
This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1846 Excerpt: ...and the expression. It requires to go through no ceremony in order to express itself. So with the religous feelings. And as, when a would-be friend receives you very politely and ceremoniously, you may know that he does not feel friendship, but only puts on its semblance, so when religious ceremonies are rigidly observed, take it for granted, that it is mainly ceremony. That there is very little soul or religion in it. And I cannot but think this to be the New Testament view of this matter. I do think, that Christ took special pains to do away with all rites, ceremonies, forms, &c. except the two baptism and the communion, and has not left one form, except a short prayer, on record. He does not say that we shall begin our set worship, (or even that we shall have any set, formal worship, ) with asking a blessing; to be followed by reading a portion of the Bible, and this, by singing, arid this by a long prayer; this again by singing, this by a sermon, and this by a short prayer, a sing, and the benediction. One would think this specific routine, if not absolutely necessary to salvation, at least had some saving virtue in it, and hence its universal adoption. Phrenology sees no special virtue in the Episcopalian or Catholic form of service.--(No heaven-wide difference between them.) It sets no store by creeds, by councils, by religious liturgies, prayer-books, homilies, and all the attache of modern religion. Away with them ali They but interrupt thy communion with God from thy heart. And if thy religious feelings and aspirations are so weak that these printed prayers and set forms are necessary, are even helps to devotion, why thy religion is weak indeed! and thou art making it still weaker.