"Such then," says Dr. Stuart, the guides whom we are invited to place by the sides of Matthew, and John, and Paul, and other inspired writers. What certainty can we attain to by following them, when they contradict themselves, and contradict each other? What is the poor wanderer to do who has chosen them for his guide?"

But it has been alleged, "that although no one of the fathers is infallible in all cases, yet there is among them a universal agreement in some things, and that as to those things, there is good ground for placing them by the side of the Scriptures. The criterion, it is stated, is, quod unum, quod semper, quod ubique; i. e., what has been always and everywhere one and the same." Supposing we grant the correctness of this criterion, it will be of no avail to our opponents. Among all the controverted doctrines of Christianity (and nearly all have been controverted) not one can be found which has not been either called in question by some of the fathers, or, at all events, viewed in a defective light, or in a different light from that in which others have viewed it. If constant uniformity be the criterion of appeal to the authority of the fathers, then is their cause truly desperate who make such an appeal. This uniformity cannot possibly be proved."

We are, however, told, that the Divine Spirit has been promised to the Christian in every age, and that the fathers must have been guided by Him to the knowledge of the truth; and if this cannot be specifically asserted of this individual among them, or of that, yet it may be said of them as a whole.

In reply to this it may be stated, that no reason can be advanced why we must not apply such a principle to the Christians in the dark ages, and in the present age, as well as to ancient times. The moment we admit this latter position (and how can the objector refuse to admit it?) all pre-eminence of the fathers ceases, unless indeed they are entitled to one for superior learning and ability; which will not be seriously contended for by any well-informed man.

Then as to the assertion, that as a whole they must have been guided to a knowledge of the truth, while at the same time we

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are obliged to concede that each individual of this whole has been liable to err, and has actually erred, we know not how we shall make the whole to be of a quality altogether different from the qualities of each of its component parts. Infallible no individual was; how then could the sum of the same individuals be infallible?"

And it may be further observed, that "the Spirit was not specifically promised to the individuals who compose the corps of the fathers. It is promised to the Church. God has always had a true Church in the world. But even to her the Spirit is not promised in such a sense, as to make her members inspired and infallible in their writings. The best of men, when uninspired, have always fallen into some errors, and cherished some notions not taught in the Bible. Did we know for certainty who compose the true Church, we could not even then look to them as infallible in all matters of sentiment; the most that we can truly say is, that all truth essential to salvation will be known and acknowledged by the true Church, whenever or wherever she exists. But, after all, some chaff may be, and is, mingled with the wheat."

It is, therefore, not only palpably absurd-it is daring impiety, to elevate uninspired men to the same position as those who are inspired, and to regard them as of equal authority. Let God speak, and we reverently listen to his voice, whether it be through the medium of prophets or apostles, but we shall ever deem it our duty to receive or reject the mere opinions of men, as evidence may require.

Having premised these remarks in relation to the early fathers, we shall proceed to inquire what were their views in reference to the elements of the Lord's Supper. All the parties we have mentioned have thought that their respective opinions were sanctioned by them. And there certainly is some reason for cherishing such a notion, because in some of the fathers sentiments may be found which seem to correspond with transubstantiation, with consubstantiation, and with the idea of symbolic representation. Often, however, we meet with views which harmonize with neither of these creeds. A few particulars will illustrate this statement.

Justin Martyr, who flourished about

A. D., 140, is the first Christian father who has furnished us with specific_views respecting the elements of the Lord's table. His larger Apology contains a long paragraph on the subject. His opinion seems to be the following: As the logos, or higher spiritual nature of Christ, once assumed a body in connection with himself, and dwelt in the same, so the same logos is present in the Eucharistic elements, and for the time being, i. e., when they are consecrated and partaken of, they are, in a like way as his former body and blood, the place or the subject of his indwelling. He who partakes of them, partakes of the present, not the former, body and blood of Christ; and on this ground he receives within himself the germ or element of the future resurrection and immortality of his body.*

It is at once evident, that this is different from the transmutation of the bread and wine into the actual body of Christ, different from Christ's actual body and blood, being in, with, and under the bread, and different from the idea that the elements are only symbols of Christ's broken body, and of his blood that was shed. All these three parties have appealed to Justin for support, but all without any valid reason.

