guage. These ends are determined chiefly by the nature of the human mind and the laws of its processes. No other principle than this can be fixed upon as the rule by which to judge of style in general, and of different kinds of composition in particular. If our readers would know how various and rich are the applications which may be made of these principles to style and criticism, they have only to study with attention the works of Becker which are devoted to these subjects. They will find in them the soundest, the clearest, the most satisfactory, and the most genial criticism. They will be convinced that the author is not a hair-splitting logician, nor a dreaming speculator, nor a dry and technical grammarian, but that he is in the highest and best sense of the word a critic, who brings to the critical study of language as used by the poet, the orator, and the essayist, the precision of severe science, and the sympathy of warm and appreciating feeling. No better and more satisfactory reward need be proposed to the student who hesitates whether it is worth while to master the technicalities of Becker's philosophical grammar, than the promise that it will enable him fully to comprehend and enjoy his critical works.

One subject only remains for us to discuss, which we shall dispose of in a word. The question will naturally be asked: Can grammar be taught on this system? The question implies the objection, that, though these principles may be philosophically just, yet they cannot be set forth to a learner, especially to a youth, as the basis of his instruction; that they are too abstract in their nature; that they require too great a strain of the reflecting powers, and that the system built upon them is too refined and complicated to be within the reach of any but mature and abstracted intellects. To this we give two answers. First, it is not to be supposed that this entire system can be taught at once in all its refinements and subdivisions. It must be taught, as every other system of grammar is taught, by general and leading principles at the outset. These must be made familiar to the mind, as familiar as household words. When these are established, they can be applied more particularly; the pupil can be carried forward from one degree of refinement to another, till the whole system is mastered in all its applications, when, as the reward of this philosophical analysis of language, the pupil is prepared to rejoice in the application of them to the high and grateful studies of criticism. For a complete vindication of the

system against these objections, we refer to the treatise of Becker himself: Ueber die Methode des Unterrichts," etc., and to the elementary works which he has prepared for young students in German.

We might give as a second answer to the inquiry, the question in return: What can possibly be more metaphysical and ungrateful than the ordinary system of grammar? How difficult is it for the child to master the principles of grammar as ordinarily taught, which, indeed, scarce deserve the name of principles. Through what weary years of ungrateful toil does the student drag his reluctant course to parsing and analysis, and what has he gained at the end? an insight into the real nature of language, and a constant discipline of the higher functions of philosophic thought? No, but a dexterity scarcely intellectual, in remembering and applying arbitrary rules; a proficiency in mental gymnastics, but little strong and healthy growth, and less mental satisfaction.

We confess a partiality to this system, because it vindicates and requires a thorough study of logic as its philosophical groundwork, and thus developes and strengthens the methodizing powers, so essential to man's dignity and self-reliance. Now-a-days it is somewhat the fashion to depreciate the study of logic, as being a relic of the dark ages. The guardians of an institution in this country, distinguished for its devotion to the mathematical sciences, have dropped the study of logic, because forsooth, in their sapient judgment, the mathematics are a sufficient substitute; logic being, in their view, a kind of addition and substraction. Better views of logic and of philosophical grammar than those which are commonly received would, we are certain, do much for the more perfect discipline of our educated men.

The view which we have given of the system of Becker is exceedingly incomplete. We have been forced to omit important topics. Our illustrations have been few where they might and ought to have been copious. Portions of the discussion are so condensed and dry, as perhaps to be unintelligible. We hope, however, that our Article may be of service to the public in calling attention to the writings of this very distinguished grammarian, and in aiding the reader in his first efforts to master their principles.

ARTICLE II.

THE CHURCH ESSENTIALLY SPIRITUAL.

By Rev. Archibald Fleming, Brookfield, Vt.

RESPECTING the outward affairs of the church of God, there has been no lack of history and discussion. But respecting its inward life, and particularly the relation which that life bears to the forms of its outward manifestation, it must be confessed that the attention and the treatment which these fundamental topics justly demand, have not always been given to them. It has been too much forgotten, or beforchand disbelieved, that the church of Christ in this world is not a kingdom of this world; but is the kingdom of God and of heaven, making itself visible in the work of human redemption.

Just ideas on any subject can be had only from a just point of view. The position assumed as the true point of view on the subject of this Article is, that the religion and church of Christ are essentially spiritual. From this point of view, it is believed, just ideas may be obtained respecting the true character of the church of God, its outward organization, forms, and usages. Some such views it is proposed to set forth in the following propositions:

First. The existence of the church of God in this world is a necessary result of the work of saving grace among men.

