>■■ . -/I 
 
 "^ 
 
 <CJHM 
 
 ^ 
 
 icrofiche 
 Series 
 (Monoj 
 
 J 
 
 t%^t %-t *'i t.i • 
 
 IGMH 
 
 Collectioh de 
 midrofiches 
 (monograph ieS) 
 
 ?' 
 
 
 
 Canadian Ihstltuta for Historical Mieroraproductlons / Inttltut Canadian da microraproductiont hittoriquas 
 
 I 
 
 (*3 
 
>. 
 
 # 
 
 ttchniul and Bibliographic Notat / Notas tachniquai et (Mbiiogfaphiquas' 
 
 ;r 
 
 .•*^'V 
 
 Tha Institute hat atlamptad to obtain the best original 
 copy available for filming. Features of this copy which 
 may be bibliographically unique, which may alter any 
 of tlte images in the reproduction, or which may 
 significantly change the usual method of filming, are 
 checked below. 
 
 Q 
 
 Coloured covers/ 
 Couvertiire de couleur 
 
 Covers damaged/ 
 
 hKI Couverture endommagie 
 
 Covers restored and/or laminated/ 
 Couvertura restaurie et/ou pelliculW 
 
 Cover title missing/ 
 
 titre de couverture manque 
 
 □ Coloured maps/ 
 Caites g*ographiques en couleur ' 
 
 a 
 
 D 
 
 □ 
 
 C~7| Tight binding myy cause shadows or diitortion 
 r - I along interior margin/ 
 
 Coloured ink (i.e. other than blue or black)/ 
 Encre de couleur (i.e. autre que l|leue ou noiret 
 
 Coloured plates and/or illustrations/ 
 Planches et/oi^ illustrations en couleur 
 / .,■■.■ 
 
 Bound with other material/ 
 Relie avecd'autres documents 
 
 D 
 
 La reliure serrte peut causer de I'ombrf ou de la 
 distorsion le long de la marge intMeure 
 
 • ■ 
 
 Blank leaves added during restoration may appear 
 within the text. Whenever possible, these have 
 been omitted from filming/ 
 II se peut qde certaines pfges blanches aiouttet 
 lorsd'une rAtauration apparaissent dans le texte, 
 mais, lorsque cela etait possible. ce|i pages n'ont 
 pas ete f ilmees. 
 
 L'Institut a microfilm* le meilleur'eMemplaire qu'il 
 lui a 4t(k pouible de se procurer Les ditails de cet 
 exemplaira qui sont peut4tre uniques du point de vue 
 faibliographique, qui peuvent nrtodifier una image 
 reproduite. ou qui peuvent exiger urw modification 
 dans la mithode normale de f ilmage sont^indiqu4s 
 ''^ ci-dessous.. : 
 
 □ Coloured pages/ 
 Pages de couleur 
 
 
 
 daAiaged/ 
 endommagies 
 
 Pages restored and/or laminated/ 
 Pages rettaurias et/ou pelliculies 
 
 I J Pages discoloured, stiained or foxed/ 
 1 1 Pages d^colories. taclietAes ou piquees 
 
 □ l»ages 
 Pages 
 
 
 
 detached/ 
 ditachtes 
 
 D 
 □ 
 
 Showthrough/ 
 Transparence 
 
 Quality of print varies/ 
 Qualite inigale de I 'impression 
 
 Continuous pagination/ 
 Pagination continue 
 
 Includes index(es)/ 
 Comprend un (des) index 
 
 Title on header taken from:/ 
 Le titre de I'en-tlte provient: 
 
 Title page of issuis/ 
 
 Page de titre de lalivraison 
 
 □ 
 
 □ Caption of issue/ 
 Titre de dipart de la livraison ",'. 
 
