire of an intellectual being 
 to think and judge for herself. She wished to be 
 as God, to know good and evil ; and, judging 
 that no harm could result by acting for herself, 
 and contrary to the commands of her Creator, she 
 followed her own course to her own undoing. 
 
 What motive, then, can in this case be given to 
 intelligent, immortal creatures, possessed thus of 
 a free will and a certain amount of power to act 
 for themselves, sufficiently powerful to cause them 
 to give up their will and judgment freely to God ? 
 A course which I have endeavoured to show is 
 absolutely necessary, both to their happiness and 
 their safety. 
 
28 THE GOODNESS OF GOD MANIFESTED IN 
 
 The only motive consistent with their happiness 
 (fear being inconsistent therewith) is the before- 
 named conviction that their own judgment is un- 
 worthy to be relied on, together with a settled 
 conviction of the infallible judgment, the perfect 
 truth, and the unchangeable good feeling of God 
 towards them, and the certainty that if they will 
 trust to him, and place themselves in his hands, 
 he will do all things well for them, and each 
 separate thing also better than they could possibly 
 do it for themselves. 
 
 To this end God began at the very first by 
 giving to Adam and Eve an opportunity of con- 
 tinuing in the state in which he first placed them, 
 namely, in a complete and blind confidence in 
 him. I use the word blind advisedly, for it is 
 said of them, when they had eaten the forbidden 
 fruit, in contrast with their previous state, that 
 their eyes were opened. This state in which 
 they were first created God knew would of neces- 
 sity not last ; and, indeed, if it had continued, 
 then assuredly their intellect must have remained 
 uncultivated and unexercised, and experience 
 would have been wanting to teach them the weak- 
 ness of their own judgment and the happiness of 
 their position by the contrast of it with a diff'erent 
 state, and there would, therefore, to all appearance 
 at least, have remained for ever a danger of 
 falling. 
 
 But the devil, in his endeavour to oppose God, 
 
THE CREATION OF ANIMATED THINGS. 29 
 
 set Eve on using the powers of thought and judg- 
 ment within her — powers which she possessed in 
 consequence of her immortal nature — to use, I 
 say, these powers independently of God, and, as 
 was to be expected, her weak and imperfect judg- 
 ment necessarily led her astray. 
 
 After the fall of this woman and her husband, 
 God dealt with them and their descendants as a 
 father deals with his children, sometimes chas- 
 tising, and at other times rewarding, sometimes 
 intimidating, and at other times encouraging, but 
 always endeavouring to produce in them a child- 
 like confidence in his wisdom, his truth, his 
 providence, and his fatherly love. This Moses 
 showed in his exhortation to the Israelites before 
 bis death, and after their forty years^ wanderings 
 in the wilderness, saying, " Thou shalt remember 
 all the way which the Lord thy God led thee 
 these forty years in the wilderness, to humble 
 thee and to prove thee ; and he humbled thee, 
 and suffered thee to hunger, and fed thee with 
 manna, which thou knewest not : neither did thy 
 fathers know that he might make thee know that 
 man doth not live by bread only, but by every 
 word that proceedeth out of the mouth of the 
 Lord doth man live. Thou shalt also consider in 
 thine heart that as a man chasteneth his son, so 
 the Lord thy God chasteneth thee.^^ St. Paul 
 also teaches the same lesson, even more clearly, in 
 the twelfth chapter of his Epistle to the Hebrews : 
 
30 THE GOODNESS OF GOD MANIFESTED IN 
 
 " My soiij despise not thou the chastening of the 
 Lord, nor faint when thou art rebuked of him : 
 for whom the Lord loveth he chasteneth, and 
 scourgeth every son whom he receiveth. If ye 
 endure chastening, God dealeth w4th you as with 
 sons ; for what son is he whom the father chas- 
 teneth not ? But if ye be without chastisement, 
 whereof all are partakers, then are ye bastards, 
 and not sons/^ 
 
 The earnest desire on the part of God our 
 Heavenly Father to produce in us this confidence 
 in his favourable regards towards us, is shown in 
 many parts of Holy Scripture, but probably in 
 none more plainly than in the words of St. Paul, 
 in his second Epistle to the Corinthians, in the 
 latter part of the fifth cliapter : " God was in 
 Christ, reconciling the world unto himself. Now 
 then we are ambassadors for Christ, as though 
 God did beseech you by us : we pray you in 
 Christ^s stead, be ye reconciled to God/"* 
 
 Thus we arrive at the very important knowledge 
 of the real and true signification of that faith 
 which God requires of us as necessary to our 
 eternal salvation, and of the manner in which it 
 becomes productive of good works ; this faith is 
 nothing less than a perfect confidence in the 
 fatherly love, the perfect wisdom, and the unfailing 
 truth of God our heavenly Parent, and the heart- 
 felt conviction that in whatever matter, however 
 minute, we trust to self, and depart from his 
 
THE CREATION OF ANIMATED THINGS. 31 
 
 guidance^ we must necessarily fall into mischief. 
 In factj this faith signifies the placing ourselves 
 implicitly in his hands, giving up voluntarily our 
 own will and judgment to him, and of necessity 
 submitting ourselves actively and passively to him 
 in all things. How perfect is the contrast be- 
 tween this and the feelings instilled into the mind 
 of Eve by the Tempter, and by which she was led 
 into her first act of rebellion ! 
 
 This faith, so necessary for our eternal good, 
 the Almighty desires to produce in us by every 
 possible means ; and amongst other plans for so 
 doing, he has most graciously condescended to 
 bestow on us of his goodness, from time to time, 
 various outward and visible signs, as continual 
 and lasting pledges of various promises, by the 
 sight of which signs he has habituated us to the 
 practice of recalling to memory those promises 
 and the fulfilment of them. Thus, in ages long 
 passed away, he gave to man the sign of the rain- 
 bow in the clouds as the pledge of a covenant at 
 that time made; and even to this very day does 
 he continue to us the same sign as a memorial of 
 his faithful performance of the promise and a 
 pledge for the future. He also gave to Abraham 
 and the Jews the sign of circumcision, a pledge 
 and a perpetual memorial, first to the patriarchs 
 of his promises not then fulfilled, and afterwards 
 to their descendants of the faithful and miraculous 
 performance of them. And now he gives to the 
 
32 THE GOODNESS OF GOD MANIFESTED, ETC. 
 
 Christian the two holy sacraments, Baptism and 
 the Lord^s Supper, as pledges of his love and of 
 the fulfilment of his promises through our Lord 
 Jesus Christ : first, that he will adopt us by the 
 Holy Spirit as his children and his heirs ; and 
 next that he will receive us in union with his 
 beloved Son to a share in the glories and happi- 
 ness of heaven. 
 
 Of both these wonderful and glorious tokens of 
 his love I have somew^hat to say, but shall defer 
 the subject of them to the following chapters. 
 
33 
 
 CHAPTER III. 
 
 THE SACRAMENT OF BAPTISM; WHETHER OR NO 
 IT BE A CONDITION OF THE CHRISTIAN COVE- 
 NANT. 
 
 *' The like figure whereunto, even baptism, doth also now 
 save us (not the putting away of the filth of the flesh, but the 
 answer of a good conscience towards God), by the resurrection 
 of Jesus Christ."— 1 Pet. iii. 21. 
 
 There are, as we know, two sacraments ordained 
 by our Lord Jesus Christ, namely. Baptism and the 
 Lord^s Supper. These are outward and visible 
 signs, tokens, and pledges of God^s love towards 
 us, and of the fulfilment of the promises which he 
 has made, and to which he has bound himself in 
 the most solemn manner, '' having confirmed them 
 by an oath, in order that by two immutable things, 
 in which it is impossible for God to lie, we might 
 have a strong consolation who have fled for refuge 
 ta lay hold upon the hope set before us." They 
 are granted unto us for the purpose of establishing 
 our faith, which, by what was said in the previous 
 chapter, is shown to be absolutely necessary for 
 producing in us obedience. 
 
 D 
 
34 THE SACRAMENT OF BAPTISM. 
 
 These promises bestowed on us by God, together 
 with the conditions attached, are altogether advan- 
 tageous to us ; and he, desiring that we should 
 not hesitate to believe fully in them, has graciously 
 condescended to take especial means to establish 
 them so firmly that we may justly be assured that 
 they cannot fail of accomplishm.ent ; for this pur- 
 pose he has granted unto us the two perpetual 
 tokens and pledges of their fulfilment. 
 
 We then have the high privilege of possessing 
 two religious ceremonies which are pledges of the 
 establishment and performance of a covenant most 
 favourable in its conditions to ourselves ; and the 
 question has arisen with some persons, whether 
 these two religious rites, or either of them, are 
 necessary to the confirmation of the covenant? or, 
 whether the contract is complete and binding in 
 those cases where either or both of them have 
 been neglected ? I speak especially of the sacra- 
 ment of baptism, and shall confine myself to that 
 alone at present, and consider, whether, as some 
 suppose, God's promises of salvation are confined 
 to those persons who have been admitted into the 
 Church by this sacrament, and all others are left 
 to his uncovenanted mercies ; or whether all be- 
 lievers, even if they have not received this sacra- 
 ment, are justified in considering God^s mercies 
 secured to them as eff'ectually as to others by the 
 infallible promise of God. 
 
 In short, I would inquire, whether this sacrament 
 
THE SACRAMENT OF BAPTISM. 35 
 
 is intended to operate as a restriction on the free 
 oiFer of forgiveness of sin through our blessed 
 Lord^s death, or as being the means of making 
 that offer more generally available and accepted ; 
 for, if it should turn out that before we can make 
 the promises available, or apply them in any way 
 to ourselves, it is really necessary to receive the 
 outward and visible sign, — that is to say, that the 
 promises are only made, and the blessings of the 
 covenant only assured, to the baptized : then the 
 sacrament necessarily becomes restrictive, because 
 it may so happen that an individual, having at- 
 tended to all the other requisites, has neglected 
 this one, and, in consequence, is unable to believe 
 in or apply the covenant to his own case, neither 
 is he permitted to do so; and the restrictive opera- 
 tion becomes still more decided when applied to 
 infants, because we may suppose, though this is 
 not necessarily the case, that the neglect of bap- 
 tism is in adults entirely, or in some measure at 
 least, their own fault. 
 
 I will illustrate the position I take by mention- 
 ing the effects of certain alterations which were 
 made in this country in the law of Wills about the 
 year 1837, when, in order to prevent the improper 
 insertion of additional clauses into a Will after the 
 Testator had signed it, it was enacted that the sig- 
 nature must be placed immediately after the last 
 words of the document. This regulation, as long 
 as it lasted, had unfortunately the effect of pro- 
 
36 THE SACRAMENT OF BAPTISM. 
 
 ducing greater inconveniences even than those it 
 was intended to obviate, for many Wills which were 
 good in every other respect were rejected when 
 brought into Court for Probate on this ground 
 only, that a space was left between the writing in 
 the body of the Will and the signature. In like 
 manner, the necessity of outward baptism being 
 performed before the faithful penitent or the infant 
 who has not committed actual sin can partake in 
 the covenant, all other necessary conditions being 
 complied with, would cause some to fail thereof 
 who otherwise would enjoy the blessing : and the 
 difficulty is not greatly lessened if we say such a 
 person is left to the uncovenanted mercies of a 
 merciful God ; for it is manifest that an individual 
 in such a position can have no confidence, no as- 
 surance, but an uncertain hope only, that mercy 
 will be extended unto him likewise as unto others. 
 
 Notwithstanding this difficulty, if Holy Scrip- 
 ture does actually teach that this rite is necessary 
 to salvation, or that without it no covenant is 
 entered into, we are of necessity bound to believe 
 it, without hesitation or question ; but it behoves 
 us to consider this point with great care, and to 
 accept it only after clear evidence of its truth. 
 
 After much consideration I have myself come 
 to the conclusion, that the covenant is complete 
 without the sacrament of baptism, that is to say, 
 that the outward and visible sign is not in any 
 sense a condition of the covenant, but that every 
 
THE SACRAMENT OF BAPTISM. 37 
 
 believer in the Lord Jesus Christ, and ever}^ infant 
 dying before it has committed actual sin, is a par- 
 taker in the promises, and can by God^s goodness 
 claim the fulfilment of them in his own person 
 irrespective of the sacrament ; while, at the same 
 time, I of necessity also hold that every person is 
 bound to partake in the holy ordinance, as a duty 
 which he owes to his Heavenly Sovereign, but not 
 as a condition of the covenant. 
 
 I will now proceed to give some of my reasons 
 for holding these opinions. 
 
 And, first, be it observed that in no place in 
 Holy Scripture is any direct command given gene- 
 rally to mankind to receive the rite of baptism, 
 although the command to administer it is clear. 
 When Peter visited Cornelius they of the circum- 
 cision were astonished at the Holy Ghost falling 
 on the Gentiles ; and it is plain that this was the 
 only thing which induced Peter and those who 
 were with him to consent to the baptism of Gen- 
 tiles, showing that they looked on this sacrament 
 not as a duty, but as a great privilege which hitherto 
 they had jealously guarded as peculiarly their own. 
 Peter showed this feeling by his inquiry, " Can 
 any man forbid water that these should not be 
 baptized, which have received the Holy Ghost as 
 well as we?^^ When Philip was teaching the 
 eunuch, baptism was asked by the latter as a 
 favour which he felt doubtful whether he would 
 be permitted to receive; and, in fact, it appears 
 
38 THE SACRAMENT OF BAPTISM. 
 
 plain that baptism was considered, and ought to 
 be so considered, as a privilege which every be- 
 liever would most earnestly seek for, and which 
 was not to be refused him ; while the thought of 
 it as a duty does not seem to have been so much 
 entertained, and a privilege indeed it is to be per- 
 mitted to receive the pledge of the fulfilment of 
 God^s most gracious promises. 
 
 In tlie next place, I assume that baptism is in 
 the Christian very much the same thing as cir- 
 cumcision was in the Jewish church, namely, the 
 sign or seal of the righteousness of faith which a 
 person is supposed to possess before he is baptized ; 
 for it is acknowledged by all that there is no effi- 
 cacy in the baptism of those who are old enough 
 to understand their duties except there is faith in 
 the promises of God, and confession, — that is, the 
 confession of Christ with the mouth, and belief 
 in him within the heart, which two things, St. 
 Paul tells us, shall save a man. "If thou shalt 
 confess with thy mouth the Lord Jesus, and shalt 
 believe in thine heart that God hath raised him 
 from the dead, thou shalt be saved: for with the 
 heart man believeth unto righteousness, and with 
 the mouth confession is made unto salvation ; for 
 whosoever shall call on the name of the Lord shall 
 be saved. ■'^ Now it is remarkable that in the first 
 case of the baptism of a Gentile, viz. Cornelius, 
 he was evidently in possession already of the 
 righteousness of faith before baptism, which in 
 
THE SACRAMENT OF BAPTISM. 39 
 
 his case was actually and undoubtedly the seal 
 stamped afterwards of that which was previously 
 in his possession. 
 
 It has, indeed^ been continually asserted that his 
 case was an exceptional one. To this I cannot for 
 one moment consent; on the contrary, the cir- 
 cumstance that it was the first case of Gentile 
 baptism, makes it, in my opinion, the example, 
 and not the exception; for it was evidently of 
 especial importance to make this case, which from 
 its prominent position would be likely to be used 
 as an example in all future times, accord exactly 
 with that which it was intended to teach. It must 
 be remembered that those things which God does 
 difi'er from those which men do in one remarkable 
 particular, viz., that every beginning of a new 
 system may with man be looked upon in some 
 measure as an experiment, wherein the actor by 
 experience learns to improve upon his first at- 
 tempts, but with God no experience can be re- 
 quired, nor change produced in consequence of 
 the acquisition of greater knowledge on his part. 
 The creation of Eve was exceptional, as every one 
 will acknowledge, for since her time women have 
 been born into the world precisely in the same 
 way as men ; yet St. Paul founds an argument 
 on her creation which has been accepted by all : 
 " I suffer not a woman to teach, nor to usurp 
 authority over the man, but to be in silence, for 
 Adam was first formed, then Eve.^'' 
 
40 THE SACRAMENT OF BAPTISM. 
 
 According to these things it would appear that 
 the outward form of baptism is intended to be the 
 means of drawing men towards God, and facilita- 
 ting their salvation ; that it is not so directly a 
 duty as a privilege, granted to us by God Almighty, 
 of which it is expected that we shall most eagerly 
 and joyfully avail ourselves. In an indirect way, 
 indeed, this privilege becomes a very important 
 duty, because it would undoubtedly be an offen- 
 sive thing for persons in our situation to reject 
 any favour offered unto us by our Sovereign Lord 
 and heavenly King. We might, indeed, in dealing 
 with an equal, or with one raised just a step 
 above us, declare that we are satisfied with his 
 bare word, and desire no pledge or confirmation 
 thereof, but with our dread Lord and Sovereign 
 it would be presumptuous so to act. As it would 
 be improper to demand any further confirmation 
 or pledge of his word than that which he has 
 of his own free goodness granted us, so it would 
 be ungracious and presumptuous to refuse any 
 pledge which he has offered, and we might be 
 considered as undervaluing his goodness and con- 
 descension. 
 
 This lesson is taught us plainly in our Lord's 
 parable of the feast which was made by a certain 
 king on the occasion of the marriage of his son, 
 wherein he is described as justly indignant at the 
 refusal of his invitations by many of the expected 
 guests, who are looked upon as having griev- 
 
THE SACRAMENT OF BAPTISM. 4J 
 
 ously and wantonly insulted him by their con- 
 duct. 
 
 Let us now further consider whether Holy 
 Scripture confirms the view I have taken, that 
 though baptism is in reality a duty binding on all 
 believers in Jesus Christ, yet it is not a condition 
 of salvation, nor absolutely necessary to the intro- 
 duction of the individual into the privileges of the 
 Christian covenant : in short, whether it may seem 
 to show that the promises given to the believer 
 are bestowed on the unbaptized as well as the 
 baptized. 
 
 In order to this I intend to refer you to the 
 arguments contained in the third chapter of St. 
 PauFs Epistle to the Galatians, and the fourth 
 chapter of his Epistle to the Romans. 
 
 In the fourth chapter of the Epistle to the 
 Romans, the Apostle argues as follows : viz., 
 ^'that Abraham believed God, and it was counted 
 to him for righteousness -/' and that to any man 
 who worketh not, but believeth on him that justi- 
 fieth the ungodly, his faith is in like manner 
 counted for righteousness ; that this blessedness 
 comes on both the circumcised and the uncircum- 
 cised also, for in Abraham^s case it came on him 
 while yet he was uncircumcised, and he received 
 circumcision afterwards, as a seal of the righteous- 
 ness of faith which was already in his possession : 
 all of which happened to him in this exact order, 
 that he might be the father of the circumcised 
 
42 THE SACRAMENT OF BAPTISM. 
 
 and of the uncircumcised also, for the promise 
 was given to Abraham and his seed, not through 
 the law, but through the righteousness of faith, 
 for he believed God^s promise that Sarah should 
 have a son. This statement that Abraham^s faith 
 was imputed to him for righteousness was written 
 for our sakes, to whom also it shall be imputed if 
 we believe on him who raised up Jesus our Lord 
 from the dead. 
 
 This argument is explained by a comparison of 
 it with the third chapter of the Epistle to the 
 Galatians, wherein the apostle saith that Abraham 
 believed God, and it was accounted to him for 
 righteousness; and that they who are of faith 
 are children and heirs of Abraham, and are blessed 
 together with him to whom God had before preached 
 the Gospel. That Christ hath redeemed us from 
 the curse of the law in order that the blessing of 
 Abraham might come on the Gentiles through 
 Jesus Christ. He then argues that the covenant 
 made by God with Abraham could not be added 
 to or substracted from at any time after it was 
 once confirmed; because, even in a man^s cove- 
 nant once established, no man disannulleth or 
 addeth thereto ; so that it was impossible that the 
 law, which was not in existence till four hundred 
 and thirty years afterwards, could be added as a 
 condition ; that it was added only as a temporary 
 check on transgressions until the seed should 
 come to whom the promise was made, and was 
 
THE SACRAMENT OF BAPTISM. 43 
 
 only a schoolmaster to bring us to Christ ; and 
 all who arc his, are Abraham^s seed, and heirs 
 according to the covenant. 
 
 Or to put the same argument in other words. 
 Abraham received a promise, on a certain con- 
 dition, which, in his own case, was already per- 
 formed in full; viz., that he should believe in 
 God. The same promise, on the same condition, 
 is given to us ; and we may claim it in the cha- 
 racter of Abraham's children and heirs, if we per- 
 form the condition. God has even gone so far, 
 in his gracious condescension, as to put it out of 
 his own power, justly to exact from us any single 
 condition of any sort whatsoever which was not 
 exacted of Abraham at the time when the promise 
 or covenant was first made; and, therefore, the law 
 is not and cannot be binding on us as a condition 
 thereof, for that nothing but faith is binding as a 
 condition ; and the apostle evidently applies this 
 argument to the rite of circumcision especially ; 
 because after carrying out, in the fourth chapter, 
 the ideas which have entered his head regarding 
 those who are the heirs of Abraham, he goes on, 
 in the fifth chapter, to say, " Stand fast, therefore, 
 in the liberty wherewith Christ hath made us 
 free, and be not entangled again with the yoke of 
 bondage. Behold, I Paul say unto you, that if 
 ye be circumcised, Christ shall profit you nothing. 
 Tor I testify again to every man that is circum- 
 cised, that he is a debtor to do the whole law.'^ 
 
44 THE SACRAMENT OF BAPTISM. 
 
 If God, then, has bound himself to demand 
 nothing further of us as a condition of our in- 
 heriting the promise, than he did of Abraham, it 
 is evident that the rite of baptism must be ex- 
 cluded as well as that of circumcision, and that 
 it stands only on the same footing as the other 
 did with the Jews in St. PauFs time, who said, 
 Circumcision is nothing, and uncircumcision is 
 nothing, but the keeping the commandments of 
 God ; that is to say, baptism is an act of dutiful 
 obedience to our Sovereign Lord and King, but 
 not a condition of the covenant of promise. 
 
 But there are several verses in the Holy Scrip- 
 tures which seem at first sight to indicate that 
 the outward form of baptism is the means 
 by which salvation and forgiveness of sin is 
 granted to the penitent believer ; thus the ex- 
 hortation of Ananias to Saul, as given in Acts, 
 xxii. 16, "Arise, and be baptized, and wash away 
 thy sins, calling on the name of the Lord,'^ is 
 considered by many as proving that sins are 
 washed away by the water of baptism ; but this 
 argument will, I think, appear by no means so 
 strong when we consider the general circumstances 
 of the case. Saul, who was a young man of high 
 attainments and great ambition, and whose edu- 
 cation had been most carefully attended to, had 
 been, up to this time, a bitter and zealous per- 
 secutor of the Church of Christ, by which course 
 he reasonably expected to rise to a high and im- 
 
 I 
 
THE SACRAMENT OF BAPTISM. 45 
 
 portant position amongst his countrymen. All 
 these earthly advantages and hopes of promotion 
 must be given up, if he should become openly 
 a disciple of our Lord Jesus Christ; and he would 
 even subject himself to great contempt and per- 
 secution thereby, which would be the more violent 
 because of the grievous disappointment which he 
 would cause to those who had learnt to look on 
 him as the great champion of their cause. While 
 on the other hand, our Lord had declared, " Who- 
 soever shall confess me before men, him will I 
 also confess before my Father which is in heaven ; 
 but whosoever shall deny me before men, him 
 will I also deny before my Father which is in 
 heaven/' He had also ordained baptism as the 
 outward form by which the convert was to be 
 admitted into the visible church, and make the 
 public confession of his faith. Here, then, was 
 offered unto Saul a test of his sincerity; if he 
 refused it, it would be plain that he had not faith 
 sufficient to enable him to face the danger and 
 submit to the shame and loss for Christ's sake ; 
 but if he openly confessed his service and entered 
 his church by that only outward form which our 
 Lord had ordained for that purpose, surely it 
 might be said to him. Thy sins are washed away, 
 without attributing the effect in any way to the 
 efficacy of the religious rite ; and surely, also, 
 his baptism was so different an act from that 
 of one who suffers no earthly loss whatsoever 
 
46 THE SACRAMENT OF BAPTISM. 
 
 thereby, but rather gain, that no parallel can be 
 drawn between them. 
 
