of the Christian Church, can fail to apprehend what these profound and deeply solemn words of the Saviour mean. Tried by their fruits, the different branches and sections of the Christian Church have little reason to boast and exalt themselves above each other, but show abundant cause why their heavenly Father the husbandman, should apply the pruning knife, and purge them, that they may bring forth more fruit. Let each look to itself, so that when the time of pruning comes, it may not be found among the branches that are taken away and cast forth to wither and die.-Even the whole Gentile Christian portion of the Church, is solemnly warned against such a fate. “Boast not against the branches. Thou standest by faith. Be not high-minded, but fear; for if God spared not the natural branches (the Jews), take heed lest he also spare not thee. Behold therefore the goodness and severity of God; on them which fell, severity; but towards thee, goodness, if thou continue in his goodness; otherwise thou also shalt be cut off. And they also if they abide not in unbelief, shall be grafted in ; for God is able to graft them in again." Rom. xi. 18-23. Well may the Apostle exclaim, in view of such facts and contingencies: "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out."

What the Christian consciousness needs in our day, is to apprehend more clearly and distinctly on what its faith in the Holy Catholic Church rests; and to guard itself against the natural tendency of the human mind to identify it in one way or the other with the empirical Church, which is not an object of supernatural faith at all; but is subject to being dissected and analyzed by the Reason, just like anything else that falls within its reach. There is always a tendency in the human Reason, if not firmly held under subjection to Faith, to level the supernatural with the natural: because the reason moves in the sphere of the natural, while the supernatural transcends it, and can only be apprehended by Faith. If the Reason nevertheless tries to grasp and hold the supernatural as distinct from the natural, or in conjunction with it, it is always in a

more or less unreal and magical way, which ends in their identification, either by deifying man and worshiping nature; or by transmuting the supernatural into the natural; thus doing away with the former and denying it altogether. Thus it has ever been with natural Reason in regard to God and nature. It is the same in regard to the divine and human nature in the person of Christ; and the same also in regard to the supernatural and natural constitution of the Church, the Word, the Ministry, the Sacraments. There is always in human Reason this natural tendency to transmute in some way the natural and supernatural: either the natural into the supernatural, or the supernatural into the natural. It is only by the power of Faith that they can be held as distinct entities and yet mystically (not magically) joined together. Reason always makes a botch of it and runs it in the ground, when it attempts to explain it.

The two tendencies referred to may, for the purpose we have in view, be called the Romanizing and Rationalizing tendencies. Romanism carried out to its logical consequences, is the transmutation of the natural into the supernatural, a deification of man and a worshiping of nature. Rationalism, carried out to its consequences, is the transmutation of the divine and supernatural into the natural, a rejection of the supernatural altogether. The only way to keep clear of either of these two tendencies is, to stand firmly in the Faith that unites us personally to Christ, our living head.

No other position is safe and secure against their assaults, or against our own natural tendency to fall in with the one or the other. As against that impregnable position, on which the Reformation had planted itself, Romanism has ever proved itself weak, and was forced to give way to a power and a movement stronger and mightier than itself. But against any other position it is a giant in strength, backed as it is by its traditional faith as well as by its superstition and the superstition of its peoples, which it knows how to turn to account as against its own inward rationalizing tendency and its invasion from without. Protestantism becomes weak and is shorn of its real strength, like Samson of old, when it forsakes its true position

and falls in with either the Romanizing or Rationalizing tendency of the age-both of which are fighting for the mastery, and the prize, as to which shall bear off the crown of Antichrist.

It is admitted, we believe, that there are two tendencies in the Reformed Church in the United States; and that it is well. to allow each of them free scope to develop themselves to their consequences. But we beg leave to inquire, what those two tendencies are, and whither they are drifting. If they are the two tendencies referred to, then we pray God on our bended knees, that he may speedily deliver our Church from both of them, and unite us on the only position that is safe and impregnable against them. That position we have endeavored to point out, as it commends itself to an enlightened Christian consciousness.

