siam, si hanc ei necessitatem sine verbo Dei injicimus. Ergo si volunt evincere adversarii quod postulant, ostendere eos primum oportet oeconomiam hanc a Christo esse institutam. **** Quia undique ab idololatris septi erant Judaei, ne religionum varietate distraherentur, cultus sui sedem IN MEDIO TERRAE SINU DEUS COLLOCAVIT: ILLIC UNUM ANTISTITEM PRAEFECIT, QUEM OMNES RESPICERENT, QUO MELIUS IN UNITATE CONTINERENTUR. Nunc ubi vera religio in totum orbem diffusa est, uni dari Orientis et Occidentis moderationem, quis non videat esse prorsus absurdum? Perinde enim est acsi quis contendat totum mundum a praefecto uno debere regi, quia ager unus non plures praefectos habeat."-(Calv. Inst. Lib IV. C. 6, sec. 2.)

Here then is the latest devised Philosophic style of manufacturing authorities! Calvin's very argument to show the preposterous absurdity of any central Head of the Church, by a twinge so merciless as none but a Spanish inquisitor would give it-simply expanding by a "free translation" the little land of Juda into the broad earth, and the High Priest of Israel into the Pope of Rome;-is thus turned into a Protestant admission of the necessity of a Pope to the Church!

With this remarkable instance of the candid philosophic fairness which modestly trembles at the hazard of telling the whole truth about the Reformers, our readers will be prepared to appreciate another specimen of the philosophic style of representing the character and opinions of the Reformers, found in immediate connection. with the foregoing. After being informed that Luther, Calvin, and Beza, all believed in a Pope for the Church as absolutely essential, and ordained of God; they will be less surprised to learn, that Luther admitted himself to be an infidel hypocrite-who preached to others what he did not believe himself. We give the Philosopher's learned note on this subject:

"Some of the leaders of the Reformation have left suspicions that they taught with insincerity, that they did not themselves believe what they preached, and that they had no other object than to deceive their proselytes. As I am unwilling to have it imputed to me that I have made this accusation rashly, I will adduce some proofs in support of my assertion. Let us hear Luther himself. "Often," he says, "do I think within myself that I scarcely know where I am, and whether I teach the truth or not. (Sæpe sic mecum cogito, propemodum nescio, quo loco sim, et utrum veritatem doceam, necne)." (Luther, Col. Isleb. de Christo.) And it is the same man who said: "It is certain that I have received my dogmas from heaven. I will not allow you to judge of my doctrine, neither you nor even the angels of heaven. (Certum est dogmata mea habere me de cœlo. Non sinam vel vos vel ipsos angelos de cœlo de mea doctrina judicare)." (Luther, contra Reg. Ang.) John Matthei, the author of many writings on the life of Luther, and who is not scanty in eulogies on the heresiarch, has preserved a very curious anecdote touching the convictions of Luther. It is this: "A preacher called John Musa related to me that he one day complained to Luther that he could not prevail on himself to believe what he taught to others: Blessed be God (said Luther) that the same thing happens to others as to myself: I believed till now that THAT was a thing that happened only to me.'"-(Johann. Matthesius, conc. 12.)

The doctrines of infidelity were not long delayed; but would it be believed that they are found expressed in various parts of Luther's own works? "It is likely, says he speaking of the dead, "that, except a few, they all sleep deprived of feeling." "I think that the dead are buried in so ineffable and wonderful a sleep, that they feel or see less than those who sleep an ordinary sleep." "The souls of the dead enter neither into purgatory nor into hell." "The human soul sleeps; all its senses

buried.""'

In order to complete this set of specimens of philosophic history by a priest, we feel constrained now to present the philosopher's spec

ulations touching the fanatical visions of the Reformers, in contrast with the true, orthodox visions of St. Theresa :

"If any persons find difficulty in persuading themselves that illusion and fanaticism are, as it were, in their proper element among Protestants, behold the irresistible testimony of facts in aid of our assertion. This subject would furnish large volumes; but I must be content with a rapid glance. I begin with Luther. Is it possible to carry raving further than to pretend to have been taught by the devil, to boast of it, and to found new doctrines on so powerful an authority? Yet this was the raving of Luther himself, the founder of Protestantism, who has left us in his works the evidence of his interview with Satan."