 The fifth verse of the third chapter of St. John 
 is considered by some to prove that the promise 
 of eternal salvation is not given to any but the 
 baptized. If this is the case, it proves more than 
 they who use the argument would themselves ac- 
 knowledge; because this verse most clearly asserts, 
 that the birth by water and the Spirit is absolutely 
 necessary to the admission of any person into 
 the kingdom of heaven, and leaves no loophole 
 whatsoever, for the uncovenanted mercies of 
 God. 
 
 It is of course necessary, before any argument 
 can be founded on a text of this sort, to define 
 clearly the meaning of the words of it. The term 
 here used, " The kingdom of heaven,^' is often in- 
 troduced in the gospels, and I believe, seldom, if 
 ever, refers to heaven itself, but only to our Lord^s 
 kingdom on earth, the Christian dispensation. 
 In the parable of the tares in the field, it is plain 
 that the expression can only apply to something 
 which precedes the day of judgment ; so like- 
 wise the parables of the treasure found in the 
 field, and the pearl found by the merchant, to 
 secure which the finders go away and sell all 
 they have to obtain the means of purchasing. In 
 like manner, the parables of the mustard-seed, the 
 leaven, and several others, describe the kingdom 
 of heaven in such a manner, that it cannot pos- 
 
 • 
 
THE SACRAMENT OF BAPTISM. 47 
 
 sibly refer to anything but that which happens 
 durinc; this life. 
 
 The expression '^ water and spirit/^ does not 
 very clearly define itself. In the Douay Testa- 
 mentj the words are rendered "water and the 
 Holy Spirit/^ which is evidently WTong^ for 
 "Holy^^ is not to be found in the Greek. The 
 primary meaning of the words bdoj^ and irvsv/j^a, is 
 water, and wind or breath ; and 'jmv/jba is so ren- 
 dered in the eighth verse, " The wind bloweth 
 w^here it listeth.''^ Now it is undoubtedly opposed 
 to all the rules of language, that two words 
 coupled together, as these are, in the same sen- 
 tence, should be translated or interpreted, one in 
 the primary or literal, and the other in a secon- 
 dary or figurative sense. Therefore, according to 
 rule, they ought to be understood to signify 
 water, and wind or breath; or else, if one is taken 
 in a secondary or figurative signification, the other 
 ought to be so taken also. 
 
 Water, and wind or breath, are both emble- 
 matic of the Holy Spirit's influences — the first of 
 the purifying, the second of the enlivening efiects 
 of his work — w^hich tw^o operations are spoken of 
 in St. PauFs epistle to Titus, as of two distinct 
 things : " Not by works of righteousness which 
 we have done, but according to his mercy he saved 
 us, by the washing of regeneration and renewing 
 of the Holy Ghost, w^hich he hath shed on us 
 abundantly, through Jesus Christ our Saviour." 
 
48 THE SACRAMENT OF BAPTISM. 
 
 Water is repeatedly used in the Holy Scripture 
 to signify purification, not of earthly substances 
 only, but also of the mind and conscience; as 
 when Pilate washed his hands before the multi- 
 tude, to declare that he was free from the blood 
 of Christ. Water was also used under the law, 
 to purify those sacred things which would not 
 bear the fire. 
 
 Wind, or breath, is used to signify the begin- 
 ning or renewal of life, both natural and spiritual. 
 God breathed into the nostrils of Adam, and he 
 became a living soul. Ezekiel was commanded to 
 prophesy unto certain dry bones in a valley, and, 
 although they joined to each other in proper order, 
 and the flesh, skin, and muscles, grew over and 
 covered them, so that they looked like men, yet 
 there was no life in them, until, by the word of 
 the Lord, he prophesied to the wind, and called 
 on it to come and blow over them, when they rose 
 up a mighty army of living, breathing men. 
 Ezek. xxxvii. 
 
 Then we have examples of the application of 
 both these two material things — namely, water, 
 and breath or wind, as illustrations of the Holy 
 Spirit's influences, by our Lord Jesus Christ him- 
 self. Water is applied in the ordinance of bap- 
 tism, and in the washing of the disciples' feet; 
 and breath is applied when after his resurrection 
 he breathed on the apostles, and said unto them, 
 " Receive ye the Holy Ghost.'"' 
 
 1 
 
THE SACRAMENT OF BAPTISM. 49 
 
 There are several instances in which the word 
 crvs-j/xa is translated ^^ spirit ^^ in our version of 
 the Bible, when '^ breath '' would seem more suit- 
 able. In the second chapter of the epistle of St. 
 James, the twenty-sixth verse, is the expression, 
 " The body without the spirit — cn/s-j/xa — is dead,^^ 
 which clearly signifies the breath ; because a body 
 is not necessarily dead when without a spirit or 
 soulj although, if totally without breath, it is dead. 
 Another instance we have, in the fifth chapter of 
 the first epistle of St. John, the seventh and 
 eighth verses : " There are three that bear record 
 in heaven, the Father, the Word, and the Holy 
 Ghost ; and there are three that bear witness on 
 earth, the cr^2y/x6t, the water, and the blood." In 
 this latter verse, the word -ttvs'j/acc apparently does 
 not apply to the Divine Spirit, for the following 
 reasons : first, if we receive the former verse as 
 authentic, because the word '' Holy " which is 
 there used is here omitted, and because, also, that 
 blessed person is one of the heavenly witnesses, 
 therefore he can hardly with propriety be spoken 
 of here as an earthly witness also; and second, 
 even if the former verse be rejected, the earthly 
 witnesses ought to be earthly things, namely, the 
 breath which had left our Lord's body, and the 
 water and blood which came forth from his side, 
 separated, — all three proving incontestably his 
 actual death. 
 
 That St. John considered this testimony very 
 
 £ 
 
50 THE SACRAMENT OF BAPTISM. 
 
 important seems evident, by the remarks which 
 he makes in the nineteenth chapter of his gospel^ 
 wherein, having told us that the soldiers brake 
 not our Lord's legs when they brake those of the 
 two thieves, because he was already dead, which 
 fact they knew, I presuQ)e, by his having ceased 
 to breathe ; and having told us also that one of 
 them pierced his side, and caused water and blood 
 to flow from the wound, proceeds to say, " He 
 that saw it bear record, and his record is true, 
 and he knoweth that he saith true, that ye might 
 believe." 
 
 Having, therefore, now endeavoured to define the 
 meaning of the words of this fifth verse of the third 
 chapter of St. John^s Gospel, I have come to the 
 conclusion that the true signification is as follows : 
 — Except a man be purified by the Holy Spirit, 
 and restored to spiritual life by the breath of God, 
 that life which Adam possessed at first, but from 
 which he died when he fell, he cannot become a 
 true disciple of Jesus Christ, and a true member 
 of his Church on earth. 
 
 This view of the case seems to be confirmed 
 when we consider the circumstances which pre- 
 ceded and called forth our Lord^s observation. 
 Nicodemus, a ruler of the Jews, came to him by 
 night, and the first words he uttered were, 
 " Rabbi, we know that thou art a teacher come 
 from God, for no man can do these miracles that 
 thou doest except God be with him." What 
 
THE SACRAMENT OF BAPTISM. 51 
 
 could we expect that our Lord would say to one 
 who, with such a belief, was yet afraid openly to 
 confess him ; and who, acknowledging that the 
 ruling body, of which he was still a member, 
 knew the same thing, while they obstinately 
 resisted this divine teacher, yet remained one of 
 them, and shared in their wicked conduct ? We 
 should assuredly expect that our Lord would 
 administer to him a very severe rebuke. Nicode- 
 mus apparently wished to be a disciple of Jesus 
 Christ, that is, to be one of those favoured persons 
 who should partake of the privileges of that king- 
 dom which he supposed was about to be estab- 
 lished on earth ; but he wished also to retain 
 those honours and dignities which he already 
 possessed amongst the great men of the time, 
 until he should be able to see how things were 
 likely to turn out ; he wished, in fact, to gain all 
 that could be gained, but to risk nothing, and to 
 assist in nothing : he was aiming at standing 
 well with both sides. Our Lord at once saw 
 through him, and put a stop to such a notion, 
 saying, " Except a man be born again, except he 
 be changed entirely by the Holy Spirit^s influence, 
 all the old evil washed out of him, and a new life 
 breathed into him, he cannot enjoy the privileges 
 of the new kingdom, which I am now about to 
 establish, this kingdom of God or of heaven. ^^ 
 Which was giving him clearly to understand that 
 
52 
 
 THE SACRAMENT OF BAPTISM. 
 
 there could be no union of the old and the new, — 
 no time-serving, no half measures. 
 
 In supposing that the outward form of baptism 
 is not ordained of God as a thing absolutely 
 necessary to salvation, or to the ratification of the 
 covenant, as far as that relates to the individual, 
 it may possibly be said that I am denying the 
 doctrine of the Church, as stated in the Catechism. 
 Such an assertion would not, I am aware, be made 
 by any one who considered the strict literal and 
 natural meaning of the words of the Catechism^ 
 wherein it is said there are two sacraments only 
 ordained by Christ, as generally necessary to sal- 
 vation. This word " generally '' I understand to 
 be used in the opposite sense to absolutely ; for if 
 it were intended by the Church to teach that they 
 were always necessary, this would be sufficiently 
 and more clearly expressed by leaving out the 
 word " generally '^ altogether, and simply saying 
 that there two sacraments ordained as necessary 
 to salvation. 
 
 That these are generally necessary does not 
 seem to me in any way inconsistent with what I 
 have already said ; for though they are not, as I 
 beheve, conditions of the covenant of promise, yet 
 a wilful neglect of them would be, undoubtedly, 
 a great sin, as showing a contempt of the glorious 
 privilege which our heavenly Father has given to 
 us, the privilege of receiving a pledge from him 
 
THE SACKAMENT OF BAPTISM. 53 
 
 of our acloption as his children ; and, moreover, as 
 an actual disobedience to his command in the one 
 case ; and if not an actual^ assuredly a virtual dis- 
 obedience in the other. 
 
54 
 
 CHAPTER IV. 
 
 ST. PAUL S POSITION IN THE CHURCH. 
 
 * ' The gospel of the uncircumcision was committed unto me, 
 as the gospel of the circumcision was unto Peter." — Gal. ii. 7. 
 
 In considering the last subject, I have referred 
 especiall}^ to the arguments of St. Paul, contained 
 in the fourth chapter of his epistle to the Romans, 
 and the third chapter of his epistle to the Gala- 
 tians ; and this not unnaturally leads me to some 
 inquiry relating to the position which this apostle 
 held in the Church of Christ. St. Paul calls 
 himself the apostle to the Gentiles; and it is 
 curious to see the way in which, from his first 
 conversion, although as a Jew his inclinations 
 would naturally lead him to preach to Jews, he 
 was forcibly set apart for the ministry to the 
 Gentiles. 
 
 Ananias, when commanded to go to Saul and 
 preach the Gospel to him, was told that God had 
 determined to send him to bear the name of Jesus 
 Christ to the Gentiles ; and he himself says, that 
 our Lord appeared to him first when he was yet 
 
ST. PAULAS POSITION IN THE CHURCH. 55 
 
 lying on the ground at the time of the vision, 
 which produced his conversion. Acts, xxvi. 16, 17; 
 and again in the Temple at Jerusalem, chapter 
 xxii. 21, and gave him this charge. 
 
 It is farther interesting to observe the manner 
 in which he was continuall}^ driven by the obsti- 
 nacy and hostility of the Jews, contrary to his 
 apparent wishes, to preach to Gentiles exclu- 
 sively. 
 
 The Jews never forgave the conversion of one 
 whom they had looked upon as the great cham- 
 pion of the cause of Judaism ; and their hatred 
 was evidently increased greatly by their knowledge 
 that he preached to Gentiles, although they them- 
 selves in outward appearance at least often drove 
 him to do so. Witness their ragCj described in 
 Acts xxii., when he told them that the Lord Jesus 
 had sent him to the Gentiles. We do not hear 
 that they ever rose up riotously against any other 
 of the apostles, although, indeed, they stoned 
 Stephen. 
 
 Paul shows, by several remarks, that the Gospel 
 was committed unto him, not as to others (who 
 were not companions of our Lord) by the teaching 
 of men, but by a special revelation from God ; 
 and this I presume to be one great distinction 
 between an apostle and another, namely, that the 
 apostle received his instructions directly from our 
 Lord himself; and the case of Matthias was not 
 an exception, because, as Peter said, he had ac- 
 
compauied our Lord from the baptism of John to 
 the day that he was taken up from them; and 
 St. Paul further shows that in his own case this 
 mission by revelation was for the especial in- 
 struction of the Gentiles. 
 
 Besides the texts already quoted, wherein he 
 saith that our Lord appeared to him at the time 
 of his conversion, and again in the Temple, there 
 is the first verse of his epistle to the Galatians, in 
 which he calls himself '^ an apostle, not of men nor 
 by man ; '^ and in the eleventh and twelfth verses 
 of thesamechapter he says, '^Icertify you, brethren, 
 that the gospel which was preached of me is not 
 after man ; for I neither received it of man, 
 neither was I taught it, but by the revelation of 
 Jesus Christ/^ He further states that when he 
 learnt that he was to preach to the heathen, he 
 conferred not with flesh and blood ; that not 
 until he had been preaching three years did he 
 visit Peter at Jerusalem, and abode with him for 
 the short space of fifteen days, and saw James 
 also, but none other of the apostles, and was even 
 unknown by face to the churches of Judea. That 
 fourteen years afterwards he again went up to 
 Jerusalem, and this time by revelation, that is, by 
 an express command from God, and communicated 
 unto the apostles the Gospel which he preached 
 unto the Gentiles, in order to be quite certain 
 that he had not run his race in vain. In fact, he 
 came to compare notes with them, and this only. 
 
57 
 
 for he showed the complete independence of his 
 preaching on the teaching of others, by resisting 
 certain false brethren, who tried, as he said, " to 
 spy out our liberty,^^ namely, that of the Gentiles, 
 and ''to bring us into bondage." Moreover, he 
 declared that in his conference he gained no in- 
 struction from those who seemed to be pillars of 
 the Church, but contrariwise. 
 
 In 1 Cor. ix. ver. 1, he asserts the fact of his 
 having seen Jesus Christ. In chap. xv. he says 
 the same thing; and in chap. xi. he says, '' I re- 
 ceived of the Lord that which also I delivered 
 unto you,'^ namely, the ordinance of the holy 
 communion ; and in Eph. iii. calling himself a 
 " prisoner for you Gentiles," he speaks of the dis- 
 pensation of the Gospel given him for them, and 
 says, that God had made known unto him the 
 mystery by revelation, — the mystery which had 
 in former ages been unknown and kept secret 
 from man, but was now revealed, even that the 
 Gentiles should be fellow-heirs, and of the same 
 body, and partakers of God's promise in Christ 
 by the Gospel. 
 
 From all these things it becomes perfectly clear 
 that the gospel which St. Paul preached to the 
 Gentiles was learnt by him entirely through the 
 means of especial revelations from God himself, 
 and not by any human teaching whatsoever : in 
 fact, that it was totally distinct from and indepen- 
 dent of the authority of the other apostles, al- 
 
58 
 
 ST. PAUL S POSITION IN THE CHURCH. 
 
 though it was of necessity in full accordance with 
 what they taught ; and its independence is proved 
 by the circumstance that he preached it for no 
 less a time than seventeen years before he thought 
 it necessary to compare notes with the other 
 apostles. 
 
 But St. PauFs gospel being, as he himself de- 
 clares, a distinct revelation from God, for a distinct 
 purpose, independent wholly of the teaching of 
 the other apostles, yet agreeing necessarily there- 
 with, then, besides the fact, into the consideration 
 of which I shall not now enter, that the existence 
 of two collateral, distinct revelations and missions, 
 independent of, yet agreeing with, one another in 
 all respects, but addressed to two distinct bodies 
 of men, must be the means of confirming the faith 
 of thoughtful persons in the Divine origin of the 
 Christian religion ; it becomes plain also that St. 
 Paul himself must in like manner have been in- 
 dependent wholly of the authority of the other 
 apostles, and ordained for a distinct and indepen- 
 dent mission ; that is to say, if the doctrine be 
 independent the authoritative preacher of it must 
 be independent likewise : for if a man be ordained 
 by any particular bishop, and remain subject to 
 his authority, the doctrine which he preaches must 
 be also subject to the same authority : that is to 
 say, the bishop has power first to examine into 
 the opinions held by the candidate for orders, and 
 refuse ordination if not satisfied that they are 
 
ST. PAUL S POSITION IN THE CHURCH. bv 
 
 orthodox, and after ordination to inquire into tbe 
 teaching, and interfere if it appears that it is 
 heretical; but one bishop has no authority over 
 another, nor can he interfere authoritatively with 
 the doctrine taught in a diocese over which the 
 other rules. Nor, again, is the curate of one 
 parish amenable to the autliority of the curate of 
 another. 
 
 Let us then consider whether there are in Holy 
 Scripture any further evidences of the truth of 
 this assertion, that St. Paul was himself entirely 
 independent from the first of the authority of the 
 other apostles, — not merely of any one of them 
 alone, but of the whole twelve collectively. 
 
 In the account of his conversion, given in Acts 
 ix., we learn that Ananias laid his hands on him 
 before he was baptized, and said that Jesus who 
 had appeared to him in the way had sent him in 
 order that by his means Saul might recover his 
 sight, and receive the Holy Ghost; that Saul, 
 having regained his eyesight, was immediately 
 baptized, and, staying certain days with the dis- 
 ciples at Damascus, forthwith preached Christ. 
 Now if we compare this with the case of Matthias 
 we find a great manifest difi"erence, — here was no 
 choice made by the apostles assembled together, or 
 even by one alone, for no apostle even was present, 
 neither was there here any ordination by Ananias, 
 who, it must be remembered, laid his hands on 
 Saul before and not after his baptism ; moreover, 
 
60 ST. PAULAS POSITION IN THE CHURCH. 
 
 Saul forthwith began to preach, evidently by the 
 authority which he received direct from Jesus 
 Christ himself; and certainly Ananias, who was 
 not an apostle, could not give the apostolic office 
 and authority to any one. 
 
 In reference to these things, Paul calls himself, in 
 the first chapter of his epistle to the Galatians, '^ an 
 apostle not of men or by man, but by Jesus Christ, 
 and God the Father;^' and he says also, "When 
 it pleased God to reveal his Son in me, immediately 
 I conferred not with flesh and blood ;^^ he, without 
 any authority from the other apostles, assumed 
 the office of an apostle, and preached the gospel 
 for seventeen years, having in that time seen only 
 two of them, namely, Peter and James, and having 
 remained in their company for a very short time 
 only; at the end of those seventeen years he 
 communicated to them the gospel which he had 
 been preaching, but did not receive instruction 
 from them : for he learned nothing of them, as 
 he himself tells us ; and during that conference, 
 or series of conferences, he withstood very de- 
 cidedly some whose teaching he disapproved of, 
 and would not subject himself to them in the 
 smallest degree. 
 
 On the two occasions wherein he had the op- 
 portunity of answering for himself, and justifying 
 his conduct in public, as described in Acts, xxii. 
 and xxvi., it is to be observed that he did not 
 once refer to the other apostles, or attempt to 
 
support himself by showing that he taught the 
 same things as tbey did; neither can I call to 
 memory a single instance of his confirming any 
 doctrine which he taught by an appeal to them in 
 any way: he always seems to have spoken and 
 written as though his own authority given him 
 by God was all-sufficient^ as he says in the second 
 chapter of his epistle to the Romans, " God shall 
 judge the secrets of men by Jesus Christy according 
 to my gospel/' 
 
 He also makes a remarkable declaration in 
 waiting to the Galatians, that he had withstood 
 Peter to the face, because he was to be blamed. 
 In this latter case, the perfect independence and 
 equality is most clearly and unmistakeably shown : 
 in fact, more than equality, — supremacy also over 
 that portion of the church which he is addressing 
 in this Epistle, and also over the Gentile church 
 at Antioch and in all the world. 
 
 We must not forget that Paul not only rebukes 
 Peter publicly, but thinks it proper, as an inspired 
 waiter guided by the Holy Spirit, to record the 
 fact for all the Church of his own time and of 
 after ages also, to know that Peter was in the 
 wrong, and that he submitted to an open and 
 merited rebuke. 
 
 This record is not to be treated as a matter of 
 no importance, or as the result of a fit of bad 
 temper, as some who desire to elevate Peter would 
 consider it, and therefore pretend to lament it, 
 
but as made for a special purpose, for otherwise, 
 undoubtedly, he would have been satisfied with 
 resisting Peter, and then letting the matter drop ; 
 but the whole of the preceding part of the 
 epistle is occupied by arguments proving his own 
 independent authority, and showing that the other 
 apostles did not deny nor in any way resist it. If 
 Paul had thus proclaimed to his contemporaries, 
 and handed down to posterity in this triumphant 
 way, as some would assume, the fact that he had 
 rebuked in public a superior, or even one of equal 
 authority with himself over that particular portion 
 of the Church which was interfered with, the thing 
 (notwithstanding the remarks made in the note 
 referring to this passage in the Douay Testament) 
 would have looked, to say the least ot it, very bad, 
 and there would have been good reason for the 
 lamentations of those who judge and condemn 
 the apostle's infirmity of temper ; but if he was 
 of superior authority to Peter over the Gentile 
 portion of the Church, the thing becomes easily 
 understood, and strictly in accordance with pro- 
 priety, while without doubt great must be the 
 relief to those tender consciences who feel so bit- 
 terly the apostle's failings. 
 
 But the significance of this passage is brought 
 more prominently before us when we consider that 
 the object of this epistle is the rebuking the 
 Galatians for a tendency to follow the teaching of 
 the Judaising party, who had first tried to compel 
 
ST. PAULAS POSITION IN THE CHURCH. 63 
 
 the Gentiles to submit to the rite of circumcision, 
 and keep the law of Moses, and who, after this 
 question was set at rest by the apostles of the 
 circumcision, still tried to the utmost to keep up 
 the distinction between Jew and Gentile, and so 
 to gain their object by a side wind, putting for- 
 ward Peter, whether rightly or wrongly, as their 
 head, he having given some occasion for their 
 doing so. 
 
 There is also another most remarkable evidence 
 of the complete independence of St. Paul as an 
 apostle and inspired teacher, yea, and of his su- 
 premacy over the other apostles, which must not 
 be passed over, more especially since the whole 
 Christian Church seems in this case to have tacitly 
 acknowledged it. 
 
 In Acts XV. there is an account given of the 
 holding of the first general council at Jerusalem, 
 at which w^ere present Peter and James, and 
 probably other apostles, besides Paul himself. 
 It was then ordained, after much discussion, 
 that the Gentiles should not be required to sub- 
 mit to the rite of circumcision, but that they 
 must abstain of necessity from meats ofifered to 
 idols, and one or two other things. The words 
 are very plain as they are contained in the 
 twenty-third, twenty-eighth, and twenty -ninth 
 verses : " The apostles and elders greeting unto 
 the brethren which are of the Gentiles in Antioch, 
 and Syria, and Cilicia. It seemed good unto the 
 
64 ST. PAULAS POSITION IN THE CHURCH. 
 
 Holy Ghost and to us to lay upon you no greater 
 burden than these necessary things, that ye ab- 
 stain from meats offered to idols/' &c., see also 
 ActSj xxi. 25. Yet St. Paul did not hesitate to 
 teach the Corinthians that so long as they ab- 
 stained from giving offence to the weak consciences 
 of their brethren they were at perfect liberty in 
 this matter; his whole argument in the eighth 
 chapter of his first epistle to them tends to this, 
 that they would be neither the better nor the 
 worse for eating or not eating, but that they 
 mighty by sitting in the idoFs temple and partaking 
 of the offerings, lead others to do so contrary to 
 their weak consciences, and on this account they 
 ought to abstain, though he does not directly 
 command them to do so. In the tenth chapter 
 he tells them to eat whatever is set before them, 
 asking no questions for conscience sake; but if any 
 one volunteers the information that the meat has 
 been offered to idols, then they must not eat for 
 conscience sake, — not their own, but that of their 
 informant, — they must give none offence, to Jew 
 or Gentile, but follow his example, for he pleased 
 all men for their profit, and that they might be 
 saved. 
 
