Here is something surely, which well deserves our most solemn attention and consideration. We do not present it now for any purpose of controversy or debate. We do not pretend to condemn dogmatically in one direction, or to approve in anoth er. What we wish, is merely to bring into view the historical fact, which must remain the same whatever construction we may put upon it, and which needs first of all to be distinctly perceived and acknowledged that it may be construed with intelligence in any way. Evangelical Puritanism, the modern sect system generally, is at war with what was considered to be Christianity in the first ages. The controversy between present and past here regards not simply the order of things in the Nicene period, and afterwards, but reaches up to the age next following that of the Apostles; and it has to do, not with a few accidents only of the old faith, but with its universal form and constitution. The question, in the last instance, is not of the Papacy as such, nor of Episcopacy, nor of Presbytery, nor of Sacramental Grace, nor of the authority of the Holy Scriptures. All falls back just to this: Has there ever been in the world such a Divine constitution as the Holy Catholic Church, in the sense of the ancient creeds? It is another question, which we need carefully to distinguish from this, whether there be any such Divine organization, with supernatural functions and powers, actually at hand in the world now. We may dispose of this second question afterwards as shall seein best; before it comes plainly the other: Was there ever any order of this sort in Christian history? Were the first ages right, or were they wrong, in making the existence of it an article of faith, and in grounding upon it the entire weight of the world's salvation? Here it is, that the chasm which yawns so fearfully between the past and the present comes fairly and fully into view. Puritanism does not believe, what was believed most firmly in the days of Ignatius and Polycarp, that the Church stood among men as an actual polity, created by Divine commission, and endowed with corresponding heavenly powers for its own ends. What was a foundation mystery of faith in the one case, is scouted as a dangerous unscriptural" figment" in the other. In this way, Puritanism breaks with the universal Christianity of the first ages; turns its Creed into a grand Lie; for all must go together, if any regard is to be had to the original sense of the symbol; and so literally converts the course of church history into a wholesale radical apostacy and delusion from the very start.

Such is the simple historical fact. Who will deny, that it is

full of unutterable solemnity and interest? Here is the question of questions surely at this time, for all who can rise above the paltry prejudices of party and sect, so as to take any interest in the truth for its own sake. Alas, that the number of such should be so few! Is the old church doctrine of the Apostles' Creed or was it rather-fact or figment, a reality or a dream? Was it a true "heavenly vision" to which fathers, martyrs and saints, did well "not to be disobedient;" or must it be regarded, on the contrary, as the most melancholy hallucination that ever took possession of the human mind, the art of Satan playing himself off as an angel of light, the mystery of iniquity "leading captivity captive," in a new downward sense now, most horrible to think of, for at least fourteen hundred years? What are all other questions, with the everlasting din that is made about them in our Babel of sects, as compared with this?

Was there ever among men a Church, in the sense of the Creed, a Divine constitution, carrying in itself real grace as an order of existence above nature, and rightly challenging in such view the "obedience of faith?"

That is the first question. Only where it is answered in the affirmative, of course, can there be any room for the second; which then, however, cannot fail to come home with like awful solemnity--as a waking and not merely sleep-walking interest -to every mind that is seriously bent on being saved:

Is the mystery of a Divine Church in this old sense still at work in the world? Are the glorious things once spoken of Zion yet true and real, as they were held to be in the first ages? Or has that heavenly vision dissolved long since into thin air and mere Gnostic idealism, like the baseless fabric of a dream which leaves no wreck behind?

ZWINGLI AS A COMMENTATOR.

The Sermon on the Mount.-Matthew-Chapter v.

THE Evangelist here furnishes an accurate report of the sermon of Christ; and this not summarily merely, as in other instances, but in a more complete form. In this sermon our Lord teaches how to mould, not the outer man only, but still more the inner. The exterior man is that which falls under the observation of the eye, and the outer senses, and can be apprehended by others. The interior however, which lies within, and is hidden from the eyes of men, cannot be thus apprehended. "No one hath known the things of a man, save the spirit of a man which is in him" 1 Cor. 2. Do you say: How then does a man know himself, seeing that all lack the means of perfect self-knowledge. We do not say that any one fully knows himself, but affirm that the purposes, even of the worst man, may be unknown to others. When we say therefore, the interior man inspects itself, we speak of the inner man as it ought to be. Just as when we say, all fathers love their children, although there be many who neglect and hate their children; but we speak of those whose dispositions are rightly ordered. The exterior man therefore is that which shows itself in words and deeds; the interior that which is concealed from public view. Thus when we say, he speaks excellently concerning piety, but it does not seem to proceed from the heart. You here see a twofold man, and that in the same person. And just as the inner man is unknown to all others, so it is difficult to bring it to a proper knowledge of itself. Then first does it make a true discovery of itself when it lays itself open before God, who is the light which penetrates all things. If he examines and contemplates himself by this light he speedily discovers a den of iniquity within him, and abhors himself. He finds there pride, covetousness, envy, and selfishness. However much therefore the interior man conceals itself, and endeavors to lurk in secret, it discovers itself by certain marks to the pious and prudent; neither can its hypocrisy remain forever hidden. But if the external man so often deceives our judgment, why should it surprise us, that the interior man cannot be easily detected by us? For even when the disease breaks out, and affords some opportunity of discovering its presence, the symptoms may only be partial, so that its nature cannot be fully ascertained. But when man discovers and contemplates himself in the light of divine truth, he finds within him a hydra-den of evils. Neither