"The phantom which appeared to Zwinglius, the founder of Protestantism in Switzerland, affords us another example of extravagance no less absurd. This heresiarch wished to deny the real presence of Jesus Christ in the Eucharist: he pretended that what exists under the consecrated species is only a sign. As the authority of the sacred text, which clearly expresses the contrary, embarrassed him, behold, suddenly, at the moment when he imagined that he was disputing with the secretary of the town, a white or black phantom, so he tells us himself, appeared to him, and showed him a means. This pleasant anecdote we have from Zwinglius himself."'

"Who does not regret to see such a man as Melancthon also given up to the prejudices and manias of the most ridiculous superstition, stupidly credulous with respect to dreams, extraordinary phenomena, and astrological prognostics? Read his letters, which are filled with such pitiful things."

Now contrast these regrets of the Philosopher with the following: "After the desolate and horrible picture which I have given in the preceding note, perhaps the reader will be glad to let his eyes rest upon a spectacle as peaceful as it is beautiful. It is St. Theresa writing her own life out of pure obedience, and relating to us her visions with angelic candor and ineffable sweetness. 'The Lord (she says) willed that I should once have this vision: I saw near to me, on the left hand, an angel in a corporeal form; this is what I do not usually see, except by a prodigy: although angels often present themselves to me without my seeing them, as I have said in the preceding vision. In this the Lord willed that I should see him in the following manner: he was not tall, but small and very beautiful, his face all in a flame, and he seemed to be one of the angels very high in the hierarchy, who apparently are all on fire. Without doubt, he was one of those called seraphim. These angels do not tell me their names; but I clearly see that there is so great a difference among the angels, between some and others, that I do not know how to express it. I saw in his hands a long dart of gold, which appeared to me to have some fire at the end of the point. It seemed to me that the angel buried this dart from time to time in my heart, and made it penetrate to my bowels, and that when withdrawing it, he carried them away, leaving me all inflamed with a great love of God.'-( Vie de Therese, c. xxix. no. 11.)"

"It would be difficult to find any thing more beautiful, expressed in more lively colors, and with a more amiable simplicity. It will not be out of place to copy here two other passages of a different kind, which, while they enforce what we wish to show, may contribute to awaken the taste of our nation for a certain class of Spanish writers, who are every day falling into oblivion with us, while foreigners seek for them with eagerness, and publish handsome editions of them. I was once at office with all the rest; my soul was suddenly fixed in attention, and it seemed to me to be entirely as a clear mirror, without reverse or side, neither high nor low, but shining every where. In the midst of it, Christ our Saviour presented himself to me, as I am accustomed to see Him. He appeared to me to be at once in all parts of my soul. I saw Him in a clear mirror, and this mirror also (I cannot say how) was entirely imprinted on our Lord himself, by a communication which I cannot describe-a communication full of love. I know that this vision has been of great advantage to me every time that I recollect it, principally when I have just received communion. I was given to understand that when a soul is in a state of mortal sin, this mirror is covered with great darkness, and is extremely obscure, so that our Lord cannot appear or be seen therein, although He is always present as giving being; as to heretics, it is as if the mirror were broken, which is much worse than if it were obscured. There is a great difference between seeing this and telling it; it is difficult to make such a thing understood. I repeat, that this has been very profitable to me, and also very afflicting, on account of the view of the various offences by which I have obscured my soul, and have been deprived of seeing my Lord.'-( Vie, c. xi. no. 4.)"

"In another place she explains a manner of seeing things in God; she represents the idea by an image so brilliant and sublime, that we appear to be reading Malebranche, when developing his famous system.

"We say that the Divinity is like a bright diamond, infinitely larger than the world; or rather like a mirror, as I have said of the soul in another vision; except here it is in a manner so sublime, that I know not how to exalt it sufficiently. All that we do is seen in this diamond, which contains all in itself; for there is nothing which is not comprised in so great a magnitude. It was alarming to me to see in so short a time so many things assembled in this bright diamond; and I am profoundly afflicted every time that I think things so shocking as my sins appeared to me in this most pure brightness.'-(Vie, c. xi. no. 7.)"