 As, therefore, I before concluded that the gospel 
 preached by St. Paul was distinct and independent 
 of the other twelve apostles, although in all respects 
 agreeable with their teaching (for even in the last- 
 named instance they seem to have consented to 
 
 J 
 
ST. Paul's position in the church. 65 
 
 PauPs doctrine, or at least to have offered no 
 opposition to it), and that it was ordained for a 
 separate and distinct purpose; so now I am driven 
 to the conclusion that he himself was also inde- 
 pendent of the others, and his appointment entirely 
 distinct, and that therefore, so far as that especial 
 and distinct appointment went, he was not only 
 the equal, but the superior of the other apostles : 
 for if it ^'ere not the case that he was their su- 
 perior, there would have been two distinct and 
 differently appointed authorities, equal to and in- 
 dependent of one another, over the same people 
 and for the same object, from which arrangement 
 confusion only must necessarily have arisen, but 
 " God is not the author of confusion/' 
 
 It, therefore, being clear that St. Paul did ac- 
 tually possess this distinct and independent mis- 
 sion and authority, we should, of course, expect to 
 find that he openly and decidedly claimed it, and 
 that the other apostles also acknowledged it. 
 
 That he himself claimed it is evident from 
 those things which have been already referred to ; 
 for the whole of the beginning of his epistle to 
 the Galatians seems to be a claim, on St. Paul's 
 part, for this supremacy, as far, at least, as that 
 church was concerned. But, as I have already 
 gone over the subject, I need not repeat it in this 
 place, but will merely remark that the object he 
 seems to have had in giving an account of his own 
 life and actions — more especially of his difference 
 
with St. Peter — was this^ that he desired to show 
 that he had never hesitated to assert his own 
 authority or supremacy before all the world when- 
 ever he felt himself called upon to do so ; and, if 
 we want another example of this assertion on his 
 part, what more decided and remarkable case can 
 w^e expect to find, than that of his openly teaching 
 the doctrine of liberty as to the eating of meats 
 that had been ofi'ered to idols, in direct contradic- 
 tion to the decision of the apostles, given forth at 
 the council already spoken of ? 
 
 That the other apostles also acknowledged this 
 claim, seems evident ; for he tells us himself, that 
 when they saw that the gospel of the uncircum- 
 cision was committed unto him — as that to the 
 circumcision was unto Peter, they gave him the 
 right hand of fellowship, that he and Barnabas 
 should go unto the heathen, and they — namely, 
 James, Peter, and John — unto the circumcision, 
 only desiring them to remember the poor. 
 
 Now here is a plain acknowledgment, on their 
 part, which has never been contradicted, that 
 PauPs mission was distinct from, and independent 
 of, theirs. They gave the right hand of fellow- 
 ship as to an equal ; but more even than this is 
 here acknowledged, for it seems as though here 
 were an acknowledgment of a certain supremacy 
 or pre-eminence, possessed by Peter over his 
 fellow-apostles, as far as the Jews were concerned ; 
 andj whatever that was, or however far that ex- 
 
Q>7 
 
 tended, so far did they here confess that Paul 
 possessed the same as to the uuch'cumcision ; " As 
 to Peter the gospel of the ch'cumcision, so to me 
 that of the uncircumcision/^ If, therefore, Peter 
 possessed a supremacy, Paul possessed one in an 
 equal degree ; the one as to the Jews, the other 
 as to the Gentiles. This is, I imagine, indisput- 
 able ; and this passage is undoubtedly worthy of 
 much, and very careful, consideration. 
 
 Peter, also, seems generally to have acted con- 
 sistently with this decision of the three apostles, 
 viz., himself, and James, and John. It is true, 
 indeed, that he apparently interfered with the 
 Gentiles at Antioch as to their observing the 
 Jewish ceremonies ; for Paul says to him, " Why 
 compellest thou the Gentiles to live as do the 
 Jews?^^ But this, evidently, was by example 
 only, and, indeed, could not have been by anv 
 actual teaching; for we cannot suppose that he 
 would teach a doctrine directly in opposition to 
 his own practice ; for, up to the time of his merit- 
 ing the rebuke from Paul, he had eaten with the 
 Gentiles, and only withdrew and separated himself 
 when certain persons arrived there who had been 
 sent by James, by which conduct he set an ex- 
 ample of dissimulation, which seems to have been 
 followed by very many of the Jews. 
 
 In this dispute between the two apostles, the 
 Church seems, like Peter, to have acknowledged, 
 tacitly at least, if in no other way, that Paul was 
 
68 ST. PAULAS POSITION IN THE CHURCH. 
 
 right, for it has never required of us who are 
 Gentiles, that we should live as do the Jews, or, 
 rather, as the Jewish Christians did in the times 
 to which we are referring. 
 
 That Peter and Paul treated one another gene- 
 rally as though they considered each one that the 
 authority of the other was independent, and his 
 mission distinct, is further shown by the fact that, 
 in their writings they seem very much (I may 
 almost say as much as possible) to have addressed, 
 each one exclusively, that particular class of per- 
 sons to whom he was especially sent. 
 
 I do not, however, wish to be understood as 
 asserting that Peter never wrote for Gentiles, any 
 more than that Paul never wrote for Jews, which 
 latter would be at once disproved ; nor that Peter 
 had no authority over the Gentile Church, nor 
 Paul over the Jewish ; for the Church was event- 
 ually to become one fold only : but that each one 
 had a superior authority to the other over that 
 portion of the Christian body to which he was 
 especially sent, and interfered as little as possible 
 with the other. 
 
 I think, then, that there is internal evidence in 
 St. Peter^s epistles, that they are addressed to 
 Jews only; while there is also internal evidence in 
 most of St. PauPs writings, and external where 
 the other is wanting, that all those of his epistles 
 M^hich were addressed to particular churches were 
 written to Gentiles only. Those which he wrote 
 
ST. Paul's position i.n the church. 69 
 
 to individuals do not appear to me as in any way 
 bearing- on the argument ; and the epistle to the 
 Hebrews is alone — in part — opposed to the view 
 1 have taken. Some persons have, indeed, believed 
 that this epistle was not written by St. Paul; but 
 as I know no satisfactory reason for this supposi- 
 tion, I will acknowledge at once that so far my 
 argument is deficient. 
 
 Notwithstanding this, it seems to me, that if I 
 can show good grounds for assuming that the 
 above statement regarding St. Peter's two epistles, 
 and the first nine of St. Paul's, is correct, it will 
 strongly confirm the idea, that Peter acknowledged 
 Paul's superior authority over the Gentiles, w'hile 
 Paul conceded to Peter the like position over the 
 Jews. 
 
 But this is a matter to which I shall devote a 
 separate chapter, first observing — although I do not 
 consider it necessary to my argument — that St. 
 James directly addresses his epistle to the twelve 
 tribes scattered abroad, and that St. Jude appears, 
 by his expressions in the fourth and eighteenth 
 verses, to assume that the times in which he lived 
 w^ere the last times ; for he says, " There are cer- 
 tain men crept in unawares, as it w^as foretold, 
 there shall be mockers in the last times." That 
 this appears to be an evidence that he was writing 
 for Jews only, will be shown, in the next chapter, 
 by my remarks on St. Peter's first epistle. 
 
70 
 
 CHAPTER V. 
 
 ST. PETER S EPISTLES, AND THE FIRST NINE OF 
 ST. PAULAS, TO WHOM ADDRESSED. 
 
 "James, Cephas, and John, gave to me and Barnabas the 
 right hands of fellowship, that we should go unto the heathen, 
 and they unto the circumcision." — Gal. ii. 9. 
 
 I HAVE assumed that St. Peter wrote his two 
 epistles for the use of Jews only, while the first 
 nine written by St. Paul were for the Gentiles ex- 
 clusively, and the reasons for such an assumption 
 are as follows : — 
 
 Peter, when he speaks of Gentiles, invariably uses 
 the third person, while he uses the first or second 
 person, indiscriminately to all appearance, towards 
 those whom he is addressing. Thus, in his first 
 epistle, the second chapter, the twelfth verse, he 
 says, ^^ Having your conversation honest among 
 the Gentiles, that whereas they speak against you 
 as evil-doers.^^ Again, in the fourth chapter, the 
 third and fourth verses, " For the time past of our 
 life may suffice us to have wrought the will of the 
 Gentiles, when we walked in lasciviousness, lusts, 
 excess of wine, revellings, banquetings, and 
 
 4 
 
EPISTLES OF ST. PETER AND ST. PAUL. 71 
 
 abominable idolatries, wherein they think it 
 strange that ye run not with (or together) to the 
 same excess of riot." 
 
 It might, indeed, be supposed that because he 
 here uses the words '^ abominable idolatries," he 
 is speaking to converted Gentiles, and refers, when 
 using the word Gentiles, to those who were yet 
 unconverted ; but this is evidently not the case, 
 because he speaks not of "you"butof^^us." He in- 
 cludes himself amongst those who had walked in 
 these evil courses, by which we are, I presume, 
 to conclude that he means figurative, not actual, 
 idolatries, — the love of this world rather than the 
 love of God. 
 
 Peter, also, in the seventh verse of the same 
 chapter, tells his hearers " that the end of all things 
 is at hand ; " but Paul, in 2 Thess. ii., cautions 
 them not to permit themselves to be troubled by 
 the notion that the day of the Lord is at hand, 
 nor to be deceived. That Paul prophesied cor- 
 rectly experience has shown us ; but we are not 
 the less to believe that Peter also spoke truly ; 
 yet to reconcile the two statements seems im- 
 possible, unless we assume that the latter apostle 
 was writing to Jews only, and referred to the 
 destruction of Jerusalem, the Temple, the Jewish 
 polity, and their very existence as one of the 
 nations of the earth, yea, and the loss of that 
 which St. Paul calls the chief advantage of the 
 Jew, namely, the exclusive charge of the oracles of 
 
72 EPISTLES OF ST. PETER AND ST. PAUL, 
 
 God, which were henceforth to be committed unto 
 the Gentiles, even more especially than to the 
 Jews. 
 
 In the second epistle the third chapter, Peter 
 writes thus : " This second epistle, beloved, I now 
 write unto you; in both which (Ji^ aJc, plural) I 
 stir up your pure minds." Both these epistles 
 are, therefore, addressed to the same persons. 
 
 It is true, indeed, that they are called general 
 or catholic epistles, but this signifies merely that 
 they are not addressed to any particular church in 
 one place; and the first verse shows this to be 
 the case, because the epistle is there confined to 
 " the strangers scattered through Pontus, Galatia, 
 Cappadocia,Asia,andBithynia.-'^ This word "stran- 
 gers " seems to prove that Jews only are meant, 
 because in Acts ii. the same expression is applied 
 to those Roman Jews who came to the feast of 
 Pentecost, and were present at the first public 
 preaching of the Gospel. And the words " scat' 
 tered abroad" also are significant of persons not 
 resident in their own country, but foreigners ; and 
 reminds one of the punishment which God threat- 
 ened to send on the Jews for their sins, and 
 which was actually at that very time in process of 
 accomplishment. It is also the same expression 
 as that which St. James applies to the twelve tribes 
 in the first verse of his epistle. 
 
 That Paul, on the other hand, wrote to Gentiles 
 exclusively in his first nine epistles, seems evident. 
 
TO WHOM ADDRESSED. 73 
 
 In bis epistle to the Romans,, the first chapter, 
 the thirteenth verse^ he desires fruit from them 
 as from other Gentiles. In the eleventh chapter, 
 the thirteenth verse, he says : " I speak to you 
 Gentiles, inasmuch as I am the apostle to the 
 Gentiles/^ And here observe that he claims an 
 especial apostleship to a portion of that very 
 church of which it is pretended Peter was the 
 first bishop ; and that he twice over, namely, in the 
 second and sixteenth chapters, alludes, in the 
 most decisive manner, to his preaching, as being 
 their rule of faith : " God shall judge the secrets 
 of men according to my gospeV^ and ^' He is of 
 power to establish you according to my gospel/^ 
 
 In the second chapter he makes a short ad- 
 dress to the Jew, beginning with, ^' Behold, thou 
 art called a Jew ; '^ but this is evidently a paren- 
 thesis addressed to an imaginary single individual 
 of that nation for the purpose of making an ap- 
 plication of certain doctrines for the better in- 
 struction of his actual disciples. 
 
 In his first epistle to the Corinthians, the 
 twelfth chapter, the second verse, he says, ^^ Ye 
 were Gentiles, carried away unto these dumb idols, 
 even as ye were led/^ The second epistle was 
 written to the same persons amongst the Cor- 
 inthians as the first; this is proved by a comparison 
 of the second chapter, the seventh and two fol- 
 lowing verses, with the beginning of the fifth 
 chapter of the first epistle ; and who those persons 
 
74 EPISTLES OF ST. PETER AND ST. PAUL, 
 
 were is also shown in the twenty-second verse of 
 the eleventh chapter, wherein he repeats the same 
 question three times over in different words, al- 
 luding to some who he saw reason to believe were 
 coming to try to pervert the Christians of Corinth, 
 and who would boast that they were Hebrews in 
 order to gain an influence over them, as being of 
 the race which was looked upon by the Gentile 
 Christians of those times with great reverence as 
 the chosen people of God. 
 
 In the first chapter of his epistle to the Gala- 
 tians, he speaks of the Jews' religion as of some- 
 thing held by a different people from those he 
 was addressing. In the fifth chapter, the second 
 verse, he declares that '4f they shall be circumcised 
 Christ shall profit them nothing ; '^ this proves in 
 two ways that he was writing to Gentiles only, 
 because if they had been Jews they would have 
 been circumcised by their parents in childhood, 
 therefore it would have been useless to teach 
 them now not to submit to that rite ; and, more- 
 over, he did not teach the Jews not to circumcise 
 their children, as is proved in the twenty-first 
 chapter of the Acts, wherein we learn, that being 
 in Jerusalem he went into the presence of James 
 and the elders, who said to him, " Thou seest, 
 brother, how many thousands of Jews there are 
 which believe : and they are informed of thee, 
 that thou teachest all the Jews which are among 
 the Gentiles to forsake Moses, saying that they 
 
 1 
 
TO WHOM ADDRESSED. 75 
 
 ought not to circumcise their children, neither to 
 walk after the customs. What is it therefore ? 
 the multitude must needs come together : for 
 they will hear that thou art come. Do therefore 
 this that we say unto thee : We have four men 
 which have a vow on them ; take them, and 
 purify thyself with them, and all may know that 
 those things whereof they are informed of thee, 
 are nothing : " which things Paul did. We can- 
 not suppose that James and the elders would 
 have advised, or Paul have consented to, an act of 
 gross dissimulation, which this would have been 
 if the charges brought against him were true. 
 
 In the second chapter of his epistle to the 
 Ephesians, he writes thus : " Ye being in time 
 past Gentiles, called Un circumcision by that which 
 is called the Circumcision in the flesh made with 
 hands, were aliens from the commonwealth of 
 Israel, strangers from the covenants of promise, 
 having no hope, and without God in the world; ^' 
 and in the third chapter he calls himself, '' I, Paul, 
 the prisoner of Jesus Christ for you Gentiles; ^' 
 and he also speaks of the dispensation of the 
 grace of God, given him by revelation for them, 
 even the mystery that the Gentiles should be 
 fellow-heirs, to which mystery he refers, both in 
 Romans xvi. and in Colossians i., in language 
 remarkably similar. 
 
 In the epistle to the Philippians I find no 
 internal evidence, either one way or the other; 
 
76 EPISTLES or ST. PETER AND ST. PAUL. 
 
 but if we turn to the account given in Acts xvi. of 
 his visit to Philippic we shall find, I think, strong 
 reason to believe that he preached when there 
 chiefly, if not entirely, to Gentiles. It is first 
 said that on the Sabbath-day he went to the river- 
 side, where prayer was wont to be made. This 
 practice of offering up prayers on the river-banks 
 was, I believe, entirely heathen, and not Jewish ; 
 and though the Sabbath was the day chosen, 
 there is nothing to show that this was done on 
 account of the people, but probably for PauFs 
 own convenience. Then, though Lydia was a 
 worshipper of God, yet it does not follow that she 
 was either a Jew^ess or a proselyte, for there were 
 many sincere worshippers of the true God, who 
 were Gentiles by birth, and had never become 
 proselytes. But a stronger evidence is found in 
 the expression used by the masters of the heathen 
 girl, out of whom the spirit of divination was cast. 
 They took Paul and his companions before the 
 magistrates, saying, ^' These men, being Jews, 
 teach customs which are not lawful for us Romans 
 to receive." Now, though Paul afterwards declares 
 himself to be a Roman, yet he was one in a totally 
 different sense from the others. He enjoyed the 
 privileges of citizenship, but was not by that cir- 
 cumstance forbidden to worship other than the 
 Latin and Greek gods ; but these men acknow- 
 ledged that their citizenship was of such a nature, 
 that they were subject to the Roman laws on re- 
 
TO "WHOM ADDRESSED. 11 
 
 ligiorij — they, in fact, were heathens of the same 
 faith as the Roman people professed. 
 
 There is also further evidence found in the 
 fifteenth chapter of the epistle to the Romans to 
 the same effect ; for in speaking of the collections 
 for the poor saints at Jerusalem, which were made 
 by them of Macedonia and Achaia, of the former 
 of which countries Philippi was a chief city, 
 St. Paul uses these words: ^^It hath pleased 
 them [to make a contribution], and their debtors 
 they are ; for if the Gentiles have been made par- 
 takers of their spiritual things, their duty is also 
 to minister unto them in carnal things. ^^ 
 
 In the secondchapter of Colossians, thethirteenth 
 verse, St. Paul says, '^You, being dead in your 
 sins and the un circumcision of your flesh, hath he 
 quickened.^' In the fourth chapter, the tenth 
 and following verses^ he speaks of Aristarchus, 
 Marcus, and Justus, "who are of the circumcision," 
 and " Epaphras, who is one of you,-*^ which is as 
 much as to say, you are not of the circumcision. 
 And in the latter part of the first chapter he 
 speaks of the dispensation of God given him for 
 them, the mystery hidden from ages, and now 
 revealed to the saints, to whom God makes known 
 the riches of "this mystery among the Gentiles;" 
 which words, and the application of them, are 
 made more clear by a reference to the third 
 chapter of the epistle to the Ephesians. 
 
78 EPISTLES OF ST, PETER AND ST. PAUL, 
 
 In the first chapter to the Thessalonians, the 
 Apostle reminds them that they " turned to God 
 from idols to serve the living and true God/^ In 
 the second chapter he says^ '' Ye became follovv^ers 
 of the churches of Judea, for ye have suffered like 
 things of your own countrymen, even as they of 
 the Jews, who both killed the Lord Jesus and 
 their own prophets, and have persecuted us, for- 
 bidding us to speak to the Gentiles ; ^' by which 
 words he draws a comparison between those to 
 whom he is writing, together with their country- 
 men, and the churches in Judea, together with 
 the Jews. 
 
 The second Epistle to the Thessalonians was, no 
 doubt, written to the same class of persons amongst 
 them as the first ; but besides this, there appears 
 to be some evidence within it, namely, in the 
 second chapter, that it w^as addressed to the 
 Gentiles, because therein he cautions them not to 
 permit themselves to be deceived or led away, to 
 imagine that *' the day of Christ was at hand." 
 
 On the apparent contradiction, but real con- 
 sistency, of these words, with those of St. Peter, in 
 the fourth chapter of his first epistle, I have 
 already remarked and shown how this is a strong 
 evidence that the one Apostle wrote for Gentiles 
 and the other for Jews ; I therefore need not 
 repeat it in this place. 
 
 It seems to me that I have now shown that 
 
TO WHOM ADDRESSED. 79 
 
 there is very strong reason to believe that St. 
 Paul interfered but little with St. Peter's mis- 
 sion to them of the circumcision, and that Peter, 
 on the otber hand, interfered very little with 
 PauFs especial mission to the Gentiles ; but it was 
 of necessity both impossible and improper to keep 
 up the distinction entirely, because our Lord 
 himself declared that he intended to make one 
 fold only under one shepherd : and St. Paul said, 
 that itwas God^s intention to do away with the 
 difiPerence between the Jews and Gentiles. In 
 the second and third chapters of his epistle to 
 the Ephesians, he argues to the following pur- 
 port : ^^ Remember that ye being in time past 
 Gentiles in the flesh, aliens from the commonwealth 
 of Israel, are now made nigh by the blood of 
 Christ, who hath broken down the middle wall of 
 partition, having abolished the enmity, in order to 
 make in himself of twain one new man making- 
 peace. Now, therefore, ye are no more strangers 
 and foreigners, but fellow-citizens with the saints 
 and of the household of God, who hath revealed 
 to me the mystery that the Gentiles should be 
 fellow-heirs and of the same body, and partakers 
 of his promise in the Gospel.^' But this union of 
 the two bodies into one was to be of necessity a 
 work of time, in consequence of the excessively 
 strong and very natural prejudices of the Jews. 
 It certainly was not accomplished in the time of 
 
80 EPISTLES OF ST. PETER AND ST. PAUL, ETC. 
 
 the Apostles, who kept up the distinction by 
 authorising, if not commanding, the circumcision 
 of the Jews^ while they released the Gentiles from 
 that yoke of bondage, for they, to all appearance, 
 never became so advanced in the knowledge of 
 this mystery as St. Paul himself was. 
 
81 
 
 CHAPTER VI. 
 
 ST. PAUL S AVRITINGS VOLUMINOUS ; HE MOXOPO- 
 LISES ALL ATTENTION AFTER HE IS INTRODUCED 
 ON THE SCENE. 
 
 * ' In the day when God shall judge the secrets of men by Jesus 
 Christ according to my Gospel." — Rom. ii. 16. 
 
 Closely connected with the subject which has 
 occupied the two last chapters, are one or two 
 circumstances which are certainly remarkable, 
 and appear deserving of consideration. The first 
 of these is the voluminousness of the doctrinal 
 writings of St. Paul in comparison with those of 
 the other apostles; for while all the twelve apostles 
 have together left behind them only seven epistles 
 and the book of Revelations, St. Paul has left 
 fourteen epistles, which contain very much more 
 than twice as much matter as the whole of the 
 others. I exclude from this calculation the four 
 gospels, one of which, with the Acts, was written 
 by St. Luke, who was not an apostle, because 
 they are only narratives of the events which hap- 
 pened during the lifetime of our Lord on earth, 
 
 G 
 
83 
 
 and the words which were uttered by him and 
 those with whom he conversed^ but contain no 
 original matters of doctrine from the mouths of 
 the writers themselves. It cannot^ I imagine, be 
 supposed that this can be accounted for by the 
 circumstance that the twelve, including Matthias, 
 were illiterate men, because half their number 
 showed their capability by writing gospels and a 
 few epistles; and to write those things which 
 they spent their lives in preaching would not seem 
 an excessively difficult matter, more especially 
 seeing that these men were divinely inspired. 
 