 □ Masthead/ , 
 
 Generique (piriodiques) de la livraison' 
 
 ,-«(,*-^"*:^ 
 
 ■'it 
 
 ,.t:f'V- 
 
 « 
 
 -ft 
 
 M 
 
 UA 
 
 Additional comments:/ Various pagings: (lJ-16, {11-16, IlJ-16, 111-8, 111-12 » 
 
 Commentates supplementaires: 1 1 1-11, [1]-12, [11-16, (11-8, [11-16, [11-16, [11-8, 
 
 . /[il-i6pv ,_,,-....^../.:^ ,^,.:' ;;.,.....:^.-.:.^_:... /-^ 
 
 This item is filmed at the reduction ritio chMked below/ * X 
 
 Ce document est filme autaux de rMuction indiqui cr-dessous. 
 
 . ■ - '■-'-, 
 
 10X 
 
 
 
 
 lax 
 
 
 
 
 IftX 
 
 
 
 
 nx 
 
 
 
 ^6X 
 
 
 
 
 wx 
 
 . 
 
 
 
 £i 
 
 
 
 '■. 
 
 ■ 1 
 
 
 
 
 
 
 " ■ 
 
 * 
 
 
 1 
 
 
 
 
 
 
 
 
 
 
 
 — — r 
 
 
 
 
 ::"'^'^rr;:---:;l-^v' 
 
 
 
 12X 
 
 
 
 '^ ■ 
 
 16X 
 
 
 
 
 20)t 
 
 
 
 
 24 X 
 
 
 
 28X 
 
 
 •■ 
 
 
 ^2y^ 
 
 ■ ■*" ■;^-" 
 
Tha copy fllmaif hare has baan raprodycad thanks 
 to tha ganarosity of : 
 
 Tkfl UnitMl Church <f Cwstfs ArdiivM 
 
 Victorit llNivMftity Arehivn 
 
 Tha imagas appaaring hara ara tha bast quality 
 possibia considaring tha condition and lagibility 
 of tha original t:opy and in iteaping with tha 
 filming contract spacifications. 
 
 Original copias In printad papar covars ara f iimad 
 iiaginning with tha front covar and anding on 
 tha last paga with a printad or illuStratad impras- 
 slon, or tha back covar whan appropriata. All 
 btha^prigirial copias ara f ilmad baginning on tha 
 first page yvith a -printad or ilhistratad impras- 
 sjan, and anding oh tha last paga with a printed 
 or ili.ustratad imprasaion. 
 
 Tha last racordad frama on aach microficha 
 shall cflfttain tha symbol —»> (meaning "CON- 
 TIINHJED"), or the symbory (meaning "END"), 
 whichever applies. 
 
 L'exemplaire flHn* fut reproduit grice A la 
 ' g«n«rosit« da: 
 
 jjm Uwted Chsrch if Camdi Archivw 
 Vtetoril Univwiity Archim / 
 
 ' ' V 
 ,..._■» ■ ■ .■■■■■ _.: 
 
 7 ' ■ , , 
 
 Las images suivantas ont AtA raprodultes avfc la 
 plus grand soin. compte tenu de la condition et 
 de la.nettet« de l'exemplaire film*, et en 
 conformity avec les conditions du contrat df 
 filmaga, . 
 
 Les exempleires originaux do^t la couverture en 
 paple/ est imprim^ sont ffim6s en commen^artt 
 par la premier plat et en terminant solt par la 
 dernlAre paga qui comporta una empreinte 
 d'impression ou d'iliustration, aoit par la second 
 plat, salon le cas. Tous les autrail exemplaires - 
 originaux sont filmAs an commehpant par la 
 pramlAre page qui compfirta iine empreinte 
 d'impressioh ou d'iliustration et en terminant par 
 la darnlAre page qui compoilte une telle 
 empraintei * 
 
 %n dea symboles suivants apparattra sur la 
 derniire image de chaqueMnicrofiche, seion le 
 cas: le symbole — ► signifie "AI^UIVRE". la 
 ^ symbole V ^ignlfie "FIN". 
 