It will be perceived, therefore, that according to the higher philosophy, a vision, a dream, miraculous in its nature, is not necessarily contrary to their philosophy. It must be an orthodox dream, and by one of the Saints, then it is worthy to be compared with the best philosophic dreams of Malebranche!

EDITORIAL EXCHANGE.

THE BIBLICAL REPERTORY FOR JULY, 1855. ed for their use? According to our view, This is one of the most generally reada- the remedy for this evil would be worse ble numbers of the Repertory for sometime than the disease in both cases alike. True, past. The article on the "Zurich letters," we have felt the lamentable evil of a feeble on "Dr. Spencer's Sketches," and on the and lifeless-or inappropriate or irrever"Logic of Religion," all furnish pleasant ent public prayer extempore. And we have and profitable reading for the dog days. The not hesitated to admit the too common ocarticle on Presbyterian Liturgies has a currence of such services in the Presbyterisquinting, which we do not fancy much, an Churches, even to Episcopalians who are toward a Liturgical Presbyterianism for apt to cant much on this subject; conthe upper classes. Whilst it insists, indeed, trasting our mode of worship with the that the objections are valid against the marvellous propriety of "our excellent Lituse of all "unvarying forms authoritatively urgy." But it is very manifest that there imposed;" yet it maintains "they do not may be just as feeble and lifeless, inapprobear against the preparation and optional priate and irreverent public prayer with use of a Book of Common Prayer." As the book as without it. Nay, we have had we hope to give full consideration to this our feelings of reverence and propriety of subject in the pages of the Critic before tener shocked in proportion by the bad very long, we take leave merely to express reading of the prayers, than by the bad our utter failure to appreciate the force of extempore praying. The drawling, whinthe reasons urged by the writer, for the ing, canting, affected and even conceited preparation of such a book for optional tone in which in a large number of cases, use. All these arguments seem to us to the Episcopal prayers are read, is fully as prove indeed the importance of preparation inconsistent with all notions of propriety for prayer by the minister himself; but in public prayer, as the extempore harnot a preparation by others for him of his angues so much inveighed against. But public prayers. It is true many ministers we shall not here go into the argument. are poorly gifted in prayer. But it is Of the general tenor of the Repertory's equally true that as many more are as article on the General Assembly, it is needpoorly gifted in preaching. If the poverty less to speak, after what has already been of gifts in the ministry be a reason in the written in our pages on the same subject. one case for a Book of Common Prayer for We cannot forbear, however, to express their use, why is not the poverty of gifts our surprise at the Repertory's deliverance in the other case, as good a reason for hav- on the question "Who has the right to ing a book of sermons or homilies prepar- vote for Pastor?" on page 489. After

having quoted on the previous page the furnish equally conclusive demonstration, book which says:-"In the election of that among all the eminent gifts conferred a Pastor, no person shall be entitled to upon Princeton, the gift of prophesy is not vote who refuses to submit to the censures among the most prominent. Nothing can of the Church, or who does not contribute be more manifest, than that on this whole his just proportion to all necessary expen-subject, the discussion is but fairly begun ses," the writer thus summarily concludes the main issues hardly yet reached-the the whole matter:-"We are glad to see contest so far having been mainly whether the Assembly declining to answer ques- we shall discuss at all. One party whilst tions which the Book has settled. If the earnest in their zeal for the great work of motion to restrict the right of voting to the Church, ready to unite heartily in the communicants had prevailed, it would have use of the agencies now at work, till they can effected a change in our standards and there- be made more conformable to the word of fore been null and void! Now we humbly God and the Constitution, yet still urging submit, that the motion of Dr. Plumer re- upon the attention of the Church the neferred to, was a motion with a view to cessity of Reform in them. The other party, settle by vote of Assembly, what the Book instead of meeting the true issue, are raising means in this case. According to the nat- other issues and proclaiming their victories ural and obvious construction of the lan- and their strength. No! It may not "be guage, the meaning of the Book is not as assumed the whole matter is set at rest." Judge Fine held-"that there are two Great questions are not so put to rest in the classes of persons entitled to vote for pas- Presbyterian Church.