 It seems to me that probably the primary cause 
 is to be found in this, — that as they chiefly ad- 
 dressed themselves to Jews, they would not find 
 it necessary to travel so constantly from place to 
 place as St. Paul did, who founded the churches 
 of the Gentiles; and in consequence of this and 
 of their number, they were not separated for such 
 long periods from the congregations under their 
 charge, nor did they find it so difficult on any 
 sudden emergency to visit any one church out of 
 its due course. Now, if this appears a reasonable 
 supposition, it becomes confirmatory of that which 
 I have before said regarding the distinct missions 
 of Paul and the other apostles, and of their prac- 
 tice of preaching to diff'erent sections of the 
 Church almost exclusively. But there is also, I 
 think, another and an especial reason for this 
 circumstance, because it does not stand by itself. 
 
83 
 
 for there is another fact which appears to be 
 intimately connected with it. It not only happens 
 that PauFs doctrinal writings are more than twice 
 as copious as those of all the other apostles to- 
 gether; but it also happens that after his intro- 
 duction, in Acts, ix., wherein his conversion is 
 related, the whole of that book, except three 
 chapters, is entirely monopolised by a history of 
 his doings; and of those three chapters, two are 
 taken up with the account of the baptism of 
 Cornelius, the first uncircumcised Gentile admitted 
 to that sacred rite ; and with Peter's description 
 of it in the presence of the other apostles, and his 
 reasons for administering it ; so that, in fact, after 
 the first eight chapters, nineteen out of the re- 
 maining twenty are devoted to Paul and the Gen- 
 tiles. 
 
 These two circumstances taken together, evi- 
 dently possess a signification of some importance, 
 and should not be passed over unnoticed. It 
 seems as though the object of the Almighty was 
 this — and I speak with a good deal of confidence 
 in saying it — namely, to bring down his divine 
 revelations to the admission of the Gentiles into 
 the covenant of promise, and to the establishment 
 of the apostle to the Gentiles in his high office 
 and supreme authority ; in fact, to the revelation 
 of that mystery which had been hidden from ages, 
 that the Gentiles should be fellow-heirs and of 
 
84 ST. 
 
 one body, and partakers of God^s promise in the 
 Gospel, and of whicli Paul was the minister, and 
 then to treat his great work, to which all things, 
 up to that period, had been co-operating, as fully 
 accomplished. 
 
 Agreeably with this view of the case, it appears 
 also as though there was a reason why God should 
 think fit to ordain that only a comparatively small 
 amount of the writings of the twelve should exist, 
 and so many of St. PauPs, assuming, as I have 
 done, that the former wrote for the circumcision 
 only, namely, that the Jewish Christian churches 
 being intended to exist for so short a period only, 
 might be left more properly to depend upon 
 oral tradition than the Gentile churches, which 
 were to exist for ages ; in fact, to the end of the 
 world ; and it is plain that so long as the apostles 
 or their immediate successors should be yet alive, 
 so long the Christian churches in those parts of 
 the world where the Gospel took its rise and the 
 apostles chiefly lived, would naturally rely very 
 much on unwritten tradition, however unsafe it 
 may be to do so now ; and they, moreover, had 
 the advantage of St. John^s direct instruction, 
 even to the time of the destruction of Jerusalem 
 and the dispersion of the Jewish nation. 
 
 If this proposition be accepted, may it not fur- 
 ther be supposed that this trusting to oral tradi- 
 tion might actually have had the effect of bringing 
 
85 
 
 about the purposes of the Almighty, and causing, 
 or helping to cause, the Jewish Christian churches 
 to fall into heresies, and gradually sink away and 
 disappear through the want of some sufficient and 
 incorruptible rule of faith by which to preserve 
 the truth from corruption ? 
 
86 
 
 CHAPTER VII. 
 
 THE SACRAMENT OF THE LORD^S SUPPER COMPARED 
 WITH THE PASSOVER. 
 
 ** Christ our Passover is sacrificed for us." — 1 Cor. v. 7. 
 
 We took under our consideration in the third 
 chapter certain matters connected with one of the 
 Holy SacramentS; namely, Baptism ; I would now 
 make a few observations on the other, the Lord^s 
 Supper. 
 
 The sacrament of Baptism is, in many respects, 
 very similar to, and apparently a Christian con- 
 tinuance of, the ordinance of circumcision; and 
 like it, is administered to the same individual 
 only once in his lifetime. In like manner, the 
 Sacrament of the Lord^s Supper has many points 
 of similitude with, and seems to be a kind of 
 continuance of, or successor to, the sacrifice of 
 the Passover, and like it is celebrated over and 
 over again by the worshipper ; but it differs 
 therefrom partly in this, that the one is comme- 
 morative and the other prophetic, and partly in 
 certain points which seem to me of great impor- 
 
THE SACRAMENT OF THE LORD^S SUPPER. 87 
 
 tance and exceedingly interesting, and whicli I 
 would now shortly consider. 
 
 St. Paul says, " Christ our Passover is sacrificed 
 for us, therefore let us keep the feast ; not with 
 the old leaven, nor with the leaven of malice and 
 wickedness, but with the unleavened bread of sin- 
 cerity and truth j^^ in which words he alludes 
 manifestly to the feast of unleavened bread, which 
 began at the time when the Paschal lamb was 
 killed. 
 
 Every Scripture reader knows that our Lord 
 was called the Lamb of God, slain before the foun- 
 dation of the world, and that the sacrifices ordained 
 in the Mosaic law were emblems of the offering 
 up of the Lord Jesus on the cross, for our sins ; 
 every one also probably knows that the Passover 
 was especially and conspicuously the emblem of 
 our Lord^s crucifixion, which took place on the 
 morning following his own partaking of it with 
 his disciples : his seizure having been eff*ected on 
 that night, within a few hours after the supper. 
 That the whole of this sacrament of the Lord's 
 Supper is emblematic will not, I imagine, be 
 doubted, even by those who believe in the doctrine 
 of transubstantiation, any more than that the Pass- 
 over was an emblem of the crucifixion ; and as 
 the Jews were commanded to eat the flesh of the 
 lamb, to signify their receiving in themselves the 
 blessings and benefits obtained through the sacri- 
 fice, namely, the security from the visit of the 
 
destroying angel, so we are commanded to eat 
 figuratively the flesh of our Lord Jesus Christ, 
 that is, the bread which is the emblem thereof, 
 to signify that we receive in ourselves the blessings 
 purchased by his death. 
 
 The manner and order of time in which this 
 holy sacrament was ordained seems to be as fol- 
 lows : Our blessed Lord, while partaking of the 
 Paschal supper with the twelve, all of whom were 
 present (Matt. xxvi. 20, and 25. Mark, xiv. 17, 
 18, 20, 23. Luke, xxii. 14) took bread, and brake 
 it, and gave it to them, saying, "This is my body, 
 which is given for you ; '^ and he took the cup 
 after supper (1 Cor. xi. 25), and gave it to them 
 all, saying, " This is my blood of the New Testa- 
 ment,^^ or, " This cup is the New Testament in my 
 blood." In reference to the bread, both Luke 
 and Paul tell us that he said, " Do this in re- 
 membrance of me;" and of the cup the apostle 
 alone tells us that he said, " This do ye as oft as 
 ye drink it in remembrance of me." During the 
 time that they were at supper, but before the 
 ordinance of the sacrament, our Lord told his 
 disciples (Matt. xxvi. 21. Mark, xiv. 18) that 
 one of those present and eating with him should 
 betray him ; they, wishing to know who it was, 
 asked him, one by one, "Is it I?" his answer 
 was, " It is one of the twelve that dippeth with 
 me in the dish." Then Judas asked him, "Mas- 
 ter, is it I?" He said unto him, "Thou hast 
 
COMPARED WITH THE PASSOVER. 89 
 
 said.''^ AVbile they were yet eating our Lord 
 administered and ordained the Holy Sacrament, 
 as ah-eady rehited; and when supper was over 
 (John, xiii.), he rose up from table, and washed 
 his disciples^ feet, and then sat down again; im- 
 mediately after which he again said to them, 
 ^^One of you shall betray me.'' This time Simon 
 Peter beckoned to John to ask who it was of whom 
 he spake, — it having escaped their observation, 
 as it seems to have done a second time, that he 
 had already pointed out the individual, when he 
 told Judas himself. Our Lord answered to John, 
 " He it is to whom I shall give the sop when I 
 have dipped it.^'"' This sop he gave to Judas 
 Iscariot, and then said to him, " That thou doest 
 do quickly/' The disciples generally seem to 
 have been ignorant of the manner in which the 
 betrayer was pointed out, and even John must 
 have taken but little notice of it, or probably he 
 did not actually see the sop given, for no man at 
 the table knew for what intent our Lord spake 
 thus unto Judas; but some thought that he had 
 given directions about the feast of unleavened 
 bread, which w^as to continue for several days. 
 Immediately after this our Lord rebuked Peter 
 for boasting, saying unto him, " The cock shall 
 not crow twice till thou hast denied me thrice." 
 (John, xiii. 38. Matt. xxvi. 34. Mark, xiv. 30. 
 Luke, xxii. 34.) 
 
 The exact order in which these events occurred I 
 
90 THE SACRAMENT OF THE LORD^S SUPPER 
 
 consider to be a matter of some importance, and 
 I would request tlie reader to pay especial atten- 
 tion to it, and by comparing it with the verses to 
 which I have made reference satisfy himself how 
 far I am correct. 
 
 I am aware that some persons have supposed 
 that the washing of the disciples^ feet took place 
 after some supper which preceded the Paschal 
 feast, because of the words in the first, second, 
 and fourth verses of the thirteenth chapter of 
 St. John^s gospel, by whom alone this circum- 
 stance is related. " Now before the feast of the 
 Passover, when Jesus knew that his hour was 
 come," and '^supper being ended, he riseth from 
 supper, and took a towel;" but this supposition 
 appears irreconcileable with the actual account 
 given, for the supper spoken of in the second 
 verse is brought forward as a thing already men- 
 tioned and known to the reader, whereas no sup- 
 per has been spoken of before but that of the 
 Passover. 
 
 In the next place, it was while they were yet 
 assembled, though apparently not still in the 
 house, that Peter was told that the cock should 
 not crow till he had thrice denied our Lord ; and 
 the narrative is continuous, and without any break, 
 till the end. 
 
 Others have supposed that this was really the 
 Paschal Supper, but that the words dn'THju ysvofxsvov, 
 in the second verse, signify that it was ready on 
 
COMPARED WITH THE PASSOVER. 91 
 
 the table, and not finished, nor even begun, so 
 that the events mentioned in the first twelve 
 verses took place before supper ; but here again 
 difficulties meet us in the face. In the Doaay 
 Testament the interpretation is the same as in 
 our version, namely, that supper was finished. 
 This fact is a strong testimony to the correctness 
 of the translation. Mr. Scott, who is the author 
 of this supposition, goes on to assume that, as 
 Judas went immediately out after receiving the 
 sop, he probably was not present at the ordinance 
 of the sacrament. By this he destroys whatever 
 force there may be in his argument, for Judas 
 was decidedly present at the Paschal supper, as is 
 proved in many places, but especially in the 
 seventeenth and eighteenth verses of the four- 
 teenth of St. Mark, during which supper the 
 sacrament was instituted. 
 
 According to both the above suppositions, it is 
 necessary to assume that that which occurred be- 
 fore the feast is not told us till the fourth verse, — 
 "He riseth from supper j^^ whereas the ante- 
 cedent is in the first verse, viz., the words " know- 
 ing^^ and "having loved,'^ the substantive " Jesus^"* 
 being the nominative of the verb "loved;" for it 
 must be observed that the literal translation is 
 not, " When Jesus knew," but, " Jesus knowing 
 that he must depart, having loved his own, loved 
 them to the end;" and the word "he" used as 
 
92 THE SACRAMENT OF THE LORd's SUPPER 
 
 the nominative in the English versions is not 
 found in the Greek. 
 
 I suppose, then, that the first verse should be 
 read as follows : — " Jesus knowing before the feast 
 day of the Passover that his hour was come that 
 he should go out of the world to the Father, hav- 
 ing loved his own which were in the world, loved 
 them to the end/^ And I assume the meaning 
 to be this, that though he never gave any intima- 
 tion to his disciples, till the last supper, of the 
 time of his departure, he himself knew it some short 
 time previously ; not indeed from the beginning, 
 for his knowledge was not unlimited ; as he con- 
 fessed, "Of that day and hour,^^ when certain 
 things which he foretold were to be accomplished f 
 "knoweth no man, no, not the angels which are 
 in heaven, neither the Son, but the Father ;^^ and 
 that his knowledge of the time when, and the per- 
 son by whose treason he should suffer, did not, 
 as might have been expected, considering that 
 the traitor was one of the twelve chosen disciples, 
 interfere with or interrupt that love which he had 
 felt towards them from the beginning. 
 
 Having settled, as well as we are able, the order 
 of time, and the manner in which these events 
 occurred, let us return to the consideration of the 
 connexion between the Passover and the sacrament 
 of the Lord's Supper. 
 
 It beino; remembered that the sacrifices of ani- 
 
COMPARED WITH THE PASSOVER. 93 
 
 mals, under the Mosaic law, were emblems of our 
 Lord's death, the first thing I would notice is that 
 the Jews were commanded to eat the flesh of the 
 Paschal lamb, but on no account to partake of 
 the blood of it, or of any other animal ; and this 
 restriction was insisted upon repeatedly, and very 
 forcibly. Thus, in Deuteronomy, the twelfth chap- 
 ter, — ^^ Only be sure that thou eat not the blood : 
 for the blood is the life; and thou mayest not eat 
 the life with the flesh. Thou shalt not eat it ; 
 thou shalt pour it on the earth as water. Thou 
 shalt not eat it ; that it may go well with thee, 
 and with thy children after thee/^ And in the 
 seventeenth chapter of Leviticus, the tenth and 
 following verses, — " Whatsoever man there be of 
 the house of Israel, or of the strangers that so- 
 journ among you, that eateth any manner of 
 blood, I will even set my face against that soul 
 that eateth blood, and I will cat him ofi" from 
 among his people. For the life of the flesh is in 
 the blood; and I have given it to you upon the 
 altar to make an atonement for your souls : for it 
 is the blood that maketh an atonement for the 
 soul. Therefore I said unto the children of Israel, 
 No soul of you shall eat blood, neither shall any 
 stranger that sojourneth among you eat blood. 
 And whatsoever man there be of the children of 
 Israel, or of the strangers that sojourn among 
 you, which hunteth and catcheth any beast or 
 fowl that may be eaten ; he shall even pour out 
 
94 
 
 the blood thereof, and cover it with dust. For it 
 is the Hfe of all flesh ; the blood of it is for the 
 life thereof : therefore I said unto the children of 
 Israel, Ye shall eat the blood of no manner of 
 flesh : for the life of all flesh is the blood thereof: 
 whosoever eateth it shall be cut ofi"/^ 
 
 The reason stated in this very forcible quotation, 
 which I have purposely given in full, is that the 
 blood is the life, and that it is given to make an 
 atonement for the soul. " Therefore no soul of you 
 shall eat blood.^^ But in the holy sacrament of 
 the Lord^s Supper it is remarkable that he not 
 only gave his blood, as he by a figure calls the 
 wine, to be drank, but said " Drink ye all of it.^^ 
 Now assuredly there must be some important 
 matter signified in this remarkable difi'erence : 
 more especially since so much is said in Holy 
 Scripture regarding the efficacy of the blood of 
 Christ. May it not be considered that God 
 desired to show that the blood of bulls and of 
 goats had no efficacy ? that the law could not give 
 life ? as St. Paul saith, in Galatians, third chap- 
 ter, that blood was given, but not that of animals, 
 to make an atonement for the soul ; and, therefore, 
 that the Jew possessing in the law only the out- 
 ward shadow and form, and not the real enliven- 
 ing power, was not to be entitled thereby to life, 
 and an atonement, which could only be obtained 
 through a better sacrifice. " For the law, having 
 a shadow of good things to come, and not the very 
 
COMPARED AVITU THE PASSOVER. 95 
 
 image of the things, can never, by those sacrifices 
 which they offered year by year continually, make 
 the comers thereunto perfect, for then would they 
 not have ceased to be offered, because that the 
 worshippers once purged should have had no more 
 conscience of sins? but in those sacrifices there is 
 a remembrance again made of sins every year. 
 For it is not possible that the blood of bulls and 
 of goats should take away sins.''"' 
 
 The Jews, then, received only the dead body, — 
 the form and image, — but the blood, which is the 
 life, and the atonement for the soul, they received 
 not, but were compelled to pour it on the earth 
 as water; and even when, at the first Passover, 
 they sprinkled it on the door-posts of their houses, 
 they neither partook of it, as the Christian par- 
 takes of the emblem of our Lord^s blood, nor did 
 they receive from it directly anything more than 
 an earthly benefit ; in short, the real and essential 
 part was by the law withheld from them. 
 
 Now contrast all this with the privileges en- 
 joyed by the Christian. As, through the blood 
 of our Lord shed on the cross for our sins, we 
 actually and indeed receive the blessing of spirit- 
 ual life, and an atonement is effectually made for 
 our souls, so we are privileged to receive not only 
 the emblem of the corporeal or visible form, but 
 the emblem also of the blood, which is the life : 
 so that, indeed, everything is granted unto us, — 
 nothing is withheld. " He that spared not his 
 
own Son, but delivered him up for us all, how 
 shall he not with him also freely give us all 
 things?'^ 
 
 The next thing I would remark is, that our 
 Lord, instituting this sacrament, administered 
 the bread and the wine as two distinct and 
 separate things : first, the bread, during supper, as 
 they were eating, then the cup, after supper, and 
 spoke of each as being or signifying a separate thing, 
 namely, the one, the body ; the other, the blood. 
 
 We must not forget that, as the sacraments are 
 both emblematic, they must be treated as emblems 
 throughout; and here, evidently, independently 
 of the signification of the word 2w/>t,a, which means 
 a dead corpse, is figured, not the living, but the 
 dead body of the Lord ; for when the blood is se- 
 parated from the body, the man must be dead, 
 and it is by the death of Jesus Christ that we are 
 redeemed. 
 
 We then gain the blessing by the death of him 
 whom we have not slain. We neither did actually 
 bear, nor, by the emblem do we now take, on our 
 shoulders, the burden of the murder of our Lord. 
 For us, indeed, he was slain, and that alone is 
 guilt enough. Yet we may truly say our hands 
 are not stained with his blood ; guilty though we 
 be, we are not guilty of his murder ; and we will 
 not step out of our way to volunteer an acknow- 
 ledgment — in receiving spiritually his fiesh and 
 blood — that we did kill, and are now kilHng 
 
COMPARED WITH THE PASSOVER. 97 
 
 over and over again^ our living Lord; that we are 
 ourselves sacrificing him a hundredth time. 
 
 If it were intended by this sacrament to show 
 us partakers in his betrayal and murder, as it is 
 intended to prove our share in the blessings ob- 
 tained by his death, there would not, I conceive, 
 have been the care taken to give an emblem which 
 signifies so difiPerent a thing; and it seems to me 
 that the Church of Rome acts quite consistently 
 with herself, in treating the wine as an unneces- 
 sary thing for the majority of the communicants, 
 that is, for all except the priests, because she 
 teaches that the living Christ is sacrificed over and 
 over again in the celebration of this sacrament, 
 that the flesh and the blood are not separated. 
 
 In the Douay Testament there is a note ap- 
 pended to 1 Cor. xi. 27, wherein it is said, '^ Er- 
 roneous translators/^ — evidently meaning those 
 who prepared our version — ^^ corrupted the text 
 by putting ' and drink ' contrary to the original 
 n irirfi, instead of ' or drink. ^ '^ It would be amus- 
 ing, if the thing were not too important and sacred 
 for a matter of amusement^ to notice the spiteful 
 manner in which this attack is w^orded; while, at 
 the same time^ the correct translation tells even 
 more strongly against the Eomish doctrine than 
 the erroneous one; for the words " eat ^^ and 
 " drink '^ are used no less than five times in four 
 consecutive verses, and in all but one the conjunc- 
 tion between them is "and.'' This is remarkable, 
 
 H 
 
and seems to imply that the exception has some 
 particular meaning, as though it was intended to 
 signify that, in order to show the Lord^s death, it 
 is necessary to eat the bread and drink the wine, 
 that is, to do both ; but that it is possible to eat 
 or drink unworthily, without doing both in an un- 
 worthy manner — as in the case of a person com- 
 mencing the Lord's Supper in the ancient man- 
 ner, as a supper, in a proper spirit, taking the 
 bread worthily, but finishing, through the tempta- 
 tion of his company, by taking the wine to excess, 
 and so vitiating the first part, and becoming 
 guilty of the body as well as the blood of our 
 Lord. 
 
 Amongst those present at the first institution 
 and celebration of this holy rite, was Judas Isca- 
 riot, the betrayer, who also received it in company 
 with the other eleven disciples. After our Lord 
 had administered the bread and the wine, and had 
 also washed his disciples^ feet, he, as I before ob- 
 served, uttered a second time the declaration that 
 one of those present should betray him ; and, in 
 answer to the inquiry of John gave a sign by 
 which the individual might be known : '^ He it 
 is to whom I shall give a sop when I have dipped 
 it.'' 
 
 And here is a further evidence that this, at least, 
 took place after the Paschal supper. John was 
 aware, though none of the others probably were, 
 what the sign was. He seems not to have seen 
 
COMPARED WITH THE PASSOVER. 99 
 
 the sop given, and they who saw it did not know 
 that it was the sign, because, when Judas went 
 immediately out, no man at the table knew why 
 he went, or why our Lord said to him, " Do 
 quickly what thou doest/^ They must have com- 
 pared notes afterwards ; and, on so interesting a 
 subject, they would have done this as soon as they 
 had an opportunity; and, if the sop had been 
 given a day or two before the Last Supper, they 
 would then have known the traitor, and would 
 not have asked one by one, " Is it I ? '^ More- 
 over, they would hardly have consorted with him 
 when they knew his true character ; but the fact 
 is, he went immediately out, and it was night, and 
 they never saw him again till his treason was com- 
 pleted by the betrayal. 
 
 I would now inquire what the sop was, on re- 
 ceiving which, it is said, " the Devil entered into 
 him ; " and again, " he having received the sop 
 went immediately out/^ In the Douay Testament 
 it is translated "bread dipped; ^■' but into what 
 was the bread dipped or sopped, and what is the 
 meaning of the sign? for a signification it as- 
 suredly has. Our Lord did not give signs at 
 random, but his conversation was full of expres- 
 sive emblems. 
 
 Was the bread dipped into the dish from which 
 they had been eating, or into the cup from which 
 they had been drinking ? Certainly not the dish, 
 because it had contained the Paschal lamb, about 
 
100 THE SACRAMENT OF THE LORD^S SUPPER 
 
 which the ordinance was, that nothing was to 
 be left till morning, but if there should be un- 
 avoidably any portion left, it was to be burned. 
 I may, therefore, fairly assume, that as our Lord 
 and his disciples were poor in this world^s goods, 
 and, moreover, that they were thirteen in number, 
 and hearty men, nothing would be left; but 
 whether this were so or not, there is another 
 more decisive reason — namely, as follows. The 
 law was so strict against the eating of blood, and 
 the Jews were so particular in obeying this rule, 
 that their custom was, and still is, to drain the 
 meat so completely on all occasions, whether re- 
 ligious or otherwise, lest a drop of blood should 
 by any chance be left in it, that it came, and now 
 comes, to their tables in a very dry state — in fact, 
 there is no gravy, nothing in which to sop bread. 
 This fact is conclusive as a proof that the bread 
 was not dipped into the dish. The only other 
 vessel in which the bread could have been dipped, 
 I assume to have been the cup, which had shortly 
 before been used in the administration of the wine 
 of the sacrament, and which contained, no doubt, 
 some of that which we should now consider the 
 consecrated wine — that is to say, according to the 
 emblems which I have already shown to be set 
 visibly before us in this holy sacrament, the 
 bread and the wine were mingled for Judas Is- 
 cariot — the flesh and the blood were united — the 
 man Christ Jesus was ahve, Judas swallowed the 
 
 1 
 
COMPARED WITH THE PASSOVER. 101 
 
 emblem of tlie living Christ, and stood forth to 
 those who will examine the type, in his true charac- 
 ter of the actual murderer of the Lord. No wonder 
 it is said, "After the sop Satan entered into him." 
 
