sing questions relative to the divine nature. The doctrines of the Trinity and Incarnation, form a most distressing subject of discussion, for two reasons; first, as involving the direct contemplation of heavenly things, when one should wish to bow the head and be silent; next as leading to arguments about things possible and impossible with God, that is (practically) to a rationalistic line of thought. How He is Three and yet One, how He could become man, what were the peculiarities of that union, how He could be every where as God, yet locally present as man, in what sense God could be said to sufier, die, and rise again,—all these questions were endured as a burden by the early Christians for our sake, who come after; and with the benefit of their victories over error, as if we had borne the burden and heat of the day, it were perverse indeed in us, to plunge into needless discussions of the same character. This consideration will lead us to put into the back ground the controversy about the Holy Eucharist, which is almost certain to lead to profane and rationalistic thoughts in the minds of the many, and cannot well be discussed in words at all, without the sacrifice of "godly fear," while it is well nigh anticipated by the ancient statements, and the determinations of the Church concerning the Incarnation[1]. It is true that learned men, such as Stillingfleet, have drawn lines of distinction between the doctrine of transubstantiation, and that high mystery; but the question is, whether they are so level to the intelligence of the many, as to secure the Anglican disputant from fostering irreverence, whether in himself or his hearers, if he ventures on such an argument. If transubstantiation must be opposed, it is in another way; by showing, as may well be done, and as Stillingfleet himself has done, that, in matter of fact, it was not the doctrine of the early Church, but an innovation at such or such a time; a line of discussion which requires learning both to receive and to appreciate.
In order to illustrate the above view, the following are selected by way of specimen of those practical grievances, to which Christians are subjected in the Roman Communion, and which should be put into the foreground in the controversy.
- ↑ e.g. Chrysost. ep. ad Cæsar, vid. Hooker's remarks on the subject. Eccl. Pol. v.