 Maps, plates, charts, etc., may be filmed at 
 different reduction ratios/Those too large to be 
 entirely, included in one exposure ere filmed* 
 beginning in the upper left iiand corner, left to 
 right and. top to bottom, as many frames as 
 required. The following diagrams illustrate the 
 method: 
 
 '■^'i 
 ■'^.f 
 
 ;.;; 1 :: 
 
 2 
 
 \;;?>r-' 
 
 Les cartes, planches, tableaux, etc^peuvenilttre 
 f iim6s A des taux de reduction diff brents. ' 
 
 Lorsque |e document est trop grand pour dtre 
 reproduit en un seul ctich*. il est fiimf 4 partir 
 de Tangle sup6rieur gauche, de gauche d droite, 
 et de haut en bas, en prenlnt le nombre 
 d'images n^cessaire. Les diagrammes suivants 
 iilustrant la m^thoda. 
 
 I. 
 
 » 
 
MICROCOPY RESOLUTION TEST CHART 
 
 ' (ANSI arid ISO TEST CHART No. 2) 
 
 
 J. ■ ■■ 
 
 :..-:.u- 
 
 ^ ■> 
 
 A ^tPPLIED IIVHGfe Inc 
 
 ^^ 1953 East Main street 
 SmS Rochester, New York 14609 USA 
 '^Si (716) 482 -0300 -Phone- 
 ys . (716) 288 -5989 - Fox . 
 
■\<r 
 
 •.'**- 
 
 ;••* 
 
 " 4 
 
 .K;. 
 
 <l^ 
 
 • l» 
 
 •»•.•• 
 
 t ««• 
 
 I.^- • 
 
 f 
 
 
 ■ '-- " " 
 
 •i«Mi 
 
 
 ■ "'^. 
 
 
 
 . ■^'^. 
 
 ;"^>.-.. 
 
 .- 
 
 ■^ 
 
 'ft 
 
( 
 
 ■'V"*..-?T' 
 
 
 '-^ 
 
 w 
 
 yt 
 
 ■/%. 
 
 M 
 
 i^A 
 
 ^c4-^i .-^-^ 
 
 
 "^fe^- 
 
 
 
 
 W^Mm^A 
 
 i 
 
 .:,,:*«i4i 
 
 
 ' Iff 
 
 
 -^-4^^^^^^^^^! 
 
 'IM 
 
 
 ..uin 
 
 R;' J^^^^^^^^^H 
 
 
 
 i»^ 
 
OTTTLIIirES 
 
 OP 
 
 ^mm^^i^^Mm: 
 
 fxt. 
 
 SELECT TRiy»S. 
 
 #■ 
 
 —"♦HIM*"^ 
 
 I '^"ti]^:';. 
 
 ' 
 
 • - 
 
 >♦;• 
 
 TORONTO: 
 
 " , ' ■' . ■ . ■ 
 
 
 P EI NT ED 
 
 ■ . < - 
 
 \T. J'^^ ^^^' ^ ^ D G IB 8 ON. 
 ANDEBW HAHILTON. 
 
 POtt 
 
 ■ ' ' 
 
 ' . 
 
 
 - '• 
 
 ■ j/ 
 
 J 
 
 , ■• , l' 
 
 • ' ' " i' 
 
 
 
 ■,:./4 
 
 / 
 
 
 
 - 
 
 ■ ■ , J 
 
 * 
 
 
 
 , • ' .----r-- 
 
 .-:::: ■ -i 
 
 ■i--< 
 
 •;} 
 
f 
 
 / 
 
 ■'■■'/ 
 
 
 / <• 
 
 ■/■ 
 
 I 
 
f 
 
 I 
 
 •ft^ 
 
 ■'/:c<\ 
 
 w* 
 
 CONTENTS. 
 
 \ 
 
 ■L 
 
 It 
 
 What ia a Church of Cbriatt... ................ . 10 pngei. 
 