 The Romish Church — undoubtedly without in- 
 tending it — confirms this idea; for — teaching that 
 the bread becomes Christ, whole and entire, the 
 living man, possessed of body, blood, soul, and 
 divinity; and that therefore the wine is to be 
 considered almost a superfluity, because, in a 
 living man, the blood is not separated from the 
 flesh — it ordains that the officiating priest, who 
 thus (as it declares) ojffers up Christ again and 
 again for the sins of the world, shall, as a part of 
 the ceremony of the mass, break the bread, and 
 put a particle of it into the cup before he partakes 
 of either himself, saying, " May this mixture to- 
 gether and consecration of the body and blood of 
 our Lord Jesus Christ, be to us who receive it, or 
 assist thereat, effectual to eternal life;''' so that 
 that Church does consider that the mixture of the 
 bread and the wine is necessary to the due cele- 
 bration of this holy sacrament, for him who offers 
 up Christ, according to the notion that the thing 
 shown forth to the worshipper is the living man 
 Christ Jesus, and not his dead body. 
 
 There are many members of our Church who are 
 ignorant that the cup is never administered by the 
 Romish priest to the laity, but that he drinks of 
 it himself, according to the ordinance of his 
 
102 THE SACRAMENT OF THE LORD^S SUPPER. 
 
 Church. This cup, of which he partakes, and 
 which he most carefully drains, lest any, even the 
 smallest portion, should be wasted of that which 
 he believes to be changed into the real blood of 
 Christ, contains the small particle of bread sopped 
 in it, which he believes to be the actual body of 
 Christ; so that he swallows the sop, and, by so 
 doing, sacrifices — that is, kills, by his own act 
 and deed, according to his own belief and the 
 teaching of his Church — the man Christ Jesus, 
 and, without intending it, closely copies the act of 
 Judas the betrayer. 
 
103 
 
 CHAPTER VIII. 
 
 THE REFUSAL OF THE CUP TO THE LAITY^ AND AN 
 INQUIRY AS TO THE TIME WHEN THE APOSTLES 
 RECEIVED THEIR ORDINATION. 
 
 *' In vain do they worship me, teaching for doctrines the 
 commandments of men. For laying aside the commandment 
 of God, ye hold the tradition of men." — Mark, vii. 7, 8. 
 
 The Church of Rome refuses the cup to the lay 
 people, and has, I believe, been always very de- 
 cided on this point. It seems as though she dare 
 not give way, lest the administration of the bread 
 and wine as two separate things should open the 
 eyes of her adherents to the fact, that the notion 
 of our Lord^s living body being actually shown 
 forth in this sacrament is a false one, and so 
 weaken their belief in the power of the priest to 
 bring down Jesus Christ from above substantially, 
 before the eyes of the worshippers. 
 
 But no good reason can be given, why our 
 Lord's commandment should be disobeyed by ad- 
 ministering, not the sacrament which he ordained, 
 but a mutilated substitute invented by man. 
 
 The argument put forth by the Church of Rome 
 
104 THE REFUSAL OF THE CUP TO THE LAITY. 
 
 for doing so, is as follows. The bread being 
 changed into Jesus Christ, whole and entire, con- 
 taining not only the body, but the blood also, 
 with the soul and divinity, the wine becomes un- 
 necessary ; and, though he not only instituted the 
 sacrament in both kinds, but actually said to his 
 disciples, in reference to the cup, "Drink ye all of 
 itj^^ yet this does not prove more than that the 
 priests alone were to receive the latter, for all who 
 were then present were priests. But even if we 
 grant that the twelve were all priests, we might 
 inquire why that should be necessary for them 
 which was unnecessary for others, seeing that 
 there is nothing to indicate that our Lord in- 
 tended to make this difference between them, or, 
 indeed, any difference between the administration 
 of the bread and the wine. 
 
 But why are we required to grant that the 
 twelve were priests ? what evidence is there of 
 this ? and when did they receive their ordination? 
 Was it when our Lord sent them to preach, saying, 
 The kingdom of heaven is at hand ? I believe the 
 Church of Rome itself does not assert this, for 
 there was nothing priestly in this appointment, 
 inasmuch as they were authorized only to preach 
 the near approach of the kingdom of God (]\Iatt. 
 X. 7), and heal the sick, which authority the 
 seventy equally received. (Luke, x. 9.) 
 
 Was it when our Lord said to them, as de- 
 scribed in the eighteenth chapter of St. Matthew, 
 
THE REFUSAL OF THE CUP TO THE LAITY. 105 
 
 ''Whatsoever ye shall bind on earth shall be 
 bound in heaven; and whatsoever ye shall loose 
 on earth shall be loosed in heaven -.'' or when he 
 said these words to Peter alone, accompanied with 
 the promise, " I will give unto thee the keys of 
 the kingdom of heaven ? " In both these cases 
 we must not forget to observe the marked differ- 
 ence in the tense, from that in the authority given 
 to the apostles after our Lord^s resurrection, as 
 related by St. John, in the twentieth chapter, the 
 twenty-first to the twenty-third verses : " As ray 
 Father hath sent me, even so send I you. Re- 
 ceive ye the Holy Ghost; whosesoever sins ye re- 
 mit, they are remitted unto them ; whosesoever ye 
 retain, they are retained."" The former promises 
 are expressed in the future tense, the latter in the 
 present. 
 
 But the Church of Rome holds that, in insti- 
 tuting the sacrament of the Eucharist, our Lord 
 gave to the apostles the office of the Christian 
 priesthood. Let us, then, examine w^hat was ac- 
 tually the privilege and what the command given 
 to the apostles at this particular time. 
 
 That our Lord commanded them to continue 
 the celebration in after times, is gathered only 
 from St. Luke^s gospel, chapter twenty -two, verse 
 nineteen, and from St. PauFs First Epistle to the 
 Corinthians, chapter eleven, verses tw^enty-four 
 and twenty-five, in both which it is stated that, in 
 giving the bread, he said, "This do in remem- 
 
106 THE REFUSAL OF THE CUP TO THE LAITY. 
 
 brance of me.'^ Now, it may be asked, what were 
 they to do ? Was it not that which they had just 
 been commanded to do — namely, to take the 
 bread and eat it ? But the command regarding 
 the wine is somewhat differently worded : " This 
 do ye, as oft as ye drink it, in remembrance of 
 me/^ Now the only way in which this can be 
 interpreted to signify an authority to administer 
 to others, must be by supposing that the thing 
 which they were to do was that which our Lord 
 had himself just done, in which case it becomes a 
 command to administer to others the cup as often 
 as they drank of it themselves, which, in that case, 
 is very remarkable, as signifying of the cup that 
 which is not so clearly shown of the bread — 
 namely, that they were never to receive it them- 
 selves without administering it, at the same time, 
 to others — that is, of necessity, to those not 
 authorised to administer, because, circumstanced 
 as they were, they must often have been entirely 
 separated from their brethren of the ministry. 
 
 The real interpretation, no doubt, of the words 
 ^' Do this,^^ is the same in the case both of the 
 bread and of the wine, " Administer ; '' and, as- 
 suming that which probably very few, if any, will 
 deny, that an authority is here actually given to 
 the apostles to administer this holy sacrament, 
 still, to assert that this is an act of ordination, as 
 the Church of Rome does, and an exclusive 
 authority bestowed on them, and on such as they 
 
THE REFUSAL OF THE CUP TO THE LAITY. 107 
 
 should ordain to perform this religious service, 
 seems to me unwarrantable. For, it may be asked, 
 on what ground can it be argued that the autho- 
 rity to administer one sacrament should make a 
 man a Christian priest or presbyter, while the 
 authority to administer the other did confessedly 
 nothing of the sort ? — for, from the first, it has 
 always been acknowledged that lay-baptism is 
 valid, and we know that it was performed by unor- 
 dained persons ; and, indeed, no pretence of ordi- 
 nation has ever been set up, that I am aware of, 
 for the apostles themselves, until the Lord^s Sup- 
 per was instituted, though they baptized long 
 before. 
 
 The notion that the possession of the privilege 
 of administering this sacrament constitutes a 
 Christian priest, arises from the pretence that it is 
 a sacrifice ofi'ered up for the sins of the people, 
 which latter is just as gratuitous an assumption as 
 the former, and is, in fact, arguing in a circle. 
 The priest must have somewhat to offer, therefore 
 the sacrament of the Lord^s Supper must be a 
 sacrifice ; but a sacrifice can only be offered by a 
 priest, therefore the authority to administer this 
 sacrament makes a man a priest. 
 
 Eut even if we suppose this sacrament to be 
 truly a sacrifice, this would not necessarily distin- 
 guish one man from another; for St. Peter calls 
 his hearers, even the least advanced of them in 
 religious knowledge, a priesthood. " Wherefore," 
 
108 THE REFUSAL OF THE CUP TO THE LAITY. 
 
 he says, in the second chapter of his First Epistle, 
 " laying aside all malice, as new-born babes 
 desire the sincere milk of the word, that ye may 
 grow thereby ; ye also, as lively stones, are built 
 up a spiritual house, an holy priesthood, to offer 
 up spiritual sacrifices acceptable to God by Jesus 
 Christ." 
 
 It is, moreover, to be remembered, that the 
 Paschal lamb — which was a true sacrifice, and, to 
 all appearance, the most important of all those 
 ordained to be offered by the Jews, and, at any 
 rate, that most plainly and conspicuously typical 
 of our blessed Lord^s death — was killed and 
 offered, not by the priests, but by the heads of the 
 families which partook of it ; and, indeed, the 
 Jewish priests w^re not even appointed to their 
 office till after the people had passed through the 
 Red Sea and were in the wilderness. 
 
 But I will go yet farther, and assert with con- 
 fidence, that it was actually impossible that ordi- 
 nation could have been granted to the apostles, or 
 to any other persons, as ministers of the gospel, 
 before our Lord was crucified, that is, before that 
 thing was done which made the Gospel a fact 
 accomplished. The redemption could not be 
 preached before the work was done and the great 
 price paid. It might only be foretold, as was 
 done by the seventy and the twelve when sent out 
 by our Lord, who preached, saying, " The king- 
 dom of heaven is at hand/' — nay, our Lord him- 
 
 I 
 
THE REFUSAL OF THE CUP TO THE LAITY. 109 
 
 self was a minister of the circumcision (Rom. xv. 8), 
 and under the law, which was in full force until 
 his death. 
 
 St. Paul tells us, in the ninth chapter of the 
 Epistle to the Hebrews, that "where a testament 
 is, there must also of necessity be the death of the 
 testator, for a testament is of force after men are 
 dead, otherwise it is of no strength at all while 
 the testator liveth, whereupon neither the first 
 [testament] was dedicated without blood.''^ Now 
 every lawyer will tell us exactly the same thing, 
 and will also teach us that a trustee is not in pos- 
 session of his office, nor holds any power to act, 
 nor, in fact, is he a trustee or executor, until that 
 instrument is in force by which he is appointed. 
 There can be no trustee or executor of a will and 
 testament until the testator be dead, and the tes- 
 tament in force. The apostles, therefore^ could 
 not hold their office under the new testament^ or 
 under the new dispensation, till the death of our 
 Lord Jesus Christ. The thing was utterly impos- 
 sible, but after his resurrection, there was no 
 delay in the appointment, for he then said unto 
 them, " As the Father hath sent me, even so send 
 I you ; and when he had said this, he breathed 
 on them, and saith unto them. Receive ye the 
 Holy Ghost; whosesoever sins ye remit, they are 
 remitted unto them j whosesoever ye retain, they 
 are retained. ^^ 
 
110 
 
 CHAPTER IX. 
 
 CONCLUSION. 
 
 *• These (the spirit and the flesh) are contrary the one to the 
 other." 
 
 The Church of England holds the doctrine that 
 Holy Scripture contains all things necessary to 
 salvation, so that whatsoever is not read therein, 
 nor may be proved thereby, is not to be considered 
 as an article of the faith. This Article does not, 
 of course, bind him who is not a member ; but we 
 have a right to expect that our own fellow-church- 
 men shall act and teach up to it. This being the 
 case, it has often been a matter of astonishment 
 that so many clergymen should hold opinions and 
 teach them, which do not seem to be derived from, 
 or capable of, proof by Holy Scripture alone. 
 
 Thus, the opinions held and taught on the two 
 sacraments — namely, as regards baptism, that re- 
 generation always takes place in it, and then alone; 
 and that to the baptized person only are God^s 
 promises given; and, as regards the Lord's Sup- 
 per, that there is some mysterious change, or, at 
 least, some peculiar virtue imparted to the bread 
 
CONCLUSION. Ill 
 
 and tlie wine, so that they become, in some unde- 
 fined and unexplained way, different from what 
 they were before, and are become so holy and 
 sacred, that a kind of reverence is due to them, as 
 testified by the anxious care that not a crumb shall 
 fall to the ground, nor a single drop of the wine 
 be left, seem to be totally unauthorised by the 
 words of Holy Scripture. 
 
 We must be particularly cautious of that ten- 
 dency which has shown itself in man from the 
 earliest times, that is, the tendency to materialise, 
 — to convert every spiritual thing into something 
 bodily, material, and tangible, — a tendency which 
 is very natural, seeing that while we remain in 
 this world, the animal nature preponderates, and 
 " the natural man receiveth not the things of the 
 Spirit of God, neither can he know them, because 
 they are spiritually discerned.'^ 
 
 When Moses remained forty days in Mount 
 Sinai, the Israelites, supposing that they had lost 
 their visible leader, and not accepting Aaron in 
 his place, would have gods to go before them, 
 gods which were tangible and visible; and this 
 they insisted on, even while the Divine presence 
 was manifest to them on the top of the mountain. 
 In the time of Samuel also, they expressed their 
 dissatisfaction at the theocracy, under which it 
 was their privilege to live, by demanding a visible 
 king to reign over them and be their leader, 
 though the Lord God was their king, the fact 
 
112 CONCLUSION. 
 
 being that a heavenly sovereign, whom they never 
 saw, was not agreeable to their earthly nature. 
 They also applied the prophecies, relating to our 
 Lord Jesus Christ, to an earthly king, whom they 
 expected to come and raise a miuhty and glorious 
 monarchy over the nations of this world. The 
 material temple was their rallying point ; the 
 descent from Abraham, according to the flesh, 
 their great glory and boast. 
 
 After the same manner the Samaritans believed 
 Mount Gerizzim to be the holiest of holy places, 
 and that there alone ought worship to be paid to 
 the Almighty ; but our Lord showed, by his words 
 spoken to the woman at the well of Samaria, how 
 opposed these notions were to a spiritual and true 
 service : " Neither in this mountain, nor yet at 
 Jerusalem, shall ye worship the Father ; but the 
 hour cometh and now is, when the true worship- 
 pers shall worship the Father in spirit and in 
 truth, for the Father seeketh such to worship 
 him ; God is a spirit, and they that worship him 
 must worship him in spirit and in truth." 
 
 The whole history of idolatry is a history of the 
 working of this propensit}^, first, to seek visible 
 tangible objects of reverence as representatives of 
 spiritual things, and then by degrees to treat 
 those individual objects as though they were the 
 spiritual things themselves. It was the indul- 
 gence of this propensity which God forbade, saying, 
 ^' Thou shalt not make to thyself any graven 
 
CONCLUSION. 113 
 
 image ; thou shalt not bow down to them ; " yet 
 this tendency even now finds excuses and pre- 
 tences under which it shelters itself, and all sorts 
 of material things are made to be the receptacles 
 of the reverence and worship of men, who, under 
 the pretence of greater piety, divide and fritter 
 away amongst innumerable sacred and pseudo- 
 sacred things, the honour which is due in a con- 
 centrated form to God alone. 
 
 Thus even amongst some of the members of 
 that pure and ApostoUcal branch of the Church 
 Catholic, to which we have the privilege of be- 
 longing, the spiritual nature of our holy religion 
 is brought into subjection to earthly and material 
 forms and substances, which, however sacred and 
 binding on us, as some of them are, having been 
 ordained by our Lord himself, cannot possess the 
 power too commonly attributed to them. God's 
 merciful promises are declared to be of no avail 
 unless the Christian sacrament of Baptism be first 
 administered by human hands ; and the gift of 
 God, which cannot be purchased with money, may 
 be purchased by a single compliance with one 
 simple form, which is, in ninety-nine cases out of 
 a hundred, attended to or neglected without the 
 assent or dissent of the individual most interested. 
 I say the gift of God is, as some teach, purchased 
 by it, for this is, in fact, the doctrine taught by 
 those who believe, that no promise from God is 
 given to any person until this sacrament be ad- 
 
 I 
 
114 CONCLUSION. 
 
 ministered j but that, instantly on his admission 
 thereby into the visible Church, he is received 
 actually as a child of God in such a sense, that if 
 he is an infant and dies before committing actual 
 sin, he will infallibly be taken up into heaven. 
 
 St. Paul said of circumcision and uncircum- 
 cision, they were nothing but the keeping the 
 commandments of God; and this assertion may 
 surely be applied to the two sacraments, more 
 especially to Baptism, to which also his argu- 
 ments in the end of the second chapter to the 
 Romans seem pertinent : " If the uncircumcision 
 keep the righteousness of the law, shall not his 
 uncircuQicision be counted for circumcision ? and 
 shall not uncircumcision, which is by nature, if it 
 fulfil the law, judge thee, who by the letter and 
 circumcision transgress the law ? For he is not a 
 Jew, which is one outwardly ; neither is that cir- 
 cumcision, which is outward in the flesh : but he 
 is a Jew, which is one inwardly ; and circumcision 
 is that of the heart, in the spirit, and not in the 
 letter ; whose praise is not of men, but of God.^^ 
 
 The word of an honourable man is his bond, 
 but the trust which we place in our fellow-crea- 
 tures seems to be denied to God, whose promises 
 are looked upon as of no value, unless the pledge 
 also is taken to secure their fulfilment, by which 
 course that material pledge, which he has merci- 
 fully vouchsafed to our infirmities for the purpose 
 of strengthening the weak faith, which is the 
 
CONCLUSION. 115 
 
 result of our material nature^ is converted into a 
 hindrance and discouragement, distracting our 
 attention, and causing us to turn aside from the 
 contemplation of the truth and justice of our 
 heavenly Father. 
 
 As to the sacrament of the Lord^s Supper, 
 which, like Baptism, is a simple and plain thing 
 until it is mystified by human pretences ; in it men 
 insist on a change in the bread and the wine, or 
 else a real presence of our Lord^s body ; they 
 think they must bring down Christ from above, 
 and, like Naaman the Syrian, they are dissatisfied 
 if the miracle be not performed according to their 
 own ideas of what should be, and without it this 
 sacrament is too spiritual a matter for them, and 
 therefore is the less valued. 
 
 Our Lord, speaking of the Spirit of truth, said, 
 " The world cannot receive him because it seeth 
 him not.^^ These two senses, if I may so call 
 them, namely, the earthly sight and the spiritual 
 faith, are directly opposite, the one to the other, 
 for " hope that is seen is not hope ; for what a 
 man seeth, why doth he yet hope for ? but if we 
 hope for that we see not, then do we with patience 
 wait for it." The consequence of this want of 
 power to receive^ except they see, is that men 
 must have something to look on; they care not 
 what, whether it be the golden calves with nothing 
 of the God visible in them, or whether it be some 
 other like thing, and a visible mediator must stand 
 
116 CONCLUSION. 
 
 up to satisfy them and cry aloud: ^' These be 
 thy gods, Israel, which brought thee out of 
 the house of bondage/^ 
 
 The sacrifices of the old law, and of the times 
 of the Patriarchs, were forms of worship granted 
 to man to satisfy this longing desire for material 
 worship ; but they converted them to evil, and 
 learned to believe in the sacrifice itself, instead of 
 looking forward to something far better. It was 
 in opposition to this that St. Paul taught that the 
 blood of bulls and goats cannot take away sin. 
 We can hardly understand now how men could 
 have been so ignorant and superstitious ; but in 
 this it seems as though we were sometimes at 
 least like those persons who, remembering their 
 own past follies, wonder at and despise them, 
 while they are in the very act of committing others 
 quite as bad. 
 
 Our own Church has steered remarkably clear 
 of these rocks and quicksands, and long, indeed, 
 may she continue to do so. The many attempts 
 to bring these difficulties upon us have hitherto, 
 by God^s blessing, always raised up a determined 
 and successful opposition ; and so long as Holy 
 Scripture is placed in the van, and laid open 
 before all men, the truth must in the long run 
 triumph ; for although many will persist in read- 
 ing with other people^s eyes, and understanding 
 with other people^s minds, there will always be 
 many also who will refuse to be so shackled. 
 
CONCLUSION. 117 
 
 whose reason will act, and who will not only 
 think but proclaim their thoughts, by which 
 others also wall be led to study, to their own 
 lasting advantage and the overthrow of error. 
 
 " All Scripture w^as given by inspiration of God, 
 and is profitable for doctrine, for reproof, for cor- 
 rection, for instruction in righteousness, that the 
 man of God may be perfect, thoroughly furnished 
 unto all good works ! ■'' 
 
 London : — Printed by G. Barclay, Castle St. Leicester Sq. 
 
April 1857. 
 
 WiaxlxB ^xrLlisIjcb 
 
 BY 
 
 THOMAS HAT CHARD, 
 
 187 PICCADILLY, LONDON. 
 
 ABERNETHY, Dr. J.— Memoirs of John Abernethy, 
 
 F.R.S. "With a View of his Lectures, "Writings, and Character, and 
 Documents relating to his Religious Views, &c. By George Macil- 
 WAiN, F.R.C.S. Third Edition, with two Portraits. "Svo. cloth, IQs. 6d. 
 
 " We reconuueud it as replete with interest and instruction." — Record. 
 
 ALLNUTT, Rev. R. L. — A Course of Sermons on 
 
 the Sixth Chapter of Isaiah, preached during Lent, 1845, at "Wicken 
 Church. By Richaed Lea Allndtt, M.A., Vicar of Damerham, "Wilts. 
 12mo. cloth, gilt edges, 2s. 6d. [ 
 
 ANDERSON, Rev. R.— A Practical Exposition of tlie 
 
 Gospel of St. John. By the late Rev. Robebt Anderson, Perpetual 
 Curate of Trinity Chapel, Brighton. 2 vols. 12mo. cloth, 14*. 
 
 Ten Discourses on the Communion Office of 
 
 the Church of England. With an Appendix. Second Edition. 12mo. 
 cloth, 7s. 
 
 ANLEY, Miss C. — Earlswood: a Tale for the Times. 
 
 By Charlotte Anlet. Second Thousand. Fcap. cloth, 7s. 6d. 
 
 "A pleasinfr and gi'acefiilly written tale, detailing the process by which persons of 
 piety are somethnes perverted to Romisli error." — English Ecvicw. 
 " This tale is singularlj' well conceived." — Evanijelical Magazine. 
 "We can recommend it witli confidence." — Christian Times. 
 
 Influence. A Moral Tale for Young People. 
 
 Fourth Edition, fcap. cloth, 6s 
 
 — Miriam ; or, the Power of Truth. A Jewish 
 
 Tale. Tentli Edition, with a Portrait. Fcap. cloth, Gs. 
 
