The advocates, for example, of the “inward call,” seem generally to regard CHRIST’S religion as a code of doctrines; while the maintainers of a government call, i.e. the Erastians, regard it chiefly as a code of morals. They both “simplify;” they both systematize; and their systems, as such, proceed on very similar grounds. The former system would naturally consider all things subsidiary to what is called “the application” of the revealed doctrines to individuals. Whatever agency seems calculated most powerfully to bring home the doctrine to the mind of a man, that is the most desirable; and with a reference to this, and _as so viewed_, every thing in Scripture is forthwith explained. Thus: Are Christians commanded in Scripture to be ONE? This system interprets it to mean, that they must have one general “doctrine.” Are we said to be united to CHRIST as “members” to a body? This system calls it a “metaphor,” designed only to inculcate charity and kindness. Are we said to be saved by the “washing of water?” This system tells us to understand it “spiritually:” for ‘that the water only represents the SPIRIT.’ In a word, it simply regards Christianity as a divine mental philosophy; and only values the visible Church as a useful means, in such proportion as it effectually “applies” this to individuals. Of course there are countless varieties of this species of religion, yet they agree in this, that they all regard it as an abstract code of principle, and whatever they find in the Bible beyond this, they bend to their system in one way or another. Calvinists, Semi-calvinists, Arminians, and Pelagians, all seem to believe in a kind of essence of Christianity, the existence of which in an individual is to be tested by his possession of a sort of religious sense, to which religious sense they indiscriminately apply every expression of Scripture concerning the various states of the true Christian. Accordingly the possessor of this sense is “regenerated,” “elect,” “enlightened,” “renewed,” “born again”—and whatever else they can “accommodate” in any verse of the Bible. A new and intangible meaning is found for every term; every thing must be sublimely doctrinal. The very precepts of Holiness are looked on as “consequences,” which need not, therefore, be too formally insisted on. The Sacraments of CHRIST are “elevated,” or extenuated, into “shadows,” and “signs.” The Church itself is evaporated into an “invisible” essence!