To lose sight of this principle in estimating Christianity, and to insist on judging it, not by its matured character in Christendom, not by the _unconscious spirit_ of its founders, but by their personal views and purposes, is to overlook the divine in it in order to fasten on the human; to seek the winged creature of the air in the throbbing chrysalis; and is like judging the place of the Hebrews in history by the court and the proverbs of Solomon, or the value of Puritanism by the sermon of a hill-preacher before the civil war. The primitive Christianity was certainly _different_ from that of other ages; but there is no reason for believing that it was _better_. The representation often made of the early Church, as having only truth, and feeling only love, and living in simple sanctity, is contradicted by every page of the Christian records. The Epistles are entirely occupied in driving back guilt and passion, or in correcting errors of belief; nor is it _always_ possible to approve of the temper in which they perform the one task, or to assent to the methods by which they attempt the other. Principles and affections were indeed secreted in the heart of the first disciples, which were to have a great future, and to become the highest truth of the world. But it was precisely of these that they rarely thought at all. The Apostles themselves speak slightingly of them, as baby's food; and the great faith in God, the need of repentant purity of heart, with the trust in immortality,--the very doctrines which we should name as the permanent essence of Christian faith,--are expressly declared by them to be the childish rudiments of belief, on which the attention of the grown Christian will disdain to dwell. And what did they prefer to these sublime truths, as the nutriment of their life and the pride of their wisdom? Allegories about Isaac and Ishmael, parallels between Christ and Melchisedec, new readings of history and prophecy to suit the events in Palestine, and a constant outlook for the end of all things. These were the grand topics on which their minds eagerly worked, and on which they labored to construct a consistent theory. These give the form to their doctrine, the matter to their spirit. These are what you will get, if you go indiscriminately to their writings for a creed: and these are no more Christianity than the pretensions of Hildebrand or the visions of Swedenborg. The true religion lies elsewhere, just in the things that were _ever present with them, but never esteemed_. Just as your friend may spend his anxiety on his station, his usefulness, his appearance and repute, and fear lest he should show nothing deserving your regard, while all the time you love him for the pure graces, the native wild-flowers, of his heart; so do the choicest servants of God ever think one thing of themselves, while they are dear to him and revered by us for quite another. "The weak things" in the Church not less than in "the world hath he chosen to