Here, let it be remembered, that all mankind are by nature dead in trespasses and sins, estranged from God by wicked hearts and wicked works, and evermore, with the evil heart of unbelief in them, departing from the living God. But, by the manifestation of Divine truth to men's consciences, some are awakened to a sense of guilt, and by the life-giving spirit of God are made alive in Christ Jesus. Henceforth they walk in the Spirit and in newness of life. New hopes and fears, new joys and sorrows, and the manifold experience of the Christian life, so utterly alien from the life of the world, now animate their hearts and lives. Old things are passed away, behold all things are become new.

Now, even were there no other and higher principle at work

in them than the mere social instinct of human nature, it is manifest that, in such a case as this, the mere synthetic power of human sympathy would gather together and combine all such in a sacred community, or communities, as circumstances might permit.

And in point of fact it is so. These social sympathies of our nature, redeemed from sin and sanctified by Divine grace, have both a predisposing and an actual influence in bringing converts together and into the church. And rightly so. To do otherwise on their part, would be to do violence to human nature in them, to resist the Spirit in his work sanctifying their social affections, and to deprive their souls of one of the means of growth in grace.

But, in connection with this, let us advert to the nature of true religion, and the way in which it must necessarily manifest itself. True religion is at once spiritual life, love, and holy activity. As life, it is Divine, and must be love, as God is love. As love, it is essentially social, and must have and will seek some congenial objects of affectionate regard on whom to bestow its holy warmth. These will be God and man. From the full heart in which this love is shed abroad by the Holy Ghost, will issue the ardent words of the rapt Psalmist: " Whom have I in heaven but thee, and there is none in all the earth I desire besides thee." Next after God, those who bear the image of Christ will be the objects of affectionate regard and brotherly kindness. Thus, wherever those meet, or happen to reside near each other, who are born of the Spirit, the law of love written in their hearts, the love of God shed abroad in their hearts by the Holy Ghost, which is its own law, will bring them together for the worship of their God, and will prompt them to the exercise of brotherly kindness and the various other duties belonging to the church relation. And so doing they simply obey the voice of duty and do the will of God.

And what, indeed, is the necessary result of the very fact that they are born of God into spiritual and Divine life—a birth, though supernatural, as true and real as our natural birth what but to make of all such a true and real brotherhood, the children of one Father and of one family? They are 66 no more strangers and foreigners, but fellow citizens with the saints and of the household of God." This is, indeed, true of the church universal. It is true, also, of each particular local church, which

is but a part of the great whole; localized by the circumstances of their residence on earth, and subordinately organized by themselves only for their greater convenience of worshipping together and attaining the other ends of church fellowship.

Thus are churches constituted by the work of saving grace in the hearts of men.

It is true, something may yet be wanting to their completeness as a perfect organic whole, something yet needed for their highest efficiency and usefulness to each other and the world. But what more that is essential to the being of a church of God is wanting? Are a written creed and formal covenant deemed indispensable? These, indeed, are desirable and useful as an exposition of their Christian faith and life, so that others may recognize them as a church of Christ. And, on prudential grounds, no body of men ought to be recognized as a Christian church without a satisfactory exposition of the faith and life in which they are united. But this exposition presupposes that which has truly and really and already constituted them a church, namely, faith in the Gospel and the covenant of God written in their hearts; or, is the action of some ecclesiastical council, presbytery or prelate deemed indispensable to the very being of a church? That, too, on prudential grounds, is desirable and useful, for the sake of good order and the purity of fellowship among particular churches. But that such actions can create, or properly constitute a church, cannot be admitted; cannot be true, if the proposition just discussed be true. Men may examine, declare, and commend churches, but God only can really and truly constitute a Christian church. Without Christians, there could be no Christian church in the world; and without the work of redeeming grace, there could be no Christian on earth.

Second. Regenerate persons are the only true members of the Christian church.

To suppose the contrary of this proposition seems sufficiently absurd to establish it. For if in any case an unregenerate person can be made truly and really a member of a Christian church, it might be so in all cases, and so there might be a Christian church without a single Christian in it.

But, as appears from the preceding proposition, the church is brought into existence, and men are brought into it, by the Spirit of God redeeming and sanctifying the social affections of those