can any one hide himself from the face of God, nor draw near, without terror, to him who is infinitely holy and pure. For who can dwell with devouring flames? As fire rejects and casts off water thrown upon it, so the Divine purity rejects whatever is impure. In this sermon therefore Christ teaches us what belongs to the right cultivation of the inner man, and also what is required by the proper management of the outer man. He shows what affections should be cherished in the breast of man, if we would be pure and holy in the sight of God, what, at least, we should most zealously cultivate, as far as it may be possible for us to do in this mortal flesh. Thus he first declares: Blessed are the poor in spirit; which pertains to the inner man. Then he says: Let your light shine, ye are the salt of the earth, which are directions for the government of the outward man. Those precepts which pertain to the proper cultivation of the interior man, apply with equal force to all the children of God. What is said concerning the outward man should not be referred equally to all, for there are different offices and services in the ecclesiastical body. That we should be poor in spirit, therefore, is said to all, but not so when it is enjoined to be pungent like salt. For this constitutes the office of the apostles and prophets.

Aperiens os suum.-This is said by way of hypotyposis, or rhetorical description. By ascending the mountain, the superior excellence of that which he was about to teach is indicated.

Pauperes spiritu.-That is in heart or mind. It is possible for a person to be magnanimous, and yet have a modest mind, and be truly humble before God. When the angel smote the people with the plagues, David entreated that he might be punished in their stead, and his people saved. Was not this great modesty in so great a king? Paul was of a most humble spirit, and yet displayed great magnanimity. "I could wish that inyself were accursed from Christ, for my brethren, my kinsmen, according to the flesh." May the nobles of our times reflect upon these things, who regard not the lives of the common people, but show their haughtiness and ferocity by words like these: Let the peasantry be killed, let them be hung; and who think no more of strangling a peasant, than they would of choking a cock. Then is the spirit truly humble, when in all it does, it seeks the glory of God and the good of others. Where this is not done, the heart is insolent, fierce, and proud. If we examine ourselves in the sight of God by this rule, how many more things will we find done by us from vain glory, or ambition, or some other like affection, than with true faith and a pure conscience!

Beati qui lugent.-The men of this world, seduced by carnal pleasures, break forth into laughter, and indulge in immoderate joy. But where faith in Christ flourishes moderation is maintained in all things, and nothing improper is allowed. Faith restrains the heart, does not permit the head to carry itself too high, does not give loose reigns to lust, but with a firm bit checks and curbs the impetuosity of the flesh, lest it should run wildly onward in its course. For whoever examines himself by the light of divine truth, always finds occasion for self-condemnation, and reason for sadness and grief, so that he has no opportunity for immoderate merriment and laughter, and for indecorous exultations. The believer dies daily to these things, and endeavors daily to eradicate one or another of them. But meanwhile, this mourning of which Christ here speaks, is the source of the highest joy. Paul teaches, in his epistle to the Philippians, in what true Christian joy consists. For that entire epistle re-echoes with the voice of rejoicing. In these words there. fore Christ rather consoles those who are afflicted and mourn, than recommends grief, as he elsewhere says: Ye weep and mourn now, but your grief shall be turned into gladness, &c.

Beati mites.-Meckness is opposed to insolence and audacity, just as compassion is opposed to cruelty. Meekness and compassion therefore differ. Audacity is impudent in everything, it is pugnacious, quarrelsome, contentious, clamorous, vociferous, and bloodthirsty, and does everything tumultuously and rashly. Meekness shrinks from everything of this sort, lest it should inflict or occasion pain to any one, or use violence towards any. It does not approve of insolence, nor protect the truth with injury. Is any one insolent and fierce in his bearing, he is not meek, but betrays the temper of a tyrant. The truly meek cannot endure to see violence and injury done to any one. They who do not withstand the cruel and insolent, nor condemn wickedness and vice, are not to be called meek but weak. And since these directions pertain (as was said) to the interior man, they do not exactly apply to the external duties of judges, magistrates, and ministers; for these must often be severe and strenuous, in executing the merited punishment of the wicked. But even they should maintain meekness of spirit, amid the severity of demeanor and language proper to the faithful discharge of their duty.

Possidebunt terram.-" Earth" might here to be understood Hebraically, as equivalent to the promised land. But we prefer to consider it as referring to the land of the living, that is eternal life.