sion to all these circumstances, Paul bade the Corinthians "purge out the old them. The comparison between the two therefore is this, that both were slain to be aliment for mortals. The lamb was food for the Jews; Christ is sustenance for Christians; but it was natural, and he is spiritual aliment. The Apostle having expressed the purgation, he commands, in terms expressive of that which was performed by the Jews prior to the passover, and having represented Christ as the passover lamb, he has introduced the preparation, and grand essential of a feast. Hence he says, "Let us keep the feast not with old leaven, neither with the leaven of malice and wickedness, but with unleavened sincerity and truth.' we are also furnished with the other essential of the feast. As the purgation The term "bread" is not in the original. In this verse was compared with that of the passover, and Christ with the lamb; so the principles of sincerity and truth are here compared with unleavened bread. These then form the other constituent of the feast. We can now discern what this is. It consists in banishing all vile principles from our hearts and society, and in feeding spiritually upon Christ in sincerity and truth. From this exposition we think, brother A., you will clearly perceive that there is no allusion to the breaking of bread in this chapter, hence, that your arguments drawn from it are valueless. But again, you say, "If the Corinthians became unleavened by their conversion to Jesus, much more was he unleavened who knew no sin. How unapt then are leaven and ferment to symbolize such a holy Saviour, and how incongruous do these elements appear in the hands of those who have become unleavened," &c. But by this reasoning you not only go beyond the point of comparison marked by the Apostle, but draw a physical inference from a moral proposition. As logical would it be to say, because Christians are termed "the salt of the earth," how incongruous do disease and corruption appear upon them; and because they are said to be "temples," how incongruous that they should be employed in any worldly business; and because they are said to be "the light of the world," how incongruous that they do not carry lamps for the illumination of mankind. reasoning: they are physical inferences from moral precepts or propositions. These inferences are made by your mode of But leaven is not in itself a symbol of crime, or corruption. It is one of any principle, whether good or evil, which working in men brings them under its power. Hence, Christ likened the kingdom of God to leaven, Matt. xiii. 33. From this passage we might argue, that it is a most expressive symbol of Christ, and this argument would be just as logical as yours, but like yours it would be one beyond the point of comparison. You say Jehovah has branded intoxicating wine as being "the poison of dragons, and the cruel venom of asps." This expression occurs Deut. xxxii. 33. By examining it you will see that it is a figurative description of the stone-hearted conduct of the Jews, and that it does not properly refer to wine. You quote Solomon's expression "wine is a mocker," &c. But this sentence of condemnation is not pronounced against it when taken, as you say, for medicine, consequently is not applicable to such a quantity of wine as is taken in the Lord's Supper. The phrase, "the pure blood of the grape," is rather controverted. Parkhurst renders it "the inebriating blood." But none that we know dispute that the "blood" was fermented. Hence this passage proves the reverse of what you say it does. It demonstrates again, that God has appropriated intoxicating wine. The passage from Isaiah we have before considered; some of your remaining arguments have already been answered. The rest depend for their strength upon those before adduced, and have been shaken by the blows on their buttresses. We hope that our reply contains no pungent remark, which will in the slightest degree give pain to your mind. Your letter is written in the spirit of love, and deserves affectionate regard. This we have striven to bestow upon it. Wishing you peace and joy in the Holy Spirit, I am, yours in Christ, THE BIBLE. EDITOR. How comes it that this little volume, composed by humble men in a rude age, when art and science were in their childhood, has exerted more influence on the human mind and on the social system, than all the other books put together! Whence comes it that this book has achieved such marvellous changes in the opinions of mankind-has banished idol-worship-has abolished infanticide-has put down polygamy and divorce-exalted the condition of woman-raised the standard of public morality-created for families that blessed thing, a Christian home-and caused its other triumphs, by causing benevolent institutions, open and expansive, to spring up as with the wand of enchantment! What sort of a book is this, that even the winds and waves of human passions obey it! What other engine of social improvement has operated so long, and yet lost none of its virtue! Since it appeared, many boasted plans of amelioration have been tried and failed; many codes of jurisprudence have arisen, run their course, and expired. Empire after empire has been launched on the tide of time, and gone down, leaving no trace on the waters. But this book is still going about doing good-leavening society with its holy principles-cheering the sorrowful with its consolationsstrengthening the tempted- encouraging the penitent-calming the troubled spirit-and smoothing the pillow of death. Can such a book be the offspring of a human genius? Does not the vastness of its effects demonstrate the excellency of the power to be of God? The Poet's Corner. "THE KINGDOM OF GOD." "THE kingdoms of this world shall become the kingdoms of our Lord, and of his Christ." THEN haste ye slow revolving suns, and bring That glorious season promised long, when realms And tongues of ev'ry clime, shall joy to own Of moral darkness o'er his soul. Then death To make His Bride His own. Ten thousand times Of Jesu's sister-spouse; for now at last "I thirst!" utter those words, "Well done thou good "And faithful one, for my name's sake thou hast And daily praises ever shall ascend To God the Lord-to God in Jesus Christ |