Let us understand each other. Where do the two parties in the Reformed Church stand? Do not both insist with equal emphasis on the Faith that unites us personally to Christ, our living head? Is not this the very position for which both are so earnestly contending, only perhaps by different modes of reasoning? Where is there a minister or member of the Reformed Church, who, to-day, is willing to renounce and forsake this position? We confess that we know of none. That all are not equally able to hold their Reason and thinking and way of expressing themselves, under strict subjection to this Faith, which exposes them to just criticism, may be freely admitted. That there are two different modes of thinking in the Reformed Church is undoubtedly true, and if that is meant by the two tendencies, we fully agree, that they should both be tolerated, as they must in the end flow together and complete each other. They are the deductive and inductive modes of reasoning, which do not necessarily contradict each other, but rest on the presupposition of the same principle of Faith, on which both parties profess to stand. Sundered from that principle, they of course become dangerous tendencies, such as we have already described, and with which no true believer can have any sympathy. Reason sundered from Faith, is sure to err, and lead into grievous error and wrong, no matter which mode of rea

soning it may choose to adopt. It can only end in losing all distinction between the natural and supernatural, the human and divine, by transmuting either the natural into the supernatural, or the supernatural into the natural. The tendencies. in these two directions we call the Romanizing and Rationalizing tendencies, against which there is no safety and protection. except the Faith that unites us personally to Christ, our living head. The Church that stands in the power of this old and glorious Faith will itself be a power in the world, that will make itself felt in spite of all the opposition that may array itself against it. Let us firmly hold each other to this position, in the spirit of brotherly love, and not compromise it with any tendency that would lead the heart and mind of the Church away from it. Let us come to understand each other on this great and fundamental principle, and be heartily united upon it, and there will be less difficulty to come to an understanding on minor points; or at least to tolerate each other as brethren in Christ, even if we cannot think alike in reference to all the particular points involved in the general discussion.

The

By what we have said we of course do not mean to intimate, that what has been said and written on either side of our theological discussions, is to be accepted for more than its intrinsic worth. In any free and general discussion there is always on both sides of a question much said that does not bear a critical examination, and had better not been said at all. truth we all know is often made to suffer at the hands of inju dicious and hasty friends, quite as much as by its enemies. This is unfortunate, and to be regretted. But it decides nothing. It does not affect the real merits of the question under general discussion. It is only after long and varied discussion and much patient thinking, guided by the inspiration of an humble and loving Christian faith, that the truth is clearly brought out in reference to any great and important Church questions, such as have engaged the attention of our Church during the years that are past. Nor is it to be presumed that the discussion has as yet reached any conclusions on which we are all fully agreed, except the one we have endeavored to present in this paper, namely, the

Faith that unites us personally to Christ, our living head. If the discussion has resulted in uniting us on this position, then indeed has it been owned and blessed of God beyond our highest expectations. Let that principle govern our thinking, our discussions, and above all our life and actions, and the Great Revival will go on, and God will bless us yet more abundantly as a true branch of the Holy Catholic Church.

ART. IV. THE FALL AND ITS IMPORT.

BY REV. D. F. BRENDLE, A. M., BETHLEHEM, PA.

IN the beginning of time, nearly six thousand years ago, God created the heavens and the earth, with all that they contain. After the lower order of creation was finished, the Triune God said, "Let us make man in our image, after our likeness." "And the Lord God" we are told, "formed man of the dust of the ground," and added the breath of life or lives, * "and man became a living soul." Man, therefore, takes his rise in the breath of God, and may be said to be something divine; "fearfully and wonderfully made," and upon this ground alone was he capable of coming into full and abiding union with God.

The image or likeness in which Adam was formed denotes. the nearest resemblance to God, both physically and morally; still the distance between God and man is infinite. Christ only is the express image of God's person, as the Son of the Father, having one and the same nature with the Father. This "image of God," in which Adam was made consisted" in righteousness and true holiness." He was not created perfect, but perfectible. He was thus made, "that he might rightly know God His Creator, heartily love Him, and live with Him in eternal happiness to glorify and praise Him." Man in his natural state was created, neither mortal nor immortal, but rather in a

*Meaning the man in his totality as a living soul.