In another place Justin speaks of the supper as a thank or praise-offering to God. Irenæus, who lived towards the close of the second century, speaks of it in similar terms.

Clement, of Alexandria, early in the third century, distinguished in his day for a variety of learning, has expressed himself on the subject, in language much more obscure. Yet it is possible to gather some things from him with sufficient distinctness. He maintains a distinction between the blood of Christ on the cross and his blood in the Eucharist; he asserts the spiritual presence or energy of the logos in the elements; and finally he says, in so many words, that the "holy fluid of gladness (i. e., the Eucharistic wine), allegorizes the LOGOS, whose [blood] was poured out for the remission of many sins."

Origen, whose fame as a critic and interpreter is generally known, and who lived in the first half of the third century, in his Commentary on Matt. xv. 11,

* Justin Martyr Apol. Maj., pp. 82, 83. Edit. Colon.

most explicitly declares that the bread and wine of the Eucharist are nothing without prayer and holy affections; that they remain bread and wine and nothing more; and that merely faith is the measure of profit. In commenting on the words of Christ, he says, "The bread, which is the GOD LOGOS (theoslogos,) declared to be his body, is his word which nourishes souls, the word which comes from the LOGOS." And so of the wine he says, "It is his word watering and satisfying the hearts of those who drink it." And in the sequel, "He (Christ) did not call this visible bread which he held in his hand his body, but the word to which the bread to be broken had a mysterious reference. The visible drink he did not call his blood, but the word (or doctrine) to which the wine to be poured out had a mysterious reference. Here, then, we find in full measure, and in the most unequivocal manner, the symbolical significance of the Eucharistic elements.

Tertullian also, in defending the reality of Christ's body and blood against Marcion, avers that the elements are symbols (figura) of Christ's body and blood. Cyprian, the famous bishop of Carthage, who flourished about the middle of the third century, has a long passage in his letter to Carcilius on the ordinance. His main object, however, is to show that water should be mingled with the wine; but nowhere does he express himself explicitly or fully respecting the presence of Christ in the elements; the tenor of his reasoning, and the illustrations to which he resorts, show, that he admitted no actual presence, but viewed the whole as symbolic.

We have thus arrived to the close of the third century, and find not a single case in which the doctrine of transubstantiation appears, nor indeed that of consubstantiation in the sense of Luther. The earlier sentiment as exhibited by Justin Martyr and Irenæus appears to be, that the LOGOS was present in the elements, as he once was in the body which he assumed. But there is no transformation of the elements, nor is the human body and blood of Christ regarded as being present. After this we have found that Clement of Alexandria, Origen, Tertullian, and Cyprian in the third century, all unite in considering the elements as symbols, although they indulge in some variety of expression

respecting the matter, and employ not a few loose and undefined expressions.

Here our inquiries must for the present terminate. Next month we hope to return to the subject, and show the

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further progress of early opinions respecting it. We shall also endeavour to ascertain in what light it is represented in the word of God.

CHRISTIAN ENCOURAGEMENT; or attempts to console and aid the distressed and the anxious. By JOHN SHEPPARD, author of "Thoughts on Private Devotion," &c. Third Edition. Tract Society. 12mo., pp. 417.

IN the retired thoughts and anxious musings of a contemplative Christian, there arise, under different circumstances, doubts, fears, misgivings, that greatly disturb the consolation it is his proper privilege to enjoy. It is to the especial relief of the pensive that the pious and sensible work before us is addressed. The adaptation of the Gospel to remove our sadness and relieve our moral necessities; the nature of faith, or conversion, and a solution of doubts respecting it; the doubts excited by the prevalence of evil in the world, by the difficulties of revealed truth, and by a sense of unworthiness; and the painful emotions occasioned by the various forms of adversity, &c.; constitute the chief topics on which the writer dilates. The work has already had extensive circulation, and the Tract Society has issued a cheaper edition, that it may be within the reach of many more, to whom it may prove a blessing.

A TRACT FOR THE TIMES. A Caveat against the Puseyism of Mr. Wesley's Treatise on Baptism. By JOHN CRAPS. Houlston and Stoneman.