tor;" but on the contrary, that one class

of persons alone are entitled to vote, viz:

members of the Church who contribute their "A DISCOURSE DELIVERED BEFORE THE GRAD

UATING CLASS OF THE UNIVERSITY OF N. just proportion. This is the plain construction of the words on the face of them-and CAROLINA, June 4th, 1855. By Rev. B. if there be some hidden key to their interM. Palmer, D. D.-Raleigh, 1855. pretation which makes their meaning so The subject of this Discourse is, "Chrisinfallibly the contrary of this, that all oth- tianity, the only religion for Man." Taker meanings are manifestly null and void, ing for his text the memorable words of the Repertory would have prevented a good Peter in John 6: 68, 69,-Dr. P. finds, in deal of unnecessary discussion for the fu- the interrogation, a confession of man's ture, by furnishing in a single paragraph need of a divinely extracted religion, and, even that key. Nothing is more certain, in the affirmation, the essential conditions than that even in face of this dogma of the which such a religion must fulfil. The Repertory, there will be in time to come, main propositions of the sermon, therefore, much earnest inquiry into this matter. are:-1. That man's religious nature conThe summing up of the discussion on strains him to find repose in some form Boards, this year as last in the Repertory, of faith and worship. 2. That the wants somewhat to our surpise, is self-gratulato- of this nature, well understood, are met only ry in the highest degree, and prophetic of in Christianity, as taught in the Gospel. perpetual quiet on the whole subject here- The first proposition, is argued from "the after. "All these objections (to the course elements which enter into our own moral of the Boards) as well as those founded on constitution,"-the conscience, the affecviews of expediency, were so fully answer- tions, &c :-from the "tenacity with which ed in the course of the discussion that it religious ideas, once communicated, are is unnecessary to dwell longer on the sub-retained by the mind," and from "the ject. It may be assumed that this whole mat- universal prevalence of religion and worter is set at rest." "The ablest men in the ship in so many diverse forms over the Church who have ever expressed their dis- globe." Under this head, we notice the approbation of Boards have done their best melancholy fact, that "the only apostates in argument, and have utterly failed." (!) from all religion, the men who enter no Truly this is consoling. But we must bear sanctuaries, and bow before no altars, and in mind that summing up the discussion who speak only the language of profaneon the very same subject last year, the Re-ness and blasphemy,"'-are to be found in pertory in like complacent tone, prophe-Christian lands. sied "The sense of the house was so :The second leading proposition is provstrongly evinced in favor of the Boards **ed-1. From the fact that Christianity is that we presume the controversy will not be "the only religion which presents to man renewed." How far that was from being a a personal God, clothed with all the attrisure word of prophesy the events of the year butes of a perfect Being, with clearly repast have made manifest! And we ven- vealed personal relations to the creature." ture to suggest in regard to this renewal of 2. It alone "reveals man's true character the prophesy this year, that we shall be and future destiny." 3. That it "rests much surprised if the coming year does not upon a historical basis; is a religion of

facts." 4. It is "pre-eminently a religion (specimen of that somewhat rare phenomeof law, and alone solves the problems non-Orthodox Transcendentalism. which arise from the Holiness and Justice We shall perhaps best convey to our of Jehovah." 5. It alone "provides for readers an idea of its peculiarities, by althe renovation of our nature, in its doc-lowing the preacher to speak for himselftrine of the new birth." 6. It is "the so far as our limits will allow. We cite only system of religion, to absolute cer- first from the introductory portion of the tainty of whose truth it is possible to be discourse.