 Oo the Nature of Christian FcUowehip 18 " 
 
 OoDgregationalisin ; its Character and Claims ..... 10 
 dhurch Standards. Letter from a Oongregationalist 
 
 to a Churchnian >'" ^ 
 
 On Preparation for the Jjord'e Supper. A Letter 
 
 from a Minister to one of hia Hearers . . ^ . . . . . 12 
 
 ... 11 
 
 ThaPpFd's Suppci;^ its Nature and Design 
 
 The Table of iho Lord ; Who should sit down to iti 12 " 
 
 Christ's Dyipg Love ; How often should it bo Com- • 
 
 inemoriitedt 10 «* 
 
 On the Weekly Observance of the Lord's Supper . . 8 •* 
 A Brief Inquiry into the Origin and Tendency of 
 
 Sacramental Preaching-Days. ..'...... 16 *' 
 
 On Christian Communion *,...... 16 " 
 
 An Argument in Favour of Infant Baptism ..... 8 •' 
 
 A Woird about Infant ' Baptism ................. 16 " 
 
 ■/.. 
 
. V 
 
 * 
 
 ADVEETIS15MENT. 
 
 Thi$ Volimt of Traett i» not offered at a ftrftti Qui- 
 \in» of Congrtffallonaliim. Sacft fraet eonUint an arg^ 
 mtnt compltU in itttlf, and petuliar to tht aubjeet rfif- 
 cMttd. It t« hoped that they will ttnd to elueidttt edtrtct 
 tltwt of tht Truth, at txhibUtd in tht Nttn Teitament ; 
 and thut provt a bUtting to tht Churehtt of our l^v> 
 Jnut Chritt, " . ' . 
 
 Furthtr information on tht tubjtctt diteuattd, will bt 
 found in tht Pamphlet* by Ormt and Robtrtton, on tht 
 Oontlitution, Ordinaneta^ and Adminiatration of tht Xing' 
 dwn of Chriat; and in tht ablt Ettay by tht latt Dr. 
 Wardlaw, tntitled " Congregational fndeptndeney in contra- 
 dintinelioH to Bpiaeopacy and Prtsbyterianiatn : tht Church 
 Polity of tht Nem Tettament." 
 
 Tilt Reader it particularly rtgueattd to read all tht pat- 
 tagtt quoted in tht Holy Seripturts. ' 
 
 t 
 
 :■% 
 
 i 
 
 f. 
 
* 
 
 f> 
 
 i 
 
 WHAT IS 
 A CnURCII OF CHI^STP 
 
 
 *rnB importance of thw qnoHtion will not b« fli«p«t«d 
 by any who r«jvor«iico tho authority of the word of (1(m1, 
 and who Regard the Scriptjiros aM tho only standanl of 
 roUifious truth and Chruitian practice. If the Lord 
 5 Jo««8 Chriiit, OS the King and Jlead of H19 chnrch, luui . 
 boon gracioutly pjojiaod to pr4i|KJ<^t« i»WH for the regu- 
 lation of his iKJOjilo in thoit-SMitcStted capacity, and to 
 malte provisiou for tile projMr ord«^ng of tlie affaire 
 of hia houBe, it auroly becomes hia fSllowow carefnJly to 
 investigate these 1awb» and to endeavour to ascertain 
 what tliat order is, which he has Mtablished. This is a 
 matter in regard to which no ono can be indifferent, who 
 la ambitious of walking so as to please Christ ; inasmuch 
 as obedience to his iniunctions, as the supremo Law-giver 
 in the church, must .be connected with the proper car- 
 rying out of his designs of mercy in roferenee to man- 
 kind, and with the advancement of his glory in tho 
 «arth. The sincere follower of the redeemer, there- 
 fore, will betake himsqlf to the careful study of the 
 New Testament, the statute-book of hia kingdom, in 
 ^ order to discover what^t church really is, and ^t those 
 * arrangements are, which the Lord Jesus has instituted 
 for the regulation of his house. ' " " 
 
 It is to be observed, however, that tho investigation 
 of this subject is prosecuted, in most coses, under many 
 disadvantages. It frequently happens, that' the inquirer 
 has much to unlearn ere he can arrive at the truth. Be- 
 fore he can prdceed with safety, he requires to settle 
 the scriptural meaning of the very terms which he is ne- 
 
 .-.li 
 
 41 
 
 
 .--rM 
 
 -^-i 
 
III. 
 
 i WHAT tB A CHURCH OF CHRIST? 
 
