as the Absolute had partaken of passion ([Greek:  tou paschein]) and infirmity in it, that is, the finite and fallen creature;—­this can be asserted only by one who (unconsciously perhaps), has accustomed himself to think of God as a thing,—­having a necessity of constitution, that wills, or rather tends and inclines to this or that, because it is this or that, not as being that, which is that which it wills to be.  Such a necessity is truly compulsion; nor is it in the least altered in its nature by being assumed to be eternal, in virtue of an endless remotion or retrusion of the constituent cause, which being manifested by the understanding becomes a foreseen despair of a cause.

Sunday 11th February, 1826.

One argument strikes me in favour of the tenet of Apostolic succession, in the ordination of Bishops and Presbyters, as taught by the Church of Rome, and by the larger part of the earlier divines of the Church of England, which I have not seen in any of the books on this subject; namely, that in strict analogy with other parts of Christian history, the miracle itself contained a check upon the inconvenient consequences necessarily attached to all miracles, as miracles, narrowing the possible claims to any rights not proveable at the bar of universal reason and experience.  Every man among the Sectaries, however ignorant, may justify himself in scattering stones and fire squibs by an alleged unction of the Spirit.  The miracle becomes perpetual, still beginning, never ending.  Now on the Church doctrine, the original miracle provides for the future recurrence to the ordinary and calculable laws of the human understanding and moral sense; instead of leaving every man a judge of his own gifts, and of his right to act publicly on that judgment.  The initiative alone is supernatural; but all beginning is necessarily miraculous, that is, hath either no antecedent, or one [Greek:  heterou genous], which therefore is not its, but merely an, antecedent,—­or an incausative alien co-incident in time; as if, for instance, Jack’s shout were followed by a flash of lightning, which should strike and precipitate the ball on St. Paul’s cathedral.  This would be a miracle as long as no causative ‘nexus’ was conceivable between the antecedent, the noise of the shout, and the consequent, the atmospheric discharge.

The Epistle Dedicatory.

But this will be your glory and inexpugnable, if you cleave in truth and practice to God’s holy service, worship and religion:  that religion and faith of the Lord Jesus Christ, which is pure and undefiled before God even the Father, which is to visit the fatherless and widows in their affliction, and to keep yourselves unspotted from the world.

  James i. 27.

Few mistranslations (unless indeed the word used by the translator of St. James meant differently from its present meaning), have led astray more than this rendering of [Greek:  Thraeskeia.] (outward or ceremonial worship, ‘cultus’, divine service,) by the English ‘religion’.  St. James sublimely says:  What the ‘ceremonies’ of the law were to morality, ‘that’ morality itself is to the faith in Christ, that is, its outward symbol, not the substance itself.