"While thus we build and justify the College,

brought." The points are illustrated with the usual we are enabled also to define its work. It felicity and force of Dr. Palmer: and we trust that the young men, to whom the discourse was particularly addressed, will ponder them with seriousness and candor.

must take the whole nature of man, and make the most of it. In deference to our sense of Beauty, it must honor Art. In deference to our hunger for Truth, it must honor Science. In deference to our apprehension of a Divine Presence, it must honor Religion. And neither of PROF. HITCHCOCK'S DEDICATORY SERMON. A clusive addiction to either one of them breeds these by itself alone, but all in harmony. ExSermon delivered at the dedication of the mischief. Art, unbalanced, becomes voluptuous; new Chapel of Bowdoin College, Thurs- Learning, arrogant; and Religion, fanatical. day, June 7, 1855. By Roswell D. Hitch-While in a just blending of the three, there ap cock, Collins Prof. of Natural and Re- pears the fulness and symmetry of a perfect discipline." vealed Religion.

"Such in part, are the sentiments which find expression in this edifice, within whose walls marks an epoch in the history of the College." we are now assembled. The completion of it

"In its Gallery of Paintings, it proclaims the legitimacy of Art; in its Library, the worth of knowledge; in this grave and lofty room, with its the dignity of a rapt and reverent Communion glowing windows and its starry roof, it proclaims with God. These, too, in their proper order; Prayer seeking palpable enforcement, in the very architecture of the building itself, as the centhe trinal nature of man. Thus we represent its tral and the grandest thing. Thus we represent triple discipline. And thus, especially, do we emphasize religion as at once the crowning (Pp. 6, 7 and 8.) grace, and the crowning wisdom, of our culture."

This is a discourse founded upon Col. 2: 3. "In whom are hid all the treasures of wisdom and knowledge." It opens with an exposition of the spiritual constitution of man, according even to naturalism as trinal-viz: That by which we apprehend the beautiful-or Taste. That by which we apprehend the true-Intellectand that by which we apprehend the Good -Moral Sense-which three faculties give rise to Art, Letters and Religion-all of which are shown to have their representation in such an evidence as the new College Chapel. The preacher next proceeds to exIn the following passage are presenthibit in outline, according to the revealed religion, the fundamental truths presented ed some of the leading points of the disn Christ-"in whom are hid all the treasur-course-and they serve as illustrations of es of wisdom and knowledge." These truths the Author's method of treating them: "But we do not stand here to-day on the ground lead to three departments of inquiry-God of mere Naturalism. There is another and more Nature-Man. And an outline of the funda- commanding revelation of God, than the one he mental truths of christianity, touching each has made of himself in the soul of man. It is of these three departments is rapidly selected.

the Christian Revelation." "What, then, is Christianity? Plainly, a remedial system; presupposing the ruin, and We have read this discourse with extra-undertaking the recovery, of a fallen race. ordinary interest on several accounts. Like the Spirit of God, which once brooded First, as the production of one of the com- make a world. And its method is, not by lesover the waters, it finds a chaos, and would panions of our youth and early manhood-sons and examples, not by visions and theoin whom even then we recognized genius phanies, which must all be feeble and transient; of the very highest order, as well as heart God in Christ. Or, as the Scriptures have terse but by a permanent, historical incarnation of qualities to make him capable of the no-ly expressed it for us, "God in Christ reconcilblest friendship. Secondly, as the pro-ing the world unto himself." Such is the Gospel. duction of one just called to the high of- The departments of inquiry as students are fice of preparing ministers for the Church three: God, Nature, Man. It is proposed, on the present occasion, to look at each of these, for a in the Seminary at New York. For though few moments, from the stand-point of the Christhat school has no relation to us, or to our tian Revelation. I. Our doctrine of God. It is not Church, to give a special claim on our attention-yet we must be allowed to feel an terror upon a guilty vision; it is not merely merely the intense holiness of God, flashing interest-and to express what we feel-in those awful scales of justice, whose beam every matter that relates to forming the hangs and trembles amongst the stars; there is character of the rising Presbyterian Min-something unspeakably appalling in the thought of sheer Spirit pervading this immeasurable istry of whatsoever ecclesiastical relation. Universe, with a force that nothing can resist, or And thirdly, this interest in the discourse, weaken, striking its steady pulses, age on age, has arisen largely from its own intrinsic from world to world; and yet a Person clothed character as in its way, a beautiful master with a heart to feel, and a mind to think, and a with attributes as distinct and real as our own, piece of thought-and especially as a fine will to choose. Such is God; the God of reason