 cessitated to employ ; and to do this properly, he must 
 
 lay.entfe Iflot a few of his early prejudices, and must for 
 
 > the time, keep out of view opinions and practices, of 
 
 / • the correctness and propriety of which ho has never been 
 
 . led to entertain a doubt. In examining the New Tes- 
 tani«nt, for example, with the view, of ascertaining the 
 scriptural import of the word churchy he will find that 
 
 'that important term has, during the lapse of time, ma- 
 terially changed its signification, and that ideas have 
 r been attached to it in modei^ days widely different from * 
 those which it was employed to express in the apostolic 
 age. He will search in vain for any passage in. the 
 inspired record, in which the word is used to denote the 
 •building in which ChristiMis' assembled for the worship 
 of God ; as if a church were an edifice composed of 
 stones and timber. .A church of Ohrist is always distin<r 
 guished by the New Testament writers from the house in 
 which belieyers met for the celebration of divine ordi- 
 nances.— Rom. xvi. 5. ; 1 Cor. xvi. 19 ; Col, iv. 15. And 
 the mquirer will find himself equally unsuccessful in his 
 search for a passage in which the word is employed to 
 denote ecdesiastical rulers } QA it & church, and tiie office- 
 bearers of a ghtirch, were phrases of synonymous import. 
 The temi is never us^ by the sacrid writers to denote 
 persons in pffice, viewed ap^ frqm the people. Nor is 
 there a solitary text to be met with in the New Testa- 
 ment in which the term is employed to. designate th0 
 hody of believers inagiven district orprovincey or cot^nfry, 
 co]]^rising a variety of congregations. We never read of 
 the dkrcA of Judea, the chAirch of Galatia, the church 
 of Macedpn^ jkc.' Hie sacred penmen, wheii referring io 
 ■Uie societies of believers in a given locaHlrjr, unifonnly" 
 employ the plural, and -write, the churphcs of JTudea, 
 the churches of Ualatia, the churls of Macedonia, <feo, 
 
 — 1 Thess. ii. 14 ; Gal !l 2-22 ; 2 Corl viii. 1. 
 
 - The use of the tento in , question in-ihese different acr- 
 
 ceptatibns may, at first sight ^^piaar to be of little 
 
 ^ importance; but when we consider 4|ie powerft|l infln- 
 
 I 
 
 t 
 
■I 
 
 WmT j» A ORTTItOH QF OHBIST?. 
 
 
 
 enoe which the ideas attached to words exerts over our 
 views of divine truth, we cannot be sufficiently on our 
 guard against departing from the scriptural import of 
 the expressions we employ. It is a well-known fact, 
 
 ''^at the attaching of such ideas to the word under con- 
 sideration, as those, which have been speciiGled, has had 
 the effect of jcotiveying a very erroneous impression of 
 what a chiiffl^ of Christ really is, and of occasioning no 
 little confusion of thought in Reference to a subject 
 which is depicted with such admirable clearness and sim<^ 
 plicity in the |)ages of the New Testameiit, 
 
 In that portion of the sacred volume, the term occurs 
 only in a two-fold acceptation. It denotes, either one 
 
 'society of b(»lievers meeting together in oue place for the 
 observance of divine ordinances, 1 Cor. ^ 2, com|^ared 
 with chap. V. 4 ; 1 Thess. i. 1 ; 2 Thess. i: 1 ; or it de- 
 notes the whole body of believers in heaven ^n;^ oil earth 
 
 >^Eph. i. 21} ;v. 25-30; Heb. xii. 23. In the one or the 
 other of theue two senses^ .it will be found that the word 
 church is uniformly employed by the sacred writers. If 
 the candid ii^quirer has any doubt as to the correctness of 
 this statement, he may easily satisfy himself^ by an exa- 
 mination of all the passages in the New Testament in 
 which the term oocurti. * 
 
 By a church of Christ, then, we are to imderstand a 
 society of believers assembling in one place in obedience 
 to his authbrity, for the observance of the appointed 
 ordinances. Npwi in endeavoring to answer the import- 
 