Works PuMished hjj 
 
 BABINGTOI^, T. — A Practical View of Christian ; 
 
 Education in its Early Stages. By Thomas Babington, Esq. Ninth j 
 
 Edition. ]2mo. cloth, 55. j 
 
 BACON, Eev. H. E.— Lectures for the Use of Sick j 
 
 Persons. By the Rev. H. B. Bacon, M.A. Fcap. cloth, 4.?. M. j 
 
 " TliG Lectivres possess two Teiy pa'eat vecommenclations. Fu-st,— they are brief, j 
 
 coneise, and to the point ; and secondly,— the language is plam, free from ambiguity , I 
 
 and scriptiu-al, &c. &c. It may he veiy piofitahly meditated npon hy the sick ; and | 
 
 yonng elerjoTnen ^\'ill not lay it do>\Ti after penisal without havuig derived some instrac- I 
 
 iiow:'— Christian G-uardian. i 
 
 ■ BATHEE, Archdeacon. — Sermons, chiefly Practical, i 
 
 i:;y the late Edwabb Bather, M. A., Archdeacon of Salop. Vols. I. and i 
 
 III., 8vo. boards, each 8s. { 
 
 Bible Stories, selected from the Old and New I 
 
 Testament, familiarised for the Use of Children ; in Portions. By the j 
 Author of " Questions on the Epistles," &c. Third Edition. 2 vols. 
 18mo. half-hound, each 2a'. (id. 
 
 ! 
 
 BIBDULPE, Sev. T. — The Yonng Churchman i 
 
 Armed. A Catechism for Jimior Members of the Church of England. ; 
 
 By the late Rev. TnEOpniLua Eiddulph, A.M., Mini ..r of St. ; 
 
 Matthew's, Bristol. 18mo. cloth, Is. \ 
 
 BIEB, Eev. C. S. — Romanism Unknown to Primitive ' 
 
 Cliristianity. The substance of Lectures delivered in the Parish Church ! 
 of Gainsborough. By the Rev. C. S. Bihd, M.A. F.L.S., Vicar, Canon 
 
 of Lincoln, and late Fellow of Trinity College, Cambridge. Fcap. cl. 55. ; 
 
 The Parahle of the Sower. Fo;ir Sermons ■ 
 
 preached before the University 
 cloth, 2*. Gd 
 
 of Cambridge, in May, 1845. Fcap. 
 
 For Ever ; and other Devotional Poems, 
 
 particularly Hymns adapted to the Earlier Psalms. Second Edition. 
 32mo. silk, 2s. 6^. 
 
 ] BLUNT, Eev. H. — Posthnmous Sermons. By the 
 
 I late Rev. Henry Blvnt, T\I.A., Rector of Streatham, Surrey. Thii'd 
 
 ! Edition, with a Portrait. 3 vols. 12mo. cloth, each 6s. 
 
 j A Family Exposition of the Pentateuch. 
 
 Fourth Edition. 3 vols. 12mo. cloth, each Gs. 
 
T. Hatchard, 187 Piccadilly. 
 
 BLUNT, Rev. H. 
 
 NIdg Lectures upon the History of Saint Peter. 
 
 Nineteenth Edition. 12mo. cloth, 45. Gtf. 
 
 Eiglit Lectures on the History of Jacob, 
 
 Seventeenth Edition. 12mo. cloth, 4s. 6rf. 
 
 Twelve Lectures on the History of Abraham. 
 
 Thirteenth Edition. r2mo. cloth, 5s. 6rf. 
 
 Lectures on the History of Saint Pan 
 
 Eleventh Edition. 2 Parts. 12mo. cloth, each 55. &d. 
 
 — Lectures on the History of onr Lord and 
 
 Saviour Jesus Christ. Tvv-elfth Edition. 3 Parts. 12mo. cloth, eacla 
 5s. Cid. 
 
 — Discourses upon some of the Doctrinal 
 
 Articles of the Church of England. Ninth Edition. 12mo. cloth, 
 05. ChI. 
 
 — Sermons preached in Trinity Chm'ch, Chelsea. 
 
 Seventli Edition. 12mo. cloth, Gs. 
 
 — A Practical Exposition of the Epistles to the 
 
 Seven Churches of Asia. Fifth Edition. 12mo. cloth, 5.s. Qd. 
 
 — Lectures on the Llistory of Elisha. Eiitli 
 
 Edition. 12rao. cloth, 55. GcZ. 
 
 BE ABLE Y, Eev. C. — Sermons, preached chiefly at 
 
 the Celebration of the Lord's Supper. By the Rev. Chahles Bkadlet, 
 Vicar of Glashury, Brecknockshire. Third Edition. 8vo. cloth, 
 105. (Jd. 
 
 Practical Sermons for every Sunday and 
 
 Principal Holyday in the Year. Fourth Edition. Complete in 1 vol. 
 8vo. cloth, 12.^ 
 
 Sermons preached in the Parish Chnrch of 
 
 Glasbury, Brecknockshire, and St. James's Chapel, Clapham, Surrey. 
 Ninth Edition. In 1 vol. 8vo. cloth, 105. Gc2. 
 
 ' Sermons on some of the Trials, Duties, and 
 
 Encouragements of the Christian Life. Second Edition. 8vo. cloth, 
 10s. CcZ. 
 
Works Published by 
 
 BRADLEY, Eev. A. — Sermons chiefly on Character: 
 
 preached at Hale, Surrey. By the Rev. Abthur Bradley, M.A., 
 Perpetual Curate of Hale, and Michel Fellow of Queen's College, 
 Oxford. Feap. cloth, 5s. 
 
 BUETT, J. — Exempla Necessaria; or, Elementary- 
 Latin Exercises on all the Parts of Speech, and the Substance of 
 Syntax ; containing English Words and Sentences to be turned into 
 Latin, Latin into English, and numerous Examination Questions to be 
 entered on with the Accidence. With an Introduction. By J. Burtt, 
 Teacher of Latin, &c. Third Edition, much enlarged. i8mo. cloth, 
 2s. M. 
 
 CALCUTTA, Bishop of. — The Evidences of Christ- 
 
 ianitj, in a Course of Lectures delivered in the Parish Church of St. 
 Mary, Islington. By the Right Reverend Daniel Wilson, D.D., Bishop 
 of Calcutta, and Metropolitan of India. Fourth Edition. 2 vols. 12mo. 
 cloth, 9s. 
 
 Sermons delivered in India. 8vo. cloth, 125. 
 
 — The Divine Authority and Perpetual Obliga- 
 tion of the Lord's Day asserted in Seven Sermons. Third Edition. 
 12mo. cloth, 3s. 6cf. 
 
 Sermons on Various Subjects of Christian 
 
 Doctrine and Practice. Sixth Edition. 8vo. boards, 12s. ; or]2mo. 5s. 
 
 — A Plain and Affectionate Address to Young 
 
 Persons about to be Confirmed. Twenty-fourth Edition. 12mo. 
 Ad. 
 
 — A Plain and Affectionate Address to Young 
 
 Persons previously to Receiving the Lord's Supper. Fifteenth Edition. 
 12mo. sewed, 4cf. 
 
 CANTERBURY, Archbishop of.— A Practical Expo- 
 
 sition of the New Testament, in the form of Lectures, intended to 
 assist the practice of domestic instruction and devotion. By John Bird, 
 Lord Archbishop of Canterbury. 9 vols. 8vo. cloth (each volume being 
 a separate work), price 9s. 
 
 J 
 
T. Hatchard, 187 Piccadilhj, 
 
 CANTERBURY, Archbishop of. 
 
 — Christian Charity; its Obligations and Objects, 
 
 ■with reference to the present state of Society. In a series of Sermons. 
 Second Edition. 8vo. cloth, 95. ; or 12mo. 65. 
 
 — Apostolical Preaching Considered, in an Ex- 
 amination of St. Paul's Epistles. Also, Four Sermons on Subjects 
 relating to the Christian IMinistry, and preached on different occa- 
 sions. Ninth Edition, enlarged, 8vo. cloth, IO5. Gd. 
 
 — Sermons on the Principal Festivals of the 
 
 Christian Church : to which are added. Three Sermons on Good Friday. 
 Fifth Edition, 8vo. cloth, \0s. M. 
 
 — The Evidences of Christianity, derived from 
 
 its Nature and Reception. Seventh Edition, 8vo. cloth, \0s. 6d. ; or 
 fcap. 35. 
 
 — A Series of Sermons on the Christian Eaith 
 
 and Character. Eighth Edition, 8vo. cloth, 10s. 6c?. ; or 12mo. &s. 
 
 — A Treatise on the Records of the Creation, 
 
 and on the Moral Attributes of the Creator. Sixth Edition, Svo. cloth, 
 10*. 6d. 
 
 Christian Sympathy; a Collection of Letters ad- 
 
 dressed to Mourners. 32mo. cloth, gilt edges, 2s. 6d. 
 
 Christ our Example. By the Author of "The 
 
 Listener." Eighth Edition. Fcap. cloth, -55. 
 
 CONTENTS. 
 
 1. In the Object of Life. 
 
 2. In the Rule of Life. 
 
 3. In his Intercourse with the 
 
 World. 
 
 4. In the Condition of Life. 
 
 5. In his Sorrows. 
 
 6. In his Joys. 
 
 7. In his Death. 
 
 Christian Observer, conducted by Members of the 
 
 Established Church, published monthly, Is. 6d. 
 
Works Published by 
 
 CHUETOIT, Rev. H. B. W.— Thoughts on the Land 
 
 of the Morning; a Record of Two Visits to Palestine, 1849-50. By 
 H. B. WniTAKEE Churton, M.A., Vicar of Icklesham, Sussex, Chapla.in 
 to the Lord Bishop of Chichester, and late Preacher of the Charter- 
 house. Second Edition, corrected and enlarged. Crov/n 8vo. with 
 numerous illustrations, cloth, 10s. Gc?. 
 
 CLOSE, Dean. — Miscellaneous Sermons, preached 
 
 at Cheltenham. By the Very Rev. F. Close, D.D., Dean of Carlisle. 
 Second Edition. 2 vols. 8vo. boards, 21^. 
 
 Common Sense for Housemaids. By A Lady. 
 
 Second Edition, corrected. 12mo. Is. bd. 
 
 Companion to the Book of Common Prayer of the 
 
 United Church of England and Ireland. 24mo. cloth, 2s. Gd. 
 
 Consistency. By Chaelotte Elizabeth. Sixth 
 
 Edition. ISmo. boards, 2s. 6d. 
 
 CRUDEN, A. — A complete Concordance to the 
 
 Holy Scriptures of the Old and New Testament ; or, A Dictionary and 
 Alphabetical Index to the Bible. In Two Parts. To which is added, 
 A Concordance to the Apocrypha. By Alexander Crdden, M.A. 
 The Ninth Edition. With a Life of the Author, by Alexander Chal- 
 mers, F.S.A. 4to. boards, II. Is. 
 
 GUNlfIHGHAM, Eev, J. W. — Sermons. By the 
 
 Rev. J. W. Cunningham, A.M., Vicar of Harrow, and late Fellow of 
 St. John's College, Cambridge. Fifth Edition. 2 vols. 8vo. bds. 1/. 1*. 
 
 Six Lectures on the Book of Jonah. Fcap. 
 
 boards, 3s. 
 
 The Velvet Cushion. Eleventh Edition. 
 
 Fcap. boards, 5s. 
 
 I 
 
T. Hatchard, 187 Piccadilly. 
 
 DRTJMMOND, H. — Social Duties on Christian 
 
 Principles. By Henry DauMMOND, Esq. M.P. Fifth Edition. Fcap. 
 cloth, 4s. 
 
 Eighteen Maxims of Neatness and Order. To 
 
 '^•hich is prefixed an Introduction by Thesesa Tidy. Twenty-fourth 
 Edition. 18mo. sewed, (id. 
 
 EDELMAN, Eev. W.— Sermons on the Historj^ of 
 
 Joseph. Preached in the Parish Chui'ch of St. Mary, Wimbledon. 
 By the Rev. W. Edelman, Perpetual Curate of Merton. 12mo. cloth, 5*. 
 
 The Family Pastor ; or^ Short Sermons for 
 
 Family Eeading. 12mo. cloth, 35. (id. 
 
 I EDMUNDS, Rev. J.— The Seven Sayings of Christ 
 
 I on the Cross. Seven Lent Lectures. To which is prefixed a Gospel 
 
 j Harmony of the Passion of our Lord and Saviour Jesus Christ. With 
 
 I Explanatory Notes. By the S.ev. John Edmunds, M.A., formerly 
 
 ! Fellow of the University of Durham. Fcap. cloth, 3s. 6(/. 
 
 i 
 
 Sermons, preached for the most part in a 
 
 Country Church in the Diocese of Durham. Second Series. Fcap. 
 cloth, .55. 6c?. 
 
 " The Sennona eontauied in this volume are generally sound and eminentl}'- practical, 
 p_nd admirably adapted for the pui-pose for which they are published — to be read in 
 faniilies to childi-eu and servants on the Sunday evening."— Jo/jji Bull. 
 
 ELLIOTT, Rev. G. B.— The Rev. C. B. Elliott's Hor^ 
 
 Apocalypticse ; Abridged for the School-room, and for Family Reading. 
 Second Edition, revised and corrected. AVith a Recommendatory Notice 
 by the Author of the " Horae Apocalypticee." Fcap. cloth, Zs. 
 
 Far off: Part I. ; or Asia and Australia Described. 
 
 With Anecdotes and numerous Illustrations. By the Author of " Peep 
 of Day," &c. Twelfth Thousand. Fcap. cloth, 4s. 
 
 "■ We have Bometimes met tlergj-men who are in the habit of endeavom-iuK to promote 
 the Missionary cause in their parishes, who would be tluuLkful for siich a Mttle book as 
 this. It seems to us just the sort of book that miftht be read out to a class of yoiui},' per- 
 sons, either in Kational Schools or othervdse, and which would be certain to interest 
 them exceedingly."— i:»(/ni.7t Eevieic. 
 
Works Published by 
 
 Far off: Part II. ; or, Africa and America Described. 
 
 "With Anecdotes and numerous Illustrations. Seventh Thousand. 
 Fcap. cloth, 4s. 
 
 FENELON. — Extracts from the Religious Works of 
 
 Fenelon, Archbishop of Cambray. Translated from the Original 
 French. By Miss Marshall. Eleventh Edition, with a Portrait. 
 Fcap. cloth, 5s. 
 
 FINCHER, J. — The Achievements of Prayer. 
 
 Selected exclusively from the Holy Scriptures. By the late Joseph 
 FiNCHEK, Esq. With a Testimony to the Work by James Montgomery, 
 Esq., Sheffield. Third Edition. 12mo. cloth, Gs. 
 
 The Interposition of Divine Providence. 
 
 Selected exclusively from the Holy Scriptures. 12mo. cloth, Gs. 
 
 FORSYTH, Rev. J. H. — Sermons by the late Rev. 
 
 John Hamilton Foksytl', M.A., Curate of Weston-super-Mare, and 
 afterwards Minister of Dowry Chapel, Clifton, Domestic Chaplain to the 
 Marquis of Thomond. With a Memoir of the Author, by the Rev. 
 Edward Wilson, M. A., Vicar of Nocton, Lincolnshire. Third Edition. 
 8vo. cloth, with Portrait, 10s. Q>d. 
 
 " The character of Mr. Torayth is one which wo greatly admire," &c.— Christian 
 Oheerver. 
 
 GARBETT, Archdeacon. — Christ on Earth, in Hea- 
 ven, and on the Judgment-seat. By the Ven. James Garbett, M.A., 
 Archdeacon of Chichester, 2 vols. 12mo. clotb, 12s. 
 
 "Iso one can read these voliunes without great delight and profit."— CViwf/rt;) 
 Observer. 
 
 — Parochial Sermons. 2 vols. 8vo. cloth, 
 
 each 12s. 
 
 — Christ as Prophet, Priest, and King ; being a 
 
 Vindication of the Church of England from Theological Novelties. In 
 Eight Lectures, preached before the University of Oxford, at Canon 
 Bampton's Lecture, 1 842. 2 vols. 8vo. cloth II. As. 
 
T. Hatchard, 187 Piccadilly. 
 
 GARBETT, Arclideacon. 
 
 The Beatitudes of the Mount. In Seventeen 
 
 Sermons. 12mo. cloth, Is. 
 
 " There is a depth and a solidity in these discourses, which favonrably distingnish 
 them from so many of the superficial productions with which the press is teeming. 
 The reader cannot but feel that he has something worth thinking ofpresented to him ; 
 and the more he ponders them the greater will he his profit."— CTiure/t o/ Englatid 
 Magazine. 
 
 GIBBON, E. — The History of the Dechne and Fall 
 
 of the Roman Empire. By Edward Gibbon, Esq. New Edition, 
 8 vols. 8vo. cloth, 3/. 
 
 The Gipsies. Dedicated, by permission, to JajMES 
 
 Crabb, the Gipsies' Friend. Fcap. cloth, 4s. 6d. 
 
 GOODE, Rev. F. — The Better Covenant practically 
 
 Considered, from Heb, viii. 6, 10-12; with a Supplement on Philip. 11. 
 12, 13, and Notes. By the late Rev. F. Goode, 2»I.A. Fifth Edition. 
 To which is added, A Sermon on Jer. xxxi. 31-34. Fcap. cloth, 7*. 
 
 GOODE, Rev. W. — The Nature of Christ's Presence 
 
 in the Eucharist ; or, the True Doctrine of the Real Presence Vindi- 
 cated ; in opposition to the fictitious Real Presence asserted by Arch- 
 deacon Denison, Mr. (late Archdeacon) "NVilberforce, and Dr. Pusey: 
 with full proof of the real character of the attempt made by those 
 authors to represent their doctrine as that of the Church of England 
 and her divines. By William Goode, M.A. F.S. A., Rector of St. Mar- 
 garet, Lothbury. 2 vols. Svo. cloth, 21*. 
 
 Aid for Determining some Disputed Points 
 
 — A Yindication of the Doctrine of the Church 
 
 of England on the Validity of the Orders of the Scotch and Foreign 
 Non-Episcopal Churches. Svo. cloth, Pis. 
 
 — The Doctrine of the Church of England as 
 
 to the Effects of Baptism in the case of Infants. "Syith an Appendix, 
 containing the Baptismal Services of Luther and the Nuremberg and 
 Cologne Liturgies. Second Edition. Svo. cloth, 15*. 
 
 a2 
 
10 Works Published by 
 
 The Gospel of Other Days ; or, Thoiiglits on Old 
 
 and New Testament Scriptures." By the Author of '^" Seed Time and 
 Harvest." 18mo. cloth, Is. 
 
 " We heartily welcome the little 1)001!: .... As a sound and eminently practical 
 compression of a gi-eat siiliject into a very smtill compass, we cuu heartily reconimenu 
 it." — Bicherstcth's Weekly Visitor. 
 
 GSIFFITH, Rev. T.— The Spiritual Life. By the 
 
 Rev. TiJosiAS GniFFiTH, A.M., Mini-^ter of Kam's Episcopal Chapel, 
 Homerton. Sixth Edition. Fcap. cloth, 5a-. 
 
 — Live while You Live ; or. Scripture Yiews of 
 
 Human Life. Sixth Edition. 18mo. cloth, 2s. Gd. 
 
 — The Lord's Prayer, contemplated as the Ex- 
 
 pi-ession of the Primary Elements of Deroutness. Second Edition. 
 Fcap. 8vo. cloth, 35. 6d. 
 
 — Confirmation and the Baptismal Vow: for 
 
 Catechumens, Communicants, Parents, and Sponsors. Fourth Edition. 
 Fcap. Svo. cloth, 3s. 6d. 
 
 — Confirmation; its Nature, Importance^ and 
 
 Benefits. Fourth Edition, id. ; or 3s. (jd. a dozen. 
 
 — Our Baptismal Standing practically Con- 
 
 sklored, 12mo. 1*. 6d. 
 
 The Lord's Supper; its Nature, Requirements, 
 
 and Benefits. Third Edition. Fcap. Sto. cloth, 25. 6rf. 
 
 GHAGLIA, C. — A Pocket Dictionary of the Italian 
 
 and English Languages. By C. Graglia. Square ISmo. bound, 45. 6rf. 
 
 I 
 
T. Hatchard, 187 Ficcadilhj. U 
 
 GEAY, Mrs. H. — Emperors of Rome from Augus- 
 tus to Constantine : being a Continuation of the History of RoraeT By 
 Mrs. Hamilton Gbay. 1 vol. 12mo. with Illustrations, %s. 
 
 " So many applications aro mailo to ns for liistoiies siiitetl to a period of life ■when 
 the mind is beginning to devclope its power, and to find satisfaction in connecting the 
 past viith the present and the future in human affairs, that we are induced to recom- 
 mend those volumes, wliich, however widely circulated, have not half the circulation 
 which they desers-e. They are clearly -*\T:itten. They neither minister to childish im- 
 becility, nor take for granted a measure of Imowledge which cannot be lawfully expected 
 of the young. They present the page of history as it really is — not a series of dry 
 details, nor of gorgeous spectacles, but wth enough of plain fact to instruct the under- 
 standing, ;ind of romantio incident to kindle the sjnnpathies and affections."— 
 Christian Observer. 
 
 "We have no hesitation in sajing. that this is one of the 1^681 histories of the Eoman 
 Empire for children and young people which has come under our notice. Mrs. Hamil- 
 ton Gray hws made herself acquainted v.-ith at least some of the more important ancient 
 writers on the siibject of which she treats, iind also with the criticisms of Niebuhr and 
 otfaer modern investigators of Roman hiiitovj."—Aihenau}n. 
 
 "It may be recommended as a clear, rapid, and well-arraBged summary of facts, 
 pointed by freqiient but brief reflections. . . . The book is a verr good compendiiun 
 of the Imperial Historj', primarily designed for children, but useful for all." — Spectator. 
 
 " It would he an erroneous impression to convey of this volume, that it is written 
 solely for schools and children. In reality it is an abridgment far more liliely to be ixse- 
 fiil to grown-up persons, who can reflect upon the working of general laws, and make 
 their o\\ni obsen-ations upon men and tilings. A striking characteristic of the book is 
 the impartiality of its political tone, and its liigh moral feeling.'"— ^.i-anuner. 
 
 History of Rome for Young Persons. With 
 
 numez-ous Wood Engravings. 2 vols. 12mo. cloth, 12s. 
 
 " A very ingenioiis attempt to bring the recent discoveries of the critical school into 
 working competition with the miserable Goldsmiths and Pinnocks of our youth." — 
 Christian Remembrancer. 
 
 " The clear, lively, and pleasing style of narration is admirably calculated to awaken 
 and sustain the attention." — Atheiiceum. 
 
 The History of Etruria. Part I. Tarchun 
 
 and his Times. From the Foundation of Tarquinia to the Foundation 
 of Rome. Part II. From the Foundation of Rome to the General 
 Peace of Anno Tarquiniensis, 839, b.c, 348. 2 vols, post 8vo. cloth, 
 each 12s. 
 
 " A work which we strongly recommend as certain to afford pleasure and profit to 
 6T©Ky rea(liei."—Athenaum. 
 
 Tour to the Sepulchres of Etruria in 1839. 
 
 Third Edition. With numerous Illustrations, post 8vo. cloth, IZ. Is. 
 
 " Mrs. Gray has won an hononrable place in the largo assembly of modem female 
 vf riiex^:'— Quarterly Eevieic. 
 
 "AVe warmljr recommend Mrs. Gray's most useful and interesting volume." — 
 Edinburtjh li/iViei>. 
 
12 Works Published by 
 
 GRAY, Miss A. T.— The Twin Pupils; or, Educa- 
 
 tion at Home. A Tale addressed to the Young. By Ann Thomson 
 Gray. Fcap. cloth, 75. M. 
 
 " The stor\' is well planned, well varied, and well written." — Spectator. 
 
 " More sound principles and useful practical remarks we have not lately met in any- 
 work on the much-treated subject of education. The hook is wiitten with Uveliness as 
 well as good serme."— Literary Gazette. 
 
 " A volume of excellent tendency, wliich may be put with safety and advantaga Into 
 the hands of well-educated young people."— JErnn^eHcn? Magazine. 
 
 GUIMSTON, Hon. Miss. — Arrangement of the Com- 
 mon Prayer-Book and Lessons. Dedicated, by Permission, to Her 
 
 Majesty. 
 