THIS twelve-paged tract teaches the fearful truth, that when a Christian ordinance is perverted, there is great danger of falling into some serious doctrinal error on account of it. That baptism is the "washing away the guilt of original sin," is "the ordinary instrument of our justification," is "a means of regeneration," &c., &c., are dogmas proved by Mr. Craps to be taught in the writings of Mr. Wesley. The tract is startling, but the proofs are positive, and the appeals founded on them are just. Surely the Wesleyans ought to repudiate this doctrine, though taught by their "venerable founder."

that his remains were followed to their resting place by the teachers of eleven metropolitan Sabbath-schools, besides many other friends, we have done enough to commend this little book to the attention of Sabbathschool teachers generally: but, when we add, that it contains a romance in real life," in the apprenticeship, running away, sufferings, military life, toils and perils at the defence of Gibralter against the Spaniards, in 17791782, besides an interesting account of the conversion and devoted labors of its subject, we are sure this book will find many readers. Thomas Cranfield was not an ordinary person.

A BOTANICAL LADDER FOR THE YOUNG. Tract Society. 18mo., pp. 176.

THOUGHTS AMONG FLOWERS. Ditto. 32mo. pp. 156.

THE first of these delightful little books, in a series of conversations between a mother and her daughter, introduces the young reader to an elementary acquaintance with botany. It conveys much instruction. The second takes the peculiarities of several flowers, &c., and adduces scriptural lessons from them. Both are embellished with engravings.

SIGHTS IN SUMMER. Ditto. 16mo., square. pp. 96.

"SIGHTS in Spring" is followed by "Sights in Summer." Rural scenes and occupations, during the summer months, blended with some accounts of plants and trees, flowers and fruit, birds and insects, are here set before us in beautiful engravings and instructive writing.

THE APPRENTICE; or affectionate hints to a young friend entering upon the business of life. Tract Society. 12mo., pp. 176.

THIS well-written, sensible book, a suitable companion to the "young man from home," contains a great variety of instructive and useful admonitions, warnings, and directions, written as a series of letters from an affec

tionate uncle. It is a very appropriate present for youth when leaving school and entering on the business of life.

POPULAR ROMANISM EXAMINED. Society. 32mo. pp. 224.

Tract

A protestant clergyman has put together

course that will secure the abolition of slavery, is the destruction of the monopoly of the West Indians; in other words, "free trade in sugar." He shows that all the efforts of this government to suppress the slave trade, whether by treaty or blockade, have been fruitless, as well as enormously costly; that the conduct of the Anti-slavery Society is inconsistent; that the claims and wants of

England, and the welfare of the negro race, would be promoted by the course he recommends.

ON PUBLIC COLLECTIONS, &c.

SIR, AS I am opposed, with my present amount of information, to the practice brought under your notice by "a General Baptist," and as it seems to be gaining ground, and to involve an important principle, I trust it will meet with that attention which its merits require. It is presumed that those who have adopted the practice, or who have contended for it, are in the posses. sion of reasons which to themselves are satisfactory; and in that case the hope may be cherished that they will have the kindness to publish them for the satisfaction of their less informed, or more scrupulous brethren. And with the view of eliciting the truth, permit me to submit to your readers the following observations.

1. That religion, considered simply as a scheme of instruction, does not differ from other systems. Its principles, to be understood, must be taught; and if they are taught successfully and extensively, pecuni ary support must be afforded. Provision is made for this: when our Lord sent out seventy persons two and two before his face into every city and place whither he himself would come, he said, "carry neither purse, nor scrip, nor shoes; and salute no man by

* Page 270.

the way; and into whatsover house ye enter, first say, peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give for the laborer is worthy of his hire.-Luke x. 1-7. After his resurrection from the dead, he said to the apostles, "Go ye into all the world, and preach the Gospel to every creature ;" but nothing is here said about his making any provision for their support, nor was it necessary; that was a point already determined. In 1 Cor. chap. ix. Paul takes up the subject, and shows that the Lord hath ordained that they which preach the Gospel should live of the Gospel. The preachers of the Gospel have a right to live of the Gospel, because the Lord hath ordained that it should be so; but he has not ordained any particular mode in which their living shall be collected; and if the mode is not settled in behalf of the ministry, why should we expect such settlement in relation to the building and support of chapels or schools, or any other subordinate institution designed to contribute to the comfort of the Lord's people, or to facilitate the success of the Gospel? If our Lord did not determine the way in which he would have funds raised for the support of that which he did institute, how can we expect this for that which

he did not, i. e., that which is generated by the ministry!