 -ahtquestioh,5^hiat is a church of Christ? we have only 
 
 ' to inquire what were the leading characteristics of those 
 churchei^ that were planted by the apostlesj and of the 
 constitution and order of which, an account is given in the 
 inspired record. These primitive societies were esta- 
 blished by the authority of Jesus Christ, as the exalted 
 King and Head of his pisople ; and all their affairs were 
 regulated by his accredited ambassadors. They were 
 designed as model churches for all coming generations ; 
 and all Christian societies that are ambitious of bein^ 
 
 
V*' WHAt IS A CHtTROH OF 0MR18T ? 
 
 regarded as" followers of the ohurGhoB which in Judea 
 werd in Christ Jesus," mtist copy this apostolic pattern. 
 The reader is earnestly solicited to attend to the foUow- 
 
 i; ing, ns a few of the principal oharaoteristios of the 
 
 . churches in the primitive times :— 
 
 ( jf. The churches constituted by the apostles were com- 
 
 posed excltisively of persons who made a credm proM- 
 non of conversion to God. ■..-..' 
 
 This was the only term of Communion in the apostolic 
 ^ ttge. When an individual discovered a competent ac- 
 
 quaintance with the simple elements of the gospel, and 
 professed to feel the power of the truth on his soul, if 
 there was nothing in his deportment inconsistent with 
 such a profession, he was at once admitted to Christian 
 fellowship. The order observed in all cases of admission, 
 was, first to believe on Christ with the heart, and theii 
 
 to confess him with the moiith— to give themselves first 
 to the Lord, and then to his people by the wiU of God. 
 
 It was regarded as a self-evident truth, that Christ^s 
 ordinances were for Christ's people; and the door was 
 carefully shut against aU who did not furnish evidence of 
 ■ having undergone a saving change. Such a thing to a 
 . promiscuous admission of converted and unconverted 
 persons to the fellowship of churches, was utterly un- 
 known in apostolic times. 
 
 • . ^^in*he account which the evangelist Luke has given 
 in the Acts of the Apostles, of the formation of the early 
 churches, we learn, tliat those only who professed to have 
 embraced the Gospel, and to liave experienced therege- 
 neratmg power of divine grace, were recognized as dis- 
 ciple.^, and received into communion. The church at 
 Jerusalem, the first constituted of the primitive societies, 
 wascomposed of persons who had "gladly rfeceived the 
 word whjch wasspokeh by Peter, and whohad cordially 
 beheved the divine testimony ; Acts ii. 37-47f In a sub- 
 sequent part of the narrative, the churches in Judea, and : 
 J^alilee,^and Samaria, are represented as "walking in the 
 tear of the Lord, and in the comfort of the Holy-Ghost," 
 
 IB 
 
 > 
 
 jK^i^a^^ 
 
WHAT IS A CHUBCH OF CH HIST? 
 
 %* 
 
 > 
 
 y— language which dearly teaches, that they were com- 
 posed of persons regenerated by. the grace of God, and 
 enjoying the indwelling presence uf the Holy Spirit ; 
 Acts ix. 31. When churches were formed at Oesaroa, at 
 .Ephesus, at Philippi, at Thessalonica, at Burca, at Oorinth, 
 «fec., it is obvious, that those only were associated together 
 in the fellowship of the gospel who afforded credible evi- 
 dence of conversion to God ; Acts x. 44-48, «fcc. 
 
 This is evident also, from the terms which- the apostles 
 employed in addressing the churche^. Paul, in writing 
 to the chimjh of God w)^ch was at Corinth, addressed that 
 body as persons who were " sanctified in Christ Jesus, 
 called to be saints," 1 Cor. i. 2. The chm-ch at Ephesus 
 he termed '"saintsand faithful in Christ Jesus.'' Eph. i.* 
 1. To the church at Colosse he wrote in similar language, 
 calling them ** Saints and faithful brethren in Christ 
 Jesus," Col. i. 2. Thetshurch of the Thessalonians he re- 
 presents as being *' in God the Fathei-, arttt in the Lord 
 Jesus Christ," IThess. i. 1. These various forms of expres- 
 sion clearly convey the. idea that the apostle regarded' the' 
 persons to whom the epistles were addressed as savingly 
 converted to God. If the phraseology which he employs 
 does not denote this, it is difficult to conceive what words 
 he could have selected that would have conveyed the idea 
 more distinctly. .» • • 
 