 The peculiar advantage of this arrangement consists in having the entire 
 Morning and Evening Services printed in a large clear type, in two portable 
 volumes, one for the Morning and the other for the Evening. 
 
 The following are the prices: — 
 
 Koyal 18 mo. morocco, elegant . 
 
 Ditto plain 
 
 Ditto calf, gilt leaves . 
 
 Royal 32mo. morocco, elegant . 
 
 Ditto plain 
 
 Ditto calf, gilt leaves . 
 
 EANKINSON, Eev. T. E. — Poems. By TiioiHAS 
 
 Edwakds Hankinson, M. a., late of Corpus Christi College, Cambridge, 
 and Minister of St. Matthew's Chapel, Denmark Hill. Edited by his 
 Brothers. Fourth Edition. Fcap. cloth, 75. 
 
 
 £ 
 
 5. 
 
 <t. 
 
 1 
 
 15 
 
 
 
 
 1 
 
 10 
 
 
 
 
 1 
 
 5 
 
 
 
 
 1 
 
 4 
 
 
 
 
 I 
 
 I 
 
 
 
 
 16 
 
 
 
 Sermons. 8vo. cloth, IO5. 6d, 
 
 HARE, Eev. A. W. — Sermons to a Country Con- 
 
 gi-egation. By Augustus William Hare, A.M., late Fellow of New 
 College, and Rector of Alton Barnes. Seventh Edition. 2 vols. 12mo. 
 cloth, IGi-. 
 
 " They are, in truth, as appears to us, compositions of very rare merit, and realise a 
 notion we have always entertained, that a sermon for om- riiral congregations there 
 somewhere was, if it could be hit off, which in language should be familiar wiUiout being 
 plain, and in matter solid without being abstrase."— Quarterly Eeview. 
 
 HASTINGS, Rev. H. J.— Parochial Sermons, from 
 
 Trinity to Advent. By Henry James Hastings, M.A., Honorary Canon 
 of Worcester, Rural Dean, Rector of Maitley, Worcestershire. 8vo. 
 cloth, 125. 
 
T. HatcJiard, 187 Piccadilhj. 13 
 
 HATCHARD, Eov. T. G.— Food for my Flock: 
 
 being Sermons delivered in tlio Parish Church of Havant, Hants. By 
 T. Goodwin Hatcuard, M.A., Kector of St. Nicholas, Guildford, and 
 Domestic Chaplain to the Mai-quis Conyngham. Fcap. cloth, 5*. dd. 
 
 " These Senuous are m:irko(l by unaffected piety, gi-cat clearness of exposition, and a 
 direct plainness of style luid puiposa which render them pre-eminently practical."— 
 Britannia. 
 
 " A set of plain, spirited discourses, which are not unlikely to disturb the repose of 
 the drowsy, and to send home simple truths to the hearts that heed them. The Sermons 
 are, besides, scriptiu-al in their doctrinal views, charitable in temper, impolcmical, 
 rather asserting the truth thau contentUng for it." — Christian Observer. 
 
 HIFFEENAN, Rev. J. M. — Sketches from Our 
 
 Lord's History. By the Rev. J. M. Hiffernan, A.M., Author of 
 " Characters and Events in Scripture," " Y\"atch unto Prayer." Fcap. i 
 cloth, 5s. i 
 
 Hints on Early Education and jSTursery Discipline. 
 
 Sixteenth Edition. 12mo. cloth, 3s. Gcf. 
 
 Hints for Reflection. Compiled from various Au- 
 thors. Third Edition. 32mo. cloth, 25. 
 
 History of Job^ in Language adapted to Children. 
 
 By the Author of the "Peep of Day," " Line upon Line," &c. ISmo. 
 cloth. Is. 
 
 HOAEE, Eev. E. — The Scriptural Principles of our 
 
 Protestant Church. By the Rev, Edwaed Hoare, A.M., Incumbent of 
 Trinity Chux'ch, Tonb ridge Wells. Second Edition. 12mo. cloth, 3*. 
 
 — The Time of the End; or, the World, the 
 
 "Visible Church, and the People of God, at the Advent of the Lord. 
 Third Edition. 12mo. cloth, Is. 6d. 
 
 The Communion, and the Communicant. 
 
 18mo. 3s. per dozen. 
 
14 Woi^ks Published by 
 
 HODGSON, ReY. C— Family Prayers for One Month. 
 
 By various Clergymen. Arranged and Edited by the Rev. Chakles 
 Hodgson, M.A., Rector of Barton-le-Street, Yorkshire. Abridged 
 Edition. To which have been added, Prayers for Pai'ticular Seasons. 
 
 Amongst the Contributors are His Grace the Archbishop of Canter- 
 bury, the late Rev. Chancellor Raikes, the Ven. Archdeacon Sandford, 
 the late Rev. J. Haldane Stewart, Rev. Charles Bridges, Rev. C. A. 
 Thurlow, the late Rev. E. Bickersteth, &c. &c. Fcap. cloth, Zs. 6(f. 
 
 Holidays at Lynmere; or. Conversations on tlie 
 
 Miracles of our Lord. By a Lady. Edited by the Rev. Charles F. 
 Mackenzie, M.A., Fellow of Caius College, Cambridge. ISmo. cloth, 
 Zs. Cd. 
 
 HOPE, Dr. — Memoirs of the late James Hope, M.D. 
 
 Physician to St. George's Hospital, &c. &c. By Mrs. Hope. To which 
 
 are added, Keniarks on Classical^ Education, by Dr. Hope. And 
 
 Letters from a Senior to a Junior Physician, by Dr. Burdee.. The 
 
 whole edited by Klein Grant, M.D. &c. &c. Fourth Edition. Post 
 
 8vo. cloth, 7s. 
 
 " The general, as well as the medical reader, will find this a most InterestiBg and 
 instructive volume." — Gentleman's Magazine. 
 
 " A. very interesting menioii- to every class of readers." — Christian Observer. 
 
 HOPE, Mrs. — Self-Education and the Formation of 
 
 Character : Addressed to the Young. By Mrs. Hope. Second Edition, 
 
 Revised. 18mo. cloth, 2s. 6d. 
 
 " Parents and teachers will gain manj' useful liints fl'om the perusal of this volume."— 
 EeeoTd. 
 
 HUME and SMOLLETT.— The History of England, 
 
 from the Invasion of Julius Caesar to the Death of George the Second. 
 By D. Home and T. Smollett. 10 vols. 8vo. cloth 4Z. 
 
 JACKSON, Rev. F. — Sermons. By the Rev. Fre- 
 deric Jackson, Incumbent of Parson Drove, Isle of Ely. 2 vols. fcap. 
 cloth, each bs. 
 
 " Discourses addressed to a ■\-iUage congi-egation. The chief aim of the preacher has 
 heen to enforce practical conclusions for the guidance of the humblest, from some of the 
 most striking events or senthnents of Scripture. The style is plain and forcible." — 
 Bpectator. 
 
 JEWSBURY, Miss M. J.— Letters to the Young. 
 
 By Maria Jane Jewsbdry. Fifth Edition. Fcap. cloth, 5*. 
 
T. Hatchard, 187 Piccadilly. 15 
 
 The Interrogator; or, Universal Ancient Plistorj, 
 
 in O.uestions and Answers. By a Ladt. 12iao. roan, oi. 
 
 Liglit in the Dwelling ; or, a Harmony of the Four 
 
 Gospels, with very Short and Simple Remarks adapted to Reading at 
 Family Prayers, and arranged in 365 sections, for every day of the year. 
 By the Author of " The Peep of Da,y," " Line upon Line," &c. Revised 
 and Corrected by a Clergyman of the Church of England. Fourteenth 
 Thousand. 12mo. cloth, 85. ; or in 8vo. large type, 125. 
 
 Line upon Line ; or, a Second Series of the Earliest 
 
 Religious Instruction the Infant Mind is capable of receiving ; with 
 Verses illustrative of the Subjects. By the Author of " The Peep of 
 Day," &c. Part I. Sixty-sixth Thousand. Part II. Fifty-seventh 
 Thousand, 18mo. cloth, each 2s. (Jd. 
 
 LITTON, Eev. E. A. — The Mosaic Dispensation 
 
 considered as Introductoi'y to Christianity. Eight Sermons preached 
 before the University of Oxford, at the Bampton Lecture for 1856. By 
 the Rev. Ed^iyaiid Aethuk, Litton, M.A., late Fellow of Oriel College. 
 Svo. cloth, 105. 6d. 
 
 " We most earnestly direct the deep and serious attention of iinderpTiaduates at oiu- 
 tuiiversities, and tlieolo§lcal students generally, to these weightj- and importantlectui-es." 
 —RecoTd. 
 
 M'lTEILE, Eev. Dr. — Lectures on the Church of 
 
 England, delivered in London, March 1840. By Hugh M'Neile, jy.D., 
 Hon. Canon of Chester, and Incumbent of St. Paul's Church, Prince's 
 Park, Liverpool. Eighth Edition. 12mo. cloth, 5,9. 
 
 Lectures on the Sympathies, Sufferings, and 
 
 Resurrection of the Lord Jesus Christ, delivered in Liverpool during 
 Passion "Week and Easter Day. Thii'd Edition. 12mo. cloth, 4s. Qd. 
 
 MAEEIOTT, Eev. H. — Sermons on the Character 
 
 and Duties of "Women. By the Rev. Haevet IMarriott, Vicar of 
 Loddiswell, and Chaplain to the Right Honourable Lord Kenyon. 1 2mo. 
 cloth, 35. 6d. 
 
 — Four Coui'ses of Practical Sermons. Svo. 
 
 each 10s. Gd. 
 
16 Works Published by 
 
 MARSDEIT, Eev. J. B.— The History of the Early 
 
 Puritans ; from the Reformation to the Opening of the Civil War m 
 1G42. By J. B. Maksden, M.A. Second Edition. 8vo. cloth, 10s. Q,d. 
 
 — The History of the later Puritans ; from the 
 
 Opening of the Ci^'il War in 1642, to the Ejection of the Non-conforming 
 Clergy in 16G2. Second Edition. 8yo. cloth, 105. 6d. 
 
 MAESHALL, Miss. — Extracts from the Religious 
 
 Works of Fenelon, Archbishop of Cambray. Translated from the 
 Original French. By Miss Marshall. Eleventh Edition, with a Por- 
 trait. Fcap. cloth, b$. 
 
 MEEK, Eev. E. — The Mutual Recognition and Ex- 
 alted Felicity of Glorified Saints. By the Rev. Robert Meek, M.A., 
 Rector of St. Michael, Sutton Bonnington, Notts. Fifth Edition. Fcap. 
 cloth, 35. 6fl. 
 
 Practical and Devotional Meditations on the 
 
 Lord's. Supper, or Holy Communion. 18mo. cloth, 25. 6cf. 
 
 Passion Week; a Practical and Devotional 
 
 Exposition of the Gospels and Epistles appointed for that Season, com- 
 posed for the Closet and the Family. 12mo. boards, 45. 
 
 NATT, Eev. JOHK — Posthumous Sennons. By 
 
 the Rev. John Natt, B.D., formerly Fellow of St. John's College, 
 Oxford, and Vicar of St. Sepulchre's, London. With a Prefatory Me- 
 moir. 12mo. cloth, 05. 
 
 Near Home ; or, the Countries of Europe described 
 
 to Children, with Anecdotes. By the Author of " Peep of Day," 
 " Light in the Dwelling," etc. Illustrated with numerous Wood En- 
 gravings. Twenty- second Thousand. Fcap. cloth, bg. 
 
 " It must be very iiitorestiiis to children. Those to whom we have read passages, 
 taken at nuidom, clap theh- little hands with deUght/'— £«r/Zf.ift Journal of Education. 
 
 " A well-arrauged and well-written book for children ; compiled from the best \vriterg 
 on the various countries, and full of sound ajid useful information, pleasantlj- convoyed 
 for the most part in the homely monusyllabie Saxou which children learn ftoni their 
 mothers and nviiiies."—Athen(sum. 
 
T. Hatchard, 187 Piccadilly. 17 
 
 NeAY jManual of Devotions ; containing Family and 
 
 Private Prayei'S, the Office for the Holy Communion, &c. 12mo. bd. 4s. 
 
 NEWNHAM, W. — A Tribute of Sympathy Acl- 
 
 dressed to Mom-nei-s. By W. Newnham. Esq. M.R.S.L. 
 
 Contents:—!. Indulgence of Grief. — 2. Moderation of Grief. — 3. Ex- 
 cessive Sorrow. — 4. Advantages of Sorrow. — 5. Self-examination. — 6. Re- 
 signation. — 7. Sources of Consolation. Eleventh Edition. Fcap. cloth, 55. 
 
 NIND, Eev. W. — Lecture -Sermons, preached in 
 
 a Country Parish Church. By William Nind, M.A., late Fellow of 
 St. Peter's College, Cambridge, and Vicar of Cheri-y Hinton. Second 
 Series. 12mo. cloth, 6*. 
 
 " Sennons distmgtushed by brerity, good sense, and a plainness of manner and expo- 
 sition wliich -(veil adapt them for family perasal, especially as their style is neat and 
 Simple, not \)aje:'— Spectator. 
 
 " The many -srho have read the first Tolnme of these sermons, -will welcome, no donbt, 
 mthjoy the appearance of the second. They are readable and preachable ; and those 
 of the second volum* are even plainer and simpler than their predecessors. "VVe recom- 
 mend both volumes most lieaitily."— English Eevitic. 
 
 Night of Toil; or, a Familiar Account of the 
 
 Labours of the First Missionaries in the South Sea Islands. By the 
 Author of " The Peep of Day," " Near Home," &c. Fourth Edition. 
 Fcap. cloth, 4s. 
 
 NOETHESK, Countess of.— The Sheltering Yine. 
 
 Selections by the Countess of Nokthesk. With an Introduction by 
 the Very Rev. R. C. Teench, D.D., Dean of Westminster. Third 
 Thousand. 3 vols, small 8vo. cloth, lis. 
 
 The object of this Work is to afford consolation under the various 
 trials of mind and body to which all are exposed, by a Selection of Texts 
 and Passages from Holy Scripture, and Extracts from Old and Modern 
 Authors, in Prose and Poetry, with a Selection of Prayers adapted to 
 the same. 
 
 " There is no published selection that we can call to mind which can, for an instant, 
 bear comparison with this so efficiently made by Lady Northesk. In all respects, we 
 have never seen a work so complotalj' calculated to command success." — Chareh (urul 
 State Gazette. 
 
 NUGENT'S Pocket Dictionary of the French and 
 
 English Languages. The Twenty-sixth Edition, revised by J. C. Tasver, 
 French Blaster, Eton, &c. Square iSmo. bound, As. 6d. 
 
18 Works Published by 
 
 OAKLEY, Eev. C. E.— The English Bible, and its 
 
 History. A Lecture delivered in the School-room at Tortworth Court, 
 Gloucestershire, January 23, 1854. By the Rev. C. E. Oaklev, B.A., 
 Rector of Wickv/ar, Gloucestershire, and Domestic Chaplain to the 
 Earl of Ducie. Fcap. cloth. Is. 6^. 
 
 OXE^TBEN, Eev. A.— The Cottage Library. Vol. I. 
 
 The Sacrament of Baptism. By the Rev.^sHTON Oxendek, Rector of 
 Pluckley, Kent. 18mo. sewed, \s. ; or cloth, \s. M. 
 
 " A little book of probably large usefulness. It avoids disputed points, but conveys a 
 clear aud simple view of the holy rite of baptism. It is admirably suited to the cottige, 
 as well as to all places in which ignorance reigns upon the subject."— C/iiMrft and Slate 
 Gazette. 
 
 The Cottacre Library. Yol. IL The Sacra- 
 
 ment of the Lord's Supper. Third Edition. ISmo. cloth, Is. 
 
 The Cottase Library. Vol. IIL A Plain 
 
 Histoi-y of the Christian Church. Second Edition. 18mo. cloth, L 
 
 — The Cottage Library. Yol. lY. Fervent 
 
 Prayer. 18mo. sewed, Is.; or cloth, Is. Grf. 
 
 — The Cottage Library. Yol. Y. God's Message 
 
 to the Poor: being Eleven Plain Sermons preached in Pluckley Church. 
 Second Edition. ISmo. cloth, 2s. 
 
 — The Cottage Library. YoL. YI. The Story 
 
 of Ruth. 18mo. cloth, 2i. 
 
 OXFOED, Bishop of. — Four Sermons, preached 
 
 before Her Most Gracious Majesty Queen Victoria in 1841 and 1842. 
 By Samuel, Lord Bishop of Oxford, Char.cellor of the Most Noble Order 
 of the Garter, Lord High Almoner to the Queen. Published -by Com- 
 mand. Third Edition. Fcap. 8vo. cloth, As. 
 
 PARZEE, Miss E. S.— Truth without Novelty; or, 
 
 a Course of Scriptural Instruction for every Sunday in the Year, prin- 
 cipally designed for Private Family Instruction and Sunday Schools. 
 By Frances S. Paeker. Second Edition. Fcap. cloth, 3s. 
 
T. Hatchard, 187 Piccadilly. 19 
 
 PAB,EY, Sir W. E. — Thoughts on the Parental 
 
 Character of God. By Rear- Admiral Sir V/illiam Edward Fabry, R.N. 
 late Lieut. -Governor of Greenwich Hospital. Fifth Edition. 18mo. cl. 
 ]5. 6cr. 
 
 PaterfamiKas's Diary of Everybody's Tour. Bel- 
 gium and the Rhine, Munich, Switzerland, Milan, Geneva, and Paris. 
 1 vol. 12mo. cloth, 5s. 
 
 " Thoroughly livelr, sparkling, and ■s\-ittj-, without reserve, from one end of the little 
 voltune to the oVaer."— Literary Gazette. 
 
 " Strilcingly illustrates the power of a clever writer to throw fresh attractions around 
 the oldest topics."— Horning Post. 
 
 "The comments on Sunday-trading ahroad, idolatry, and the religion of mere rites 
 and ceremonies, do infinite credit to the genuine Protestantism of the Author. We 
 thoroughly approve of the spirit of the comments, and have no hesitation in pronouncing 
 ' Paterfam'iUas's Diary' the most amusing work of the kind we have ever perused." — 
 Britannia. 
 
 PEAES, Rev. S. A. — Letters from Calcutta, with 
 
 Illustrations. Edited, with a Preface, by the Rev. S. A. Pears, B.D., 
 Head Master of Repton School. Fcap. In the press. 
 
 PEAESOE", Eev. J. IT. — Sunday Readings for the 
 
 Family and the Closet. By the Rev. J. Norman Pearson, M.A. 
 
 12mo. cloth, 7s. 
 " Sound and practical."— Bn<M7i Magazine. 
 '■ A most valuahle work."— C/nnr,'i ofEn^/land Magazine. 
 
 The Days in Paradise, in Six Lectures. 
 
 I2mo. cloth, 3s. 
 
 Peep of Day ; or, a Series of the Earliest Religious 
 
 Instruction the Infant Mind is capable of receiving. "With'^Verses 
 illustrative of tl;' Subjects. Hundred and Third Thousand, revised 
 and corrected. 1- mo. cloth, 2s. 
 
 Practical Suggestions towards Alleviating the Suf- 
 ferings of the Sick. Part II. Fourth Edition. 12mo. cloth, 6s. 6c?. 
 
 PEATT, Arclideacon. — Scripture and Science not 
 
 at Variance ; or, the Historical Character and Plenary Inspiration of 
 the earlier Chapters of Genesis unaffected by the Discoveries of Science. 
 By JoKN H. Pratt, r.I.A., Archdeacon of Calcutta, Author of the 
 " Mathematical Principles of ^Mechanical Philosophy." 8vo. cloth, 3s. 
 
20 Works Published by 
 
 PRAYERS, Family and Private. 
 
 A Form of Prayers, Selected and Composed for 
 
 the Use of a Family principally consisting of Young Persons. 
 Thirteenth Edition. 12mo. cloth, 2s. %d. 
 
 Family Prayers. By the late Henry Thoen- 
 
 TON, Esq. M.P. Thirty-third Edition. 12mo. cloth, 3^. 
 
 Family Prayers for One Month. By various 
 
 Clerg;^'men. Arranged and Edited by the Rev. Charles Hodgson, 
 IVI.A., Rector of Barton-le-Street, Yorkshire. Abi'idged Edition. 
 To which have been added, Prayers for Particular Seasons. Fcap. 
 cloth, Zs. M. 
 
 A Manual of Family and Occasional Prayers. 
 
 By the Rev. William Sinclair, M.A. 18mo. cloth. Is. Cd. 
 
 Seventy Prayers on Scriptural Subjects: being 
 
 a Selection of Scripture Daily Readings for a Year ; with Family 
 Prayers for a Month. By Clergymen of the Church of England. 
 Fifth Ten Thousand. I2mo. cloth, 2s. 
 
 Family Prayers. By the late W. Wilbeeforce, 
 
 Esq. Edited by his Son. Eleventh Edition. Fcap. 8vo. sewed, Is. 6rf. 
 
 Family Prayers for Every Day of the Week. 
 
 Selected from various portions of the Holy Bible, with References. 
 Third Edition. !2mo. boards, 2s. Gd. 
 
 Family Prayers for Every Day in the Week. 
 
 By c'lericus. 18mo. cloth. Is. Cf/. 
 
 Helps to Devotion; Morning and Evening 
 
 Prayers for every Day in the Week, adapted for the Use of Fami- 
 lies. By H. Tattam, D.D., Archdeacon of Bedford. 12mo. 
 boards, '2s. 6d. 
 
 I 
 
T. Hatchard, 187 Piccadilhj. 21 
 
 PRAYERS, Family and Private. 
 
 Prayers and Offices of Devotion for Families 
 
 and for Particular Persons, upon most occasions. By Benjamin 
 Jexks. AlteredandlmprovedbytheRev.CHAELES Simeon. 12rao. 
 roan, As. M.; or 18mo. 3s. 
 
 Short Family Prayers for Every Morning and 
 
 Evening of the Month. Selected and Arranged from the Liturgj', 
 Psalms, and various eminent Writers. By William Soltau, 
 Esq., Member of the Church of England. Second Edition. 12rao. 
 cloth, '6s. 
 
 A Course of Morning and Evening Prayers, for 
 
 the Use of the Families of the Poor. 12mo. sewed, 6d. ; or 6s. per 
 dozen. 
 
 Private Prayers for Young Persons. By M. A. 
 
 Fcap. cloth, 25. 
 
 A Few Plain Short Prayers, intended to be 
 
 sent with each set of Baby Linen lent to Poor Women. 24mo. 
 sewed, Zd. ; or 2*. Gtf. per dozen. 
 
 A Companion to the Altar, with Occasional 
 
 Prayers. By George A. E. Marsh, A.M., Rector of Bangor, 
 Flintshire. Third Edition. Boards, Is. 6^. ; sheep, 2s. ; calf, 3s. 
 
 Newly- AaTanged Manual for Communicants at 
 
 the Lord's Supper, including the Service for the Holy Communion. 
 24mo. bound, Zs. 
 
 PRINCE, Mrs. L. C— A Glimpse of the Wonders of 
 
 Creation. By Leonora C. Prince. 12mo. cloth, 4s. 
 
 " This volume is desiffned for yoimfr childi-en, and its contents are throvni into the 
 dialogue form. The Circle of the Sciences is laid under contribution, not in any regular 
 OT scholastic order, hut in such manner as to bring out the prominent facta which would 
 be understood as ' Wonders of Creation,' showing the wisdom and goodness of tlie 
 Creator. The illustration of scriptural facts is also continually kept in view, and 
 suitable moral and rehgious lessons are drawn. The book is for holiday rather than for 
 school use, and the forms of conversation are the better preserved by occaaional 
 digressions from tlie subject immediately in hand." — liecord. 
 
22 Works Published by 
 
 Questions and Practical Remarks on the Portions 
 
 of Scripture selected as tlie Epistles for each Sunday in the Year. By 
 the Author of " Questions on the Gospels," &c. 18mo. cloth, 2*. M. 
 