2. The ministry must either be supported by voluntary or involuntary contributions. If by involuntary, where is the law imposing the tax and determining its amount? No such law can be found in the New Tes tament; but there is on the contrary evidence to prove that the ministry was sustained, so far as sustained at all, by the voluntary contributions of its friends. This paper need not be swelled by adducing this proof, because it is believed that this is a point upon which most of your readers are agreed; but permit me to add, that as the ministry gives birth to every other religious institution, every institution of this kind must be supported on the same prinIciple as that which sustains the ministry. If it be supported by voluntary contribu tions, so must all the religious institutions to which it gives rise. If the view thus taken be correct, any person will be able to make the necessary application to particular cases, and determine the principle on which every Christian society ought to be supported. In the collections made for the relief of the suffering saints in Judea, we have a striking exemplification of brotherly love and Christian charity. The Churches of Galatia seem to have taken a leading part in this work of faith and labor of love. The Apostle wished to interest the rich Church at Corinth in behalf of their suf fering brethren. In his first Epistle, he simply directs them to follow the example of the Churches of Galatia,-1 Cor. xvi. 1, 2. In his second, he enters fully into the subject, and every argument used by him goes to prove that the contribution itself, and also the amount of it, was perfectly voluntary. If this was not the case, why did he speak of the grace of God bestowed on the Churches of Macedonia, which, under very unfavourable circumstances, were willing of themselves to their power, and beyond their power, to assist the suffering saints? Why speak of the Corinthians abounding in every other thing as a reason why they should abound in this also? Why appeal to the knowledge which they had of the grace of our Lord Jesus Christ, who became poor for their sakes, that they through his poverty might be rich? Why speak of his knowledge of their forwardness and of his boasting of them to them of Macedonia? Do not all these considerations tend to prove the truth of what he says, 2 Cor. viii. 8, I speak not by commandment, i. e., so as to take upon me to determine how much or in what proportion ye shall give, but by occasion, &c.; and do they not show that they were left at liberty to follow the direction, "Every man accord ing as he purposeth in his heart, so let him

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give; not grudgingly, or of necessity; for God loveth a cheerful giver." The amount to be given was left to be determined by the giver; but whatever it might be, he was to give with a good will, not as if he were sorry to part with it, or was laid under a kind of constraint to do it, for nothing that proceeded from such a disposition could be acceptable to God: the Lord loveth a cheerful giver. We see then that a sum of money was to be raised for the relief of the poor saints in Judea by the operation of the same principle as that which sustained the ministry. This principle is apparently violated when silver is demanded before entering the gallery of a place of worship, and therefore the practice is improper.

3. There is an appearance of covetousness in the practice in question, which makes it desirable that it should be avoided. Perhaps there is no institution that is better supported than the Lord's day school.

What is the reason that the silver test is not applied to missionary and chapel anniversaries? Because it is not necessary to apply it; the congregations are not so large, there is not the same amount of general support given. Every friend of the rising generation has in this respect ground for holy exultation; but let no one, because there is a general feeling in the right minded of the community, which disposes them to come forward and to give much, be led by that very consideration to stand forward and ask the more; the feeling that prompts to this can neither be pleasing to God nor man.

4. It is a public avowal of distrust in the voluntary principle, and therefore ought not to be adopted. Abstractedly, this principle is extolled to the stars, it is in all our mouths and in all our publications. I do not find fault with this, but only think, Sir, of this principle's meeting a man at the gallery steps of one of its own sanctuaries, of its looking him in the face, and it may be taking him by the collar, and saying, "You shall not ascend these steps unless you give me silver." Let it never be placed in so degrading a position, a position which must cause some of its best friends to blush, and lay open their sincerity to suspicion. no one ever have it in his power to say, "These men professedly hold the voluntary principle, and praise it above every other, but they dare not trust in it themselves." "If it be right in itself, let us commit our, selves to it; if wrong, let it be given up. Let no man halt between two opinions.

Let

3. It may be said that silver has not been required or demanded, that the bill only said that it would be thankfully received. Now if the bill meant no more than that silver would be thankfully received, what a wonderful discovery to make to the public! But the fact is it does mean more; it is