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In a letter, dated 30th May, 1819, and addressed to the Pope, by the cardinals, archbishops, and bishops of France, to the number of 77, they have quoted the words of St. Ambrosius-" Launch out into the deepest "questions," which I think he has meant as an explanation of the words launch out into the deep (Luke, 5. 4). I know not whether he went farther, and explained also the ships, the nets, the fishes, the lake of Gennesaret and the contiguous land, so as to be consistent with his interpretation: which, for aught I know, may be a good one. Should the dignitaries of the present French Church, who approved of it, apply it to other passages, I imagine they might arrive at an understanding of the Scripture, very superior to that in which they have been brought up; but it is likely that in launching out into the deepest questions, and entering more fully into the spirit of the Sacred History, they would be frightened and alarmed at the consequence; which would probably be the destruction in their minds of the literal notions of their church, which they respect, and of the religious system which they value, which they are bound to preach, and which I suppose they could not save from being upset in the deep into which they would launch out; but it is probable also that what they would learn, would amply compensate them for their loss.

I take this to be in general cur case, and more partilarly that of the ministers of instructions on the Holy Writings, no matter what persuasion they follow. They perceive that the literal sense is inadmissible in a passage; they search for one that may give satisfaction; and, if they succeed, they are apt to confine it to that passage; instead of applying it to others, where, if the

true one, it would be equally pleasing and elucidating. It seems to me inconceivable how they can understand and expound one verse morally, and the preceding and following ones literally; exposing their hearers and readers to believe that in any chapter the Scripture speaks alternately of spiritual things, and of vulgar things, having no connexion together. Surely such a glaring inconsistency cannot be in so great a book as the Bible. So long as they will persevere in the opinion of the ancient Jews, that it speaks of this visible earth, I apprehend they will never attain a right intelligence of it: and that they will always be, more or less, in confusion, uncertainty, and mistake, as they have neither rule nor proper guide to ascertain whether in such or such verse, they ought to understand the words earth, water, Egypt, the wilderness, Babylon, Jerusalem, heaven, sun, moon, stars, &c. literally or otherwise. I think that if they do not, after consideration, part with the vulgar notions of this world, they will never become a part of the people of God, and the very members of His Church Christ; nor will bring any of their flocks to it; and I am afraid they will never arrive at the true knowledge of the sublime religion that is taught in the Holy Writ from one end to the other beginning with the philosophical instructions of the first regenerate man, which, by leading them in the true human philosophy, cautiously and wisely, from one degree of knowledge to another, would prepare them and bring them safely to Christ's spiritual doctrine; from which, after having been instructed in it by the Saviour himself, they might, in the course of time, by the Grace of God, pass to the still higher and myste

rious religion that is to be learned from the Comforter, or rather from the Holy Spirit dwelling in him, and revealing all things by him, even more than by Christ (John, 16. 12, 13). To those who have been told in their youth that they were instructed in the truth, and who, from want of a serious and unprejudiced inquiry, believe firmly that they are positively acquainted with it, the opinion of such an individual as I am, that perhaps they do not know quite so much about it, as they have imagined all along; and that it would be useful to them to inquire immediately and earnestly whether they are right or wrong, my opinion, I say, will probably appear most impertinent and ridiculous: I own it may deserve no better appellation; but still I beg leave not to surrender to their learning, as long as, without the discussion to which I invite them, they will be persuaded that the forefathers of our Jews were the natural descendants of Abraham, by faith only the father of the faithful or of the people of God, according to the Scriptures. It seems to me that there is as little propriety in considering our Jews as Abraham's posterity, as there would be in saying that the converted Gentiles are Paul's natural descendants; because he begets them in Christ by instructing them in the true charity, that which contains love of God and of the neighbour. I concede willingly that the Jews, in their having received the Old Testament, in their having adopted literally some of the ceremonies and ordinances that are prescribed, in a philosophical sense, in the Books of Moses, their having been the masters of Judea and the inhabitants of Jerusalem; their having built in that town a temple for the worship of the Almighty God; in their

having rejected the Gospel, and their being dispersed everywhere; I concede, I say, that the Jews of this earth may be looked upon as the shadow of those who are spoken of in the Bible; (no more than a shadow I should surmise, and not a true emblem of them, since it cannot be proved that the great circumstances that happen inwardly to the Scriptural Jews, from the moment that Moses is sent to them, and under his successors, have ever occurred outwardly to the ancestors of our Jews;) but I could never admit that they have been the real people and the Sons of God, because, as I have already expressed, I believe it is not possible to reconcile such a notion with the tenour of the Sacred History. If the old Jews had been such, it would seem to me, from Rom. 11, that their now-existing posterity would be that people still, though in a degraded condition. Should that be denied of them on any grounds, then those who would dispute it must grant either that there has been no such thing as a people of God for the last seventeen or eighteen centuries; or that the whole of the denominated Christians has been that people, (as the whole of the Jews is supposed to have been); or only a part of them, according to the opinion of some.

Allow me, Theophila, to ask you whether there is anywhere a circumstantial, authentic account of a society having existed in ancient or modern times, that had received a full intelligence of Christ's doctrine, and whose faith and works were quite in conformity with it. and where are now the men of whom it might be justly said, these are the people of God; these are become the Sons of God, by receiving Christ into their heart, and believing on his name; these are born of the water

and of the Spirit; these are the true disciples of Christ; the faithful and persevering followers of his doctrine; these serve not two masters; they are no longer the slaves of the spirit of the world; their souls are subjects, and kingdoms, and temples, only of God? Where is the society called Christian that has not many institutions that tend to promote vanity and pride, and that are in absolute contradiction with the simple and humble spirit of the Nazarene who is entirely consecrated to God? Where is to be found the man of whom it can be said, with undeniable propriety, this is a Christian indeed, one who is led only by the Spirit of God, bearing witness that he is one of the children of God, (Rom. 8. 14,) and producing in him fruits of holiness, and by him miracles that testify that the Holy Ghost is descended upon him, as well as on Christ's Apostles? I imagine that you will be surprised at my doubt that a real Christian could be met with among us; but let any one who thinks himself such, and whose most sincere wish and intention are to obey Christ; let him enter his closet, and, the door being shut, let him take the Gospel, with the humility of a person who is willing to present himself before that judgement-seat of Christ, and to try himself by it; let him open it anywhere, and read with attention and reflection, what will happen to be before his eyes; let him privately examine himself about it with impartiality, and ask himself, do I believe this? (2 Cor. 13. 5.) Do I believe it enough to conform my conduct to it, as a true Christian ought to do? Do I not rather excuse myself from following it strictly, under some pretence or other? Do I not lean in preference towards the notions of this world that are more

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