 It is obvious that pjirity of fellowship constituted a 
 distinguished feature in the character of the primitive, 
 societies.. All who cordially embraced the truth, and 
 affordsd evidence of having become "new creatures in 
 Christ .Tesus," were welcomed to the enjoyment of Chris- 
 tian ordinances. All othws were carefiUly d^btored from 
 the society of the faithful. Tliere was then a thorough 
 separation betv^een the church and jjgie world. There 
 • doubtless crept in occasionally among the churches indi- 
 viduals whose principles were not sound, and whose hearts 
 were not right with God, such as Simon Magus, and the 
 Wicestuous person in Corinth ; but as soon as their real 
 
 . ^-^.-v-.. 
 
9 WHAT IS A OHUBCH OF CHRIST? 
 
 character was discovered, they were separated from the 
 company of the disciples ;* 1 Cor. v. 13. 
 
 It is manifest, therefore, that a church of Ohrist is a 
 society composed exclusively of belieybrs — of individuals 
 who, by a walk and conversation in harmony with the 
 profession which they make j afford credible evidence of 
 having passed from death unto life. And a veiy little 
 consideration will serve to convince us, that such churches 
 only are fitted to answer the ends for which Christian 
 societies' are constituted. What an|i^ those ends ? They 
 are constituted for the two-fold object of promoting their 
 own edification and progress in the divine life, and for 
 advancing the cause 6f the Redeemer in the world around 
 by their efforts and prayers. Hence they are commanded 
 to ^' work out their own salvation with fear and trem- 
 bling," to "walk in love," to " let the word of Christ 
 dwell in them richly in all wisdom," that they may " grow 
 up to him in all tlungs, who is the head, even Christ ;" and 
 they are solemnly enjoined to '^let their light So shine 
 before men, that they seeing their good Works, may glo- 
 rify their Father who is in Heaven ;"— to " shine as lights 
 in the world, holding: forth th^world of life/*— directions 
 which can ' be attended to only by those who have expe- 
 rienced the power of the gospel on their souls. 
 
 II. In apostolic timei^ the office-bearers of the churches 
 were chpseif'by the whoU body of the members. 
 
 This was One of the peculiar privileges which the early 
 Christians enjoyed. It was a privilege granted by the 
 King of Zion; and no one^ in the primitive age, ever 
 attempted to take it from them. Even the apostles them- 
 selves, great as were the powers with which th6y were 
 
 * See this subjectfreatedat greater length in tract " The Table of the 
 Lord,''&c Answers are there given to several objections that are 
 usually urged against the views t^at are advocatied in these pages in 
 regard to purity of Christian fellowship-objections drawnfroin a mi8> 
 taken interpretation of the parable of the tares— ftrom the alleged fact, 
 that the tndtor Judas was present at tlie institution of the Lord's Sup* 
 Pffl^ - from^th e f c having b e en hypocrites in th e primitiv e churches, &o. 
 
 I- 
 
WHAT IS A OHUBCH of OHB28T ? 7 
 
 inTeeted, never thoxight of coming between the people 
 and the objects of their choice. The selection of their 
 * ' bishops and deacons" was their inalienable right. 
 
