able to set themselves as they do against him, being in that case one who neither aims nor is able-to injure them in the only sphere regarded by the world, which is the temporal; while he aims on the contrary, and may be able for aught the worldlings know, to benefit them in a respect that is more essential. It is wonderful, I say, that the curate's antagonists cannot see at last how he and they are at cross purposes, they manoeuvring always in one sphere, and he in another; they for the present against the future, he for the future against the past, and therein likewise for souls against circumstances; as St. Paul tells the Corinthians, "For I seek not yours, but you: for the children ought not to lay up for the parents, but the parents for the children. And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved. But be it so; I did not burden you: nevertheless, being crafty I caught you with guile." (Cor. II. xii. 14-16.)

The future is our especial province, and our part-to study and improve the same both for here and hereafter; the past we have only to remedy, and forget. "For God sent not his Son into the world to condemn the world; but (as he sends us) that the world through him might be saved." (John iii. 17.) However, we shall see, whether of the two must yield, the world or its Redeemer; they their opposition to him and his, or he and his their friendship for them. That is the point at issue between us: and if for that they hate us, we must bear it; if they kill us, we may not be the worse for it; but if they get the better of our charity or friendship, we are ruined-undone: the curate has lost his caste or footing: there is an end of the genuine curate. But no one knows, nor can possibly conceive the strength and resources of the "royal priesthood." Why, I should like to shew how sadly they miscalculate the spirit of the same who think it may depend either on their opposition or encouragement. It depends only on the divine Spirit by which it was kindled or animated in

the first instance; call it as you will, the spirit of the body, the spirit of stability, or the spirit of heaven-born charity and, renegades as they are, one should be sorry to hold one's charity or stability, whatever one might hold besides-be it one's all, and still not much, on their good behaviour.

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LETTER II.

THE INVISIBLE CHURCH.

"While we look not at the things which are seen; but at the things which are not seen."-COR. II. iv. 18.

THERE are different ways of seeing things, and that in different respects: as for example, two ways in respect of purpose, being accidentally and intentionally. Seeing a thing accidentally is when we either cannot, or do not care-to avoid it: seeing a thing intentionally is the same as we mean by looking at it: and of such looking at a thing or seeing it intentionally there are also two ways; intuitively and prospectively. Looking at a thing intuitively is looking without any farther effect or regard than only to recognize, and consequently admire or despise, desire or reject it; as some good people walking by sight, and not by faith-any more than by reading or reflection, are apt to look at almost every thing that they are apt to look at any how. Looking at a thing prospectively is looking at it with a view to some farther object, as we look into a prospective glass: so they do who " walk by faith and not by sight." And this is the only way of looking at so as to have a sight of, some things, or of seeing them any how, since they cannot be seen immediately; as for example, those immediately appertaining to the Author of all things. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made even his eternal Power and Godhead........while we look not at the things which are seen; but at the things which are not seen: for the things which are seen are temporal, but the things

which are not seen are eternal." (Rom. i. 20; Cor. II. iv. 18.) Viewing the things of God therefore discreetly in this prospective way by the means hereafter mentioned and also by that of his all-wise providence for one, I find that human affairs, being all subject thereto, are comprehended originally in two departments, the spiritual and temporal, or ecclesiastical and civil; being objects at the same time to a certain extent of one delegated authority and general government, in which these two departments meet and are united-except in cases of barbarism, anarchy, or opposition and rivalry between them, with no such general government, or none adequate to restrain them. Wherever any general government, or a government properly so called may exist upon earth, the affairs of every class of subjects and in every department will equally fall under its cognizance as far as it may either by investigation or by simple intuition; and that seems to be the proper scope and latitude of its authority. For as the great lawgiver of Israel observes, "the secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children for ever, that we may do all the words of this law." (Deut. xxix. 29.) Such things as are not open to human observation belong more particularly to the observation and judgment of Almighty God; which nought that passes however secretly and whether in thought, word, or deed, can possibly escape. By him kings reign, and princes decree justice: by him princes rule, and nobles; even all the judges of the earth;" (Prov. viii. 15, 16;) which is the same as his governing by them: they all governing alike by his commission the trusts of which they are the chief or general depositaries in both departments, that is, in both spiritual and temporal, or ecclesiastical and civil; as others may govern again for them, or rather they by them, through their commission.

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If the subordinate rulers, as well ecclesiastical as temporal, had no other duty but what results from and is

owing to such visible chiefs, or to God by them, their responsibility would be lighter and their part more simple than it is, being just to do what they were told, and let their chiefs answer for it: but considering the invisible part which we all have to perform, and the invisible Judge to whom we all whether high or low, laymen or clerks, are severally and collectively accountable for our performance in every part and station, we can only regard him as the One to answer for us universally, and his commandments only as those which all may follow to any extent implicitly. An upright and discreet ruler considering also this paramount authority, and consequently ulterior responsibility of his subjects depending thereon--will feel without being told what sort of liberty or latitude is due to them in all their actions if sincerely desired; and the more so as they relate more immediately to their First Object, the King of kings.

For my own part I honour the direction of both these departments, the ecclesiastical and civil, though I have little to do with either: and I have also thought rather more than every one may have done of the former both principally and in relation to the latter; which emboldens me to write accordingly. But as a brother curate cannot need much worldly information; so neither is it what I have ever cared much about, or can have much to say of. Neither again do I profess to be the first that ever wrote a letter, or any thing else, on spiritual rather than ecclesiastical polity: though I may be singular in confining my observations more directly to the subject than some, from the freedom and leisure acquired by a discharge of much kindred matter before now in other perform

ances.

Independently considered, or not considered in the unity of government, either of the two forementioned departments, the ecclesiastical and civil, may be simply expressed in one word; this as the State, and that the Church: in considering the latter of which more particularly it