 RAWNSLEY, Eev. E. D. B. — Village Sermons. 
 
 Second Series. By R. Drummond B. Rawnsley, M.A., Vicar of Ship- 
 lake, late Fellow of Magdalen College, Oxford. 12mo. 55. Qcl. 
 
 "Enforces the practical duties of religion antl the beauty of holiness." — John Bull. 
 
 " This is a volume of plain sermons in a simple ixnpretendinf; style, adapted to the 
 comprehension of the yillagers to whom thuj' are addressed, and inculcating many 
 usofiil practical lessoas."— C/uirc/i of England Magazine. 
 
 Sermons, chiefly Catechetical. 12mo. clothj 
 
 The Rector in Search of a Curate. Post 8vo. 
 
 cloth, 9s. 
 
 Contents. — 1. The Parish — 2. The Curate — 3. The Temporary Curate — 
 4,5. TheEvangelicist — 6. The Evangelicals— 7. The Unfortunate Man — S. 
 The Scholar— 9. The Millennarian — 10. The Anglo-Catholic — 11. The 
 Approved— 12. The Ordination. 
 
 "A lively and entertaining hook."— Cln-isUan Obse^ter. 
 "Interesting and attracliYe."— Spectator. 
 
 " Their plainness brings them within the comprehension of the most illiterate, whilst i 
 their exponitiou and illustration of Gospel truth render them a mediiun of usefulness , I 
 whiih sannot be without the very best results." — Bell's Messenger. I 
 
 Reading without Tears ; or, a Pleasant Mode of 
 
 Learning to Read. By the Author of "Peep of Day," &c. With 
 numerous Woodcuts. Square, cloth, 3s. 
 
 *^* In this little work the attempt is made, by the classification of 
 words, removing all perplexity, to prevent tears, and by a succession 
 oi pictures, furnishing constant entertainment, to preserve the smiles of 
 happy childhood while learning to i-ead. 
 
 " That this elementary volunie is the work of the authoress of tlie ' Peep of Pay ' will 
 be a sure passport to the hearts of thousands, both parents and cliildren. But apart 
 from its authorship, tl:e booli itself is admirable ; the an-angement, pictures, typo- 
 graphy, and readuig exercises being alike adapted to realise the idea of the title, learn- 
 ing to 'read '-without tears.' Teachers are addressed in some valuable prefatorj- remarks. 
 The authoress lays great stress on the exclusion of the element of fiction from the 
 narratives which she has introduced as lessons." — Record. 
 
T. Ilatchard, 187 Piccadilli/. 23 
 
 RIPON, Bishop of. — Means of Grace. Lectures 
 
 delivered during Lent, 1851, in St. John's Church, Clapham Rise. By 
 the Right Rev. Robert Bickebsteth, D.D., Lord Bishop of Ripon. 
 Fcap. cloth, 35. 6rf. 
 
 ";JIr. Bickorsteth's Lectui-es are very sterling in point of doetrinnl teatliing and 
 practical enforcement." — Christian Times. 
 
 " These are plain, wiaffected, and sensible discourses, setting forth the gi-eat outlines 
 of Christianity and nri^dug the necessity of holiness and obedience.'"— ^?»fiftoft Review. 
 
 ! SUSSELL, Dr. — The History of Modern Europe. 
 
 j With an Account of the Decline and Fall of the Roman Empire ; and 
 
 I a view of the Progress of Society, from the Rise of the Modern King- 
 
 j doms to the Peace of Paris in 1763. In a series of Letters from a Noble- 
 
 man to his Son. New Edition, continued to the present time. 4 vols. 
 8vo. cloth, 2Z, 125. 
 
 Scenes in our Paiish. By a Country Parson's 
 
 Daughter. 2 vols. 12mo. boards, each 55. 
 
 SCOTT, Rev. T. — Essays on the most Important 
 
 Subjects in Religion. By the Rev. Thomas Scott, late Rector of 
 Aston Sandford, Bucks. With a- Memoir of the Author. Fifteenth 
 Edition. 12mo. 53.; 18mo. 35. 6c?. 
 
 Scripture Catechism; extracted chiefly from the 
 
 Rev. Edward Bickersteth's " Scripture Help." Df^signed to assist the 
 Young in acquiring a Knowledge of the Holy Bible, and to commend it 
 to their love. By E. W. 18mo. l5. sewed; l5. 6d. cloth. 
 
 I Sermons and Extracts Consolatory on the Loss of 
 
 Friends. Selected from the Works of the most eminent Divines. 
 Third Edition. 8to. cloth, 125. 
 
 SHAKSPEAEE.— The Plays of William Shakspeare, 
 
 accurately printed from the Text of the Corrected Copies, a History of 
 the Stage, and a Life of Shakspeare. By Alexakdeb Chalmebs, F.S.A. 
 8 vols. 8vo. 3/. 12*. ; or 1 vol. 8vo. 105. Gd. 
 
24 Works Published by 
 
 SHERWOOD, Mrs.— The Golden Garland of Inesti- 
 
 mable Delights. By Mrs. Sherwood, 12mo. cloth, 6^. 
 
 " It possesses greater reality, and even interest, than some more ambitions-looking 
 tales ; eveiything in the Golden Garland bears the stamp of irnXia.."— Spectator. 
 " It serves as a vehicle to inculcate the soimdest moral precepts," &c. — Herald. 
 
 The Mirror of Maidens in the Days of Good 
 
 Queen Bess. ] 2mo. cloth, Qs. 
 
 The History of John IMarten. A Sequel to 
 
 " The Life of Henry Milner." 12mo. cloth, 75. 6d. 
 
 — The History of Henry Milner. 3 vols. 12mo. 
 
 cloth, each 6*. 
 
 — The History of the Fairchild Family; or, 
 
 The Child's Manual. Nineteenth Edition. 3 vols. 12mo. cloth, each bs. 
 
 — Julietta di Lavenza. A Tale. 18mo. cl. 25. 
 
 — Victoria. 12mo. boards, 4s. 
 
 — The Orphans of Normandy. Third Edition. 
 
 12mo. boards, 2s. 
 
 — The Little Momiere. 12mo. cloth, 2s. 
 
 SHEHWOOD, Eev. H. M. — Baptism not a Condition 
 
 of the Christian Covenant, and Paul altogether Supreme over the 
 Gentile Chm'ches, proved by Holy Scripture. By the Rev. H. M. 
 Sherwood, Rector of Broughton Hocket, and Vicar of White Ladies' 
 Astcn, Worcestershire. Fcap. 
 
 SHIELEY, Bishop. — Letters and Memoir of the 
 
 late Walter Augustus Shirley, D.D., Lord Bishop of Sodor and Man. 
 Edited by Thomas Hill, B.D., Archdeacon of Derby. Second Edition, 
 revised. With a Portrait, 8vo. cloth, 14s. 
 
 " There is a healthy tone of piety in Dr. Shu'ley's remains ; and no one can read the 
 Memoir without being struck witli tlie hmnility and simplicity of mind which charac- 
 terized its subject." — Christian Observer. 
 
 " A solid and interesting volume, containing, in addition to the biography, various 
 intelligent remarks on public affairs and theological (Questions, with a good many 
 descriptive sketches of scenerj' and mankind." — Spectator. 
 
 " It is a volmne which wc have road with the deepest interest, and have closed with 
 tho highest feelings of its importance." — Gentleman's Magazine. 
 
T. Hatchard, 187 Piccadilhj. 25 
 
 SHIRLEY, Bishop. 
 
 Letters to Young People. By the late Right 
 
 Rev. Walter Adgustus, Bishop of Sodor and Man. Fcap. cloth, 3s. Gd. 
 
 "The Tolnnio consists of letters cliifflj- addreBSGd to hi<i son nnd dnnghtGr ; mid 
 exliibits the writer iii a very amiable, affectionate, pious, and sensible liKht. Some of 
 the epistles to his son contain judicious advice on study and critical remarks on hook;.'' 
 —Speciator. 
 
 We like the general tone of these letters much. They are cheerful, unaffected, 
 kindly, without overweening conceit or laborious condescension. They refer, too, t-o real 
 incidents and events."— .4<fte7!«ufn. 
 
 • Sermons preached on Yarious Occasions. 
 
 12mo. cloth, 65. 
 
 '•'A direct plainness of style and pxii-pose, which had the effect of force, and a sound 
 Protestant feeling." — Spectatar. 
 
 SIMEON", Rev. C. — Memoirs of the Rev. Charles 
 
 Simeon, M.A., late Senior Fellow of King's College, and Minister of 
 Trinity Church, Cambridge ; containing his Autobiography, together 
 with Selections from his Writings and Correspondence. Edited by the 
 Rev. "William Carus, M.A., Canon of Winchester, and Vicar of Roinsey, 
 Hants. Third Edition. 12mo. cloth, with Portrait and Facsimile, 5s. 
 
 Solace of a Mourner. Fcap. cloth, 4.s. 6d, 
 STEPHEN, Sir G.— Anti-Slavery Recollections: in 
 
 a Series of Letters addressed to Mrs. Beecher Stowe. Written by Sir 
 Oeorge Stephen, at her Request. Fcap. cloth, 45. 
 
 STEWART, Rev. J. H.— Memoirs of the Life of the 
 
 Rev. James Haldane Stewart, M. A., late Rector of Limpsfield, Surrey. 
 By his Son, the Rev. David Dale Stewart, M.A., Incumbent of Maid- 
 stone. With a Portrait. Second Edition. 12mo. cloth, 55. 
 
 The Family which Jesiis Loved; or the 
 
 History of Martha, and Mary, and Lazarus. In Seventeen Lectures. 
 Third Edition. Fcap. In the press. 
 
 STOWELL, Rev. H.— Tractarianlsm Tested hy Holy 
 
 Scripture and the Church of England, in a Series of Sermons. By 
 Hugh Stowell, M.A., Incumbent of Christ Church, Salford, Honorary 
 Canon of Chester, and Rural Dean. 2 vols. 12mo. cloth, each 6s. 
 
 N.B. The object of this work is not merely nor mainly to confute 
 Tractarianism, but rather to inform and establish the minds of Church- 
 men on certain perplexing questions, respecting which definite views 
 are much needed. 
 
Works Published by 
 
 Tales for my Grandchildren. 18mo. cloth, 2s. 
 
 "A work adapted to the capacities of very youug cliildien, to afford instructive 
 ainusemeut for Simday eyeniag." 
 
 I THOMPSOIT, Eev. F. E. — Twelve Lectures preached 
 
 1 in St. Geoi'ge's Chapel, Old Brentford, in the Season of Lent, 1844 and 
 
 I 1845. By the Rev. F. E. Thompson, B.A., of Trinity College, Cam- 
 
 I bridge, and Incumbent of Old Brentford. 12mo. cloth, 5s. 
 
 ; '•' In a theological point of view his object is verj- siiccessfiilly aceomplislied by Mr. 
 
 I Thompson. In a literary sense the plan of the waiter gives purpose, variety, and inte- 
 
 ! rest to his disooiuses. iBiography and applied morality are superadded to tJie general 
 
 j matter of a sermon. The style is agreeable — the manner rapid and impressive."— 
 
 I lipectator. 
 
 ' TEOENTOK, H. — Female Characters. By the late 
 
 I Henry Thornton, Esq., M.P. With Prayers adapted to the Lectures. 
 
 Second Edition. Fcap. cloth, .35. 
 
 — Family Commentary on Portions of the Pen- 
 tateuch ; in Lectures, with Prayers adapted to the Subjects. Second 
 Edition. Thick Svo. cloth, 12;?. 
 
 — • On the Ten Commandments, with Prayers. 
 
 Second Edition. 12mo. cloth, 2s. M. 
 
 Family Prayers, in a Series for a Month. 
 
 Thirty-third Edition. 12mo. cloth, 3s. 
 
 Family Commentary npon the Sermon on the 
 
 Mount. Second Edition. Fcap. cloth, 3s. 
 
 TSACTS for Distribution. 
 
 The German Tree. A Moral for the Young. 
 
 By the Rev. T. Goodvcin Hatcuard, M.A., Rector of Havant, 
 IJomestic Chaplain to the Marquis Conyngham. \s. 
 
r. Hatchardy 187 Piccadilly, 27 
 
 TRACTS for Distribution. 
 
 By the same Author, 
 
 Feed My Lambs. A Lecture for Childi'en in 
 
 Words of One Syllable ; to which is added a Hymn. Seventh Thou- 
 sand. 32mo. M. ; or 2s. &d. per dozen. 
 
 My Duty. The Christian Duties, taken from 
 
 the Church Catechism, printed in red and black within an orna- 
 mental Gothic Tablet ; intended for Parochial Distribution. 4/Z. 
 each ; or 3s. <jd. per dozen. 
 
 Tracts for Children : or^, Fifty -t\YO Scripture 
 
 Facts in simple language. By the Author of " Peep of Day," 
 •'Near Home," <fcc. In a packet containing Fifty-two Tracts; or, 
 bound together in a volume, cloth boards, price 2*. 
 
 The Fourth Commandment Explained, By a 
 
 Sunday-School Teacher. Zd.\ or 2s. Gd. a dozen. 
 
 The Teacher's Assistant in Needle-work. 6J. 
 
 each, or 5s. per dozen. 
 
 The Knitting Teacher's Assistant, &d. ; or 6s. 
 
 per dozen. 
 
 A Misfortune Changed into a Blessing. 12 mo. 
 
 M. ; or Is. cloth. 
 
 Eliezer ; or, The Faithful Servant. 12mo. Zd. ; 
 
 or 2s. Grf. per dozen, 
 
 Kov/ can I go to Church? or, a Dialogue 
 
 between a Lady and a Poor Woman, 'id. each. 
 
 Vv^hy shcuJd I not go to the Meeting-House ? 
 
 2d. each. 
 
28 ^07-^5 Published by 
 
 TRACTS for Distribution. 
 
 Seed -Time and Harvest. Some Account of 
 
 " Schools for the Destitute." By the Author of " The Gospel of 
 Other Days." Third Edition. M. 
 
 A Friend to the Sick and Afflicted. 3d; or 
 
 2s. 6rf. per dozen. 
 
 Thoughts on the Sabbath. 12mo. 3c?. 
 
 Reflections on the Sabbath. By Sir Henry 
 
 Dtmoke. 12mo. 3d. 
 
 Repairing the Church. Zd, ; or 25. 6d per doz. 
 
 Village Conversations on the Liturgy of the 
 
 Church of England. By the Right Rev. George Davys, Bishop of 
 Peterborough. 18mo. 6c?. 
 
 By the same Author, 
 
 Village Conversations on the Principal Offices 
 
 of the Church. Forming a Sequel to the above. 18mo. 6<?. 
 
 Narrative of Poll Peg, of Leicestershire. Zd. ; 
 
 or 2s. M. per dozen. 
 
 The Curate Catechising; or, an Exposition of 
 
 the Church Catechism. By the Rev. W. Thistlethwaite, A.M. 
 Sixth Edition. 18mo. Is. 
 
 By the same Author, 
 
 The Church Communicating ; or, an Exposition 
 
 of the Communion Service of the Church of England. ISmo. 6d. 
 
T. Hatchard, 187 Piccadilly. 29 
 
 TRACTS for Distribution. 
 
 A Short Catechism ; or, Plain Instruction, con- 
 taining the Sum of Christian Learning, set forth by the authority 
 of his jNIajesty, King Edward the Sixtli, for all Schoolmasters to 
 Teach, a.d. 15o3. )8mo. 6^. ; or 5s. per dozen. 
 
 The Parochial Minister's Letter to the Young 
 
 People of his Charge on Confirmation. By the Rev. John Lang- 
 let, Rector of St, Mary's, Wallingford. 12mo. 2s. per dozen. 
 
 Confirmation : its Natiu^e, Importance, and Be- 
 nefits. By the Rev. T. GuiFFiTn, A.M. 4<?. ; or 3s. CcJ. per dozen. 
 
 A Plain and Affectionate Address to Young 
 
 Persons about to be Confirmed. By the Right Rev. D. Wilson, 
 Lord Bishop of Calcutta. ]2mo. Ad. 
 
 By the. same Author, 
 
 A Plain and Affectionate Address to Young 
 
 Persons, previously to Receiving the Lord's Supper. 12mo. 4s. 
 
 TUPPEE, M. F.— Proverbial Philosophy. Bv Mar- 
 
 TIN F. TuppER, D.C.L. &c. Twenty-sixth Edition. Post'svo. cloth, 
 with Portrait. 
 
 An Illustrated Edition of Proverbial Philo- 
 
 sophy. 
 
 The Designs by 
 C. W. Cope, R.A. John Gilbert. 
 
 Fred. R. Pickersgill, A. R.A. James Godwin. 
 
 John Tenniel. William Harvey. 
 
 Edward H. Corbould. J. C. Horsley. 
 
 George Dodgson. William L. Leitcb. 
 
 Edward Duncan. Joseph Severn. 
 
 Birket Foster. Walter Severn. 
 
 The Ornamental Initials and Vignettes by Henry Noel Humphreys. 
 In 4to. bound in cloth, gilt edges, M. lis. Crf . ; morocco, 21. 8s.; mo- 
 rocco by Hayday, 11. 12s. fecf. 
 
 The Pocket Edition. I6mo. cloth, gilt 
 
 leaves, 5s. 
 
30 
 
 Works Published by 
 
 TUPPEB,, M. F. 
 
 Probabilities ; aii Aid to Faitli. Third Edi- 
 
 ticn. Fcap. cloth, 4s. 
 
 "It is difficult to conrey, by extracts, the charm -which is diffused over this little j 
 book. There is, in the inlinite variety of subject, a contin-iioii.s line of thought, which 
 
 fixes the attention to its progress, and leaves the raind amused and editied with the j 
 
 perusal."— C/!7i3^t(m Rerncmhrancc r. \ 
 
 i 
 
 TYTLEU, Miss A. F. — Leila at Home; a Continu- ' 
 
 ation of "Leila in England."' By Ann Fbaser Txtleh. Third Edition. 
 
 Fcap. 8vo. cloth, <js. ; 
 
 '•■ 'Leila at Home,' in continuation of 'Leila in England,' is ^^Tiiten in tho saane { 
 
 pleasant style, tuid convej-s similar lessons of an instinctive and religious tendency.'" — | 
 
 Literary Gazetit;. \ 
 
 Leila; or, the Island. Seventh Edition. 
 
 Fcap. 8vo. cloth, 5*. 
 
 — Leila in England. A Continuation of *^ 
 
 or, the Island," Fourth Edition. Fcap. cloth, G^. 
 
 Leila; 
 
 — Mary and Florence; or. 
 
 Tenth Edition. Fcap. cloth, f>s. 
 
 Grave and Gav. 
 
 jMar}^ and Florence at Sixteen. Fifth Edition, 
 
 Fcap. cloth, Q)S. 
 
 " These -works ai'e e::cellent. Jliss Tytlor's writings are especially valuable for their ' 
 
 religious .spirit. She has taken a just )5o'sition betv,-een the Eationahsm of the last gene- . 
 
 ration and the Puritanism of the present, while the perfect nature and true art with f 
 
 which she sketches from juvenile life, show powers which might be more ambitiously I 
 
 displayed, but cannot be better he^^to^^feO.."— Quarterly Review. ' \ 
 
 TYTLEE, Miss M. F.— The Wooden Walls of Old 
 
 England: or, Lives of Celebrated Admirals. By Margaret Fkasek 
 Tttler. Containing Biographies of Lord Rodney, Earls Howe and St. 
 Vincent, Lords de Saumarez and CoUingwood, Sir Sydney Smith and 
 Viscount Exmouth. Fcap. cloth, 05. 
 
T, Hatchard, 187 Piccadilly, 81 
 
 TYTLEE, Miss M. F. 
 
 Tales of tlie Great and Brave. Containiii 
 
 Of 
 
 Slemoirs of Wallace, Bruce, the Black Prince, Joan of Arc, Ricliard 
 Cceur de Lion, Prince diaries Edward Stuart, Nelson, and Napoleon 
 Bonaparte. Second Edition. Fcap. cloth, bs. 
 
 VSNIiT, Eev. H. — Memoir and Selection from the 
 
 Correspondence of the Rev. H. Venn, M.A. Edited by the Rev. Hexry 
 Venn, B.D., Prebendary of St. Pavil's. Seventh Edition. Fcap. 
 cloth, 7s. 
 
 Yersclioyle. A Eoman Catholic Tale of the Kine- 
 
 teenth Centui'y. 12mo. cloth, 6s. 
 
 YICTOEIA, Bishop of. — Lewchew and the Lew- 
 
 chewans; being a Narrative of a Visit to Lewchew, or Loo-Choo, in 
 October, 1850. By George Smith, D.D., Bishop of Victoria. Fcap. 
 cloth, 2s. M. 
 
 — Hints for the Times; or, the Religions of 
 
 Sentiment, of Form, and of Feeling, contrasted vrith Vital Godliness. 
 Fcap. sewed. Is. M. 
 
 " Yei7 Fensihle and well-written reflections on the Histoi-y of St. Jolin. We can safely 
 rccomnieud it.''— Chy'tsiian Guardian. 
 
 WHITE, Eev. G«— The Natui-al History and Anti- 
 
 I quities of Selborne. By the Rev. Gilbekt White, M.A. A New 
 
 Edition, with Notes, by Edward Turner Bennett, Esq,. F.L.S., &c. 
 8vo. cloth, \Se. 
 
 A sensible and seasonable little treatise."— CUnstkin Guardian. 
 
 WEBB, Mrs. J. B. — The Beloved Disciple. Eeflec- ; 
 
 tions on the History of St. John. By iMrs. J. B. Webb, Author of | 
 
 " Naomi," " Reflections on the History of Noah," &c. Fcap. 8vo. cloth, ! 
 
 4*. 6d. ' 
 
32 
 
 Works Published by T. Hatchard, 
 
 WILL YAMS, Miss J. L.— Chillon; or, Protestants 
 
 of the Sixteenth Century. An Historical Tale. By Jane Louisa Wil- 
 LTAMs. 2 vols. 8vo. cloth, 10:?. 
 
 " M'e tliink highly of this pathetic ston-. A trae spirit of cheeiful piety pen-ades its 
 pages ; the characters are nicely discriminated, and mauy of the scenes are very vi\"idly 
 portrayed. All who read it may derive benefit ft-om its perusal." — Britajtni-a. 
 
 "WOLFE, Rev. C. — Six Plain Sermons, preacliecl to 
 
 a Rural Congregation. By the Rev. Charles Wolfe, late Curate of 
 Kemsing, Kent. Fcap. cloth, 2s. 6d. 
 
 "Words of Wisdom for my Child ; being a Text for 
 
 Every Day in the Year, for the*^use of very Young Children. Second 
 Edition. 32mo. cloth, 2s. 
 
 WOODWARD, Rev. H. — Thoughts on the Character 
 
 and History of Nehemiah. By the Rev. Henry Woodward, A.M., for- 
 merly of Corpus Christi College, Oxford ; Rector of Fethard, in the 
 Diocese of Cashel. Fcap. 8vo. cloth, 3i. Gd. 
 
 — Short Readings for Family Prayers, Essays, 
 
 and Sermons. 8vo. cloth, 12s. 
 
 YORKE, Rev. C. J. — Original Researches in the 
 
 Word of God. By the Rev. C. J. Yorke, M.A., Rector of Shenfield. 
 Fcap. cloth, 5s. 
 
 I. Christ Known before His Advent. 
 II. The Beauty of the Mosaic Law. 
 
 III. Inspiration and Genius. 
 
 IV. The Divine Recognition of the Spiritual Church. 
 V. The Development of Pure Religion. 
 
 VI. The Apostolic Motive. 
 VII. God Apparent in His Miracles and Prophecies. 
 VIII. Scriptural Imagery : its Uses, Marks, and Sources. 
 IX. God Traced in the World, and Found in Christ. 
 X. The Human Conscience. 
 
 1S7 Piccadilly.