 Thoir nianner of proceeding in the election df office- 
 bearers .is recorded by Luke, in the 6th chapter of the 
 Acts of the Apostles. When it was deemed necessary 
 that the church at Jerusalem diould select brethren for 
 the management of their temporal afiairs, that theWpostles 
 might be left at liberty to devote themselves entirely to 
 prayer and to the ministry of the word, we are told that 
 *'they called the multitude of the disciples unto them, 
 and said, It is not reason that we should leave the word' 
 of God and serve tables. Wherefore brethren, look ye 
 out from among you seven men, of honest report, full of 
 faith and Of the Holy Ghost, whom we may appoint over 
 this business. '^ TMs propoMalwas cordially approVe<C of 
 by the whole body of the people, and they Chose seven 
 brethren to the office of the deaconship, whom the aixMrtles 
 afterwards set apart to the work by prayer and the im^ 
 position of hands. It will be observed, that the apostles 
 did not choose thd deacons on that occasion — that they 
 did not even noininate them— the matter was left in the 
 hands of the church; ahd the brethren were elected by 
 the spontanc^puB suflfrages of the disciples. And no member 
 of the church was excluded from the enjoyment of this 
 privilege. All had a voice in the matter— yotmg and.old 
 —male tdid female. %e apostles ^'called the multitude 
 of the disciples unto them^" and left the business entirely 
 in thieir hands. In this manner were pastors and deacons 
 elected by the primitive saints. No man, no body of 
 men, ever ventured to rob them of this sacred right. 
 Such a tiling as patronage, lay or clerical, was, in those 
 days of primitive simplicity utterly unknown. The 
 apostles deemed the people fully competent to choose their 
 office-bearers ; and they carefully abstained from inter- 
 fering in the matter,, farther than pointing out for their 
 guidance the.quaUfications that were requisite for the 
 
 ■< • f . ■ ' ■ 
 
 ■■ ' jr ^ . ^ ^ : — — — 
 
 "^^ 
 
 .'N 
 
M 
 
 WHAt » i, GHUBOH OV CHBIBT? 
 
 proper diacharge of the duties connocted with the respec- 
 tive offices. 
 
 As the Redeemer has oonimitted sa&h power into his 
 people's hands, it i$t obvious,' thai to attempt to deprive 
 them of this priyilege, is to trample under foot th<»|Kws 
 of th<j King of Zion, and to introduce customs into'his 
 churches that are at utter variance with his revealed in- 
 stitutions^ and subversive oftjhfl/liberty of his sainta 
 liOtit be observed, therefore, tluft the church of Christ 
 is niofonly a society of persons who give credible evidence 
 of Conversion to God, but a society which possesses and , 
 enjoys, without control or interference from, any quarfer 
 th^ privilege of electing brethren to bear office among 
 thnn.. . ■ , 
 
 m. In the apostolic age, ihe churches admitted their 
 ownmeinbers. 
 
 It is evident from the New Testament* that the primi- 
 tive societies elected, not only their pastors and deacons 
 but all who were received into their fellowship. Appli'- 
 cants were admitted, not byjheir pastors alone, nor by 
 a limited number of their body delegated to undertake 
 that department of spiritual duty, but by the church as a 
 whole. By a careful investigation of the inspired record, 
 it wiU be found, that a much hirger body of evidence &m 
 be collected to establish the right of churches to admit 
 their members, than to prove, that their exalted Head 
 has committed to them the choice of their pastors. 
 Should the reader be startied at this remark, he is re- 
 quested to examine the N^w Testament, and he will not 
 fail to be satisfied as to its correctne8& 
 ^ Were the New Testament altogether silent on the suIk 
 ject, and were we simply ihformed, that the churches of ' 
 Christ,^ as societies of his followers, were to walk together 
 in love and holy feUowship, and that there had been 
 granted to them the right of choosing brethren to the 
 pastorate and deaconshipj pn these grounds alone it 
 inightreasonablybeinferred,thattheLQrdJesu8intended 
 
 a ■■■■'n. 
 
 1 
 
 ■/ 
 
 jj 
 
w ■■"■■'n. 
 
 1 
 
 WBAT 18 A OnVBOH OF OIIRIBT ? 
 
 his churches to poBsoBs the privilege of admitting penoi. 
 to their fellowship. In the first placer'it will be readilj 
 admitted, that there con be nu fellowship worthy of tl 
 name in chorches that is not baaed on christian confidenci 
 NoW it is evident, that there can bo no confidence hj 
 such as springs from the knowledge of character, 
 order that sucli knowledge and confidence may bie 
 sessed, it is tiecossