dren of light;" (Luke, xvi. 8 ;) as it would hereby appear, that we have no fool of an enemy to deal with; and therefore it may be allowable to learn policy even of him, wicked as he is, without learning of him also its application. The Master himself refers to this example in one of his parables, (Ib. 9,) and also advises a more consistent sort of preparation for the spiritual warfare that we have to wage through life, in another place: "Behold I send you forth (says he) as sheep in the midst of wolves; be ye therefore wise as serpents, and harmless as doves." (Matt. x. 16.) And that is to be minded too, as well as pasturing, by the curate.

We might be glad, if we could discharge our part entirely in pastoral offices; as the shepherd of the field would be glad to do, no doubt: but he is obliged to change his reed sometimes for the trumpet-his crook for the sword; and we are oftener, having more enemies to deal with. Opposition to the world and battling with sin are as necessary sometimes to spiritual enjoyment and gain, as war and litigation to the temporal unfortunately; and the same sort of policy is applicable in some measure to the resources of both departments, namely both of the spiritual and temporal; which is to frustrate or neutralise some, while some are only to be preoccupied or recovered, and it may be by hard stripes.

For there being two several or rather opposite, interests and connexions in the world, with opposite means or resources likewise, that is good and evil-convenient for both," and no marvel; for Satan himself is transformed into an angel of light,” (Cor. II. xi. 14,) there will consequently be two several ways of dealing with them for the advocates of truth; one direct, to preoccupy or recover such means to their own use; the other indirect, to frustrate or neutralise their effect,-that they might be able to use the one and the other might not be used against them; the choice of policy to depend on the quality of the medium or resource as follows, v. g.

1. Supposing the medium to be good; as God's word and holy ordinances, the sabbath and sacraments especially, it cannot be frustrated, it must be preoccupied or recovered. But

2. Supposing the medium to be one of evil tendency; whether by seduction, as superstitious gewgaws, tales of giants, and other childish deceptions,— or by intimidation and oppression, of which the examples are too many to be mentioned: they may be either neutralised in one case by an exposure of their insignificance, or frustrated in the other by a remembrance of their swift passage, as one of your academic authorities advised with regard to the delusive charm of pleasure. For when "the cloud capped towers and gorgeous palaces," so honourable to those who had them built, and so much more honourable to those who built them, shall pass away like a dream, or when our eyes shall be permanently closed upon them,--all their terror and usurpation will pass likewise and vanish in an instant before "the word of God which abideth for ever." And in the

mean time also we may generally frustrate or neutralise such temporal usurpation in a great measure, and avoid the storm without, since it can only bear on externals, by having our treasure within, or far out of its reach-in Heaven as they may contend, and welcome, when the spirit is escaped, the body being dead without the spirit. And 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," (Cor. II. iv. 18.) we may elude, or get the better of a good deal of that oppressive machinery which often is, has been, and ever will be put in use against us, to cast down the poor and needy, and to slay such as are of a right conversation."

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And let me not be thought averse to public worship or the prosperity of the visible church in opposing its usurpation and disputing the unlimited ascendancy which some would give it, if they could, over the invisible,

because it is there that they happen to be strongest, no more should one for exposing the abuse of that worship in any respect. For I understand the meaning of those who cavil at the consequence of the invisible church, as well as every attempt to limit or reform the visible; alleging that it tends to break up and destroy all religious communion and that is, because it tends to mar their schismatic projects, and prevent those endless detachments of bit by bit from the body of Christ by your "many masters," all setting up severally, each for himself, " and not holding the Head from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God." (Col. ii. 19.) They are afraid of this mysterious force: they do not know how to deal with the invisible body, and must be careful in managing that to which they rather belong; the visible, I mean, for fear what may happen.

So the prevalence of the invisible church is conducive to the unity and prosperity of the visible, as the health of the soul is to the soundness and comfort of the body, instead of either interfering with other and a minister of the spirit of the New Testament may be regarded as every man's curate and hailed as their own minister by all those communities which sincerely hold the One Head, the only perpetual and invisible Curate; as others are either not perpetual, or not invisible. And I do not see myself, how an honest ministration in one Christian community can be prejudicial to the interest of another. How, for example, can it interfere with the public devotions or private either of any Christian community to demonstrate and insist before all, that one cannot be a religious man of any persuasion, nor yet half, who is religious only in form and appearance? Or why need it hinder the lifting up of their hands, to shew that it will not do without the lifting up of their hearts likewise-and how superior a part this is, at the same time that the other is not to be despised, nor neg

lected? Or how can it trench upon the freedom of any community to assert that with all its peculiarities of outward form and substance it may still have and ought to have one heart in common with the rest, as they all have or ought to have one common God and Saviour? Can there be no light in one planet because there is light in others? Cannot there be light in all, because they all regard one sun? Can there be no life in the universe, because there is only one Fountain of life for all? Can there be no common principle in nature, because there is no end to her shades and varieties?-I should be far from allowing any of these timid objections even if there was no room in the world for suspecting their motive, which I have hinted there is: neither am I able to conceive why the light, life and grace which all derive from one Source and by one Medium may not be reflected again from other mediums to others continually on account of differences or peculiarities in their size, weight, form, colour, position or endowment. There is nothing to hinder the establishment of such an unity in multiplicity among ourselves as there appears among the stars that I know of, if we be not unfortunately disposed, and especially in respect of jealousy and vain glory, "provoking one another, envying one another;" (Gal. v. 26;) and if not by giving ill names, yet by taking false ones, as before observed.

All that I hate. I do not blame men for being jealous of their religious freedom as well as their civil; but wish them to be more civil in their jealousies, or more truly jealous. The spurning of restraint is not without reason in respect of the world, that we might be the freer to serve our heavenly Father in spirit and in truth. For who would be in bondage under the elements of the world with the Spirit of his Son in their hearts? But the spurning of all restraint, however wholesome and agreeable to his will sometimes, is another thing. There seems to be one thing universally wanting in the world, and the world does not seem to understand it, an undefined wish, a

longing after somewhat that is not to be found in life, neither is it a longing after immortality altogether, as some have supposed: but it is a longing for the freedom just defined, the restless and instinctive longing of an heavenly denizen for restoration to his primitive sphere, and which is the same with freedom, to the love of rectitude; that he might be regenerated with a free spirit, as David prayed to be regenerated, (Ps. li. 10.) and was no doubt. "For the creature was made subject to vanity not willingly (says St. Paul) but by reason of him who hath subjected the same in hope." (Rom. viii. 20.) "Let us therefore, as many as be perfect, be thus minded,” (Phil. iii. 15,) says he. And when he goes on to propose his own example as a rule for us to walk by, it must relate chiefly to that one particular, the enjoyment of spiritual freedom by having our conversation in Heaven where we properly belong, as the citizens of any earthly kingdom might be free of the same, to do as they like in it, respecting the law at the same time.

Such is the great cause, object and interest of the Christian community; their spiritual freedom restored, their regeneration in a free spirit: and to promote this great cause by all means, whether fostering or militant more particularly—is the direct object of those ministers who are more of the spirit than of the letter,-labouring together however unconsciously in their several congregations and communities. For while as different members of the body we all severally approve our own forms of worship, and may approve them sincerely, there can be no reason why, supposing us to be all of one spirit, we might not likewise all approve one common worship without form, though not averse to many,-one abstract worship cemented or established in spirit and in truth, however it may diverge apparently in ascending to the throne of grace. And I cannot imagine any other basis, principle or beginning for a Catholic ministry, in whatever form or forms it may appear. I cannot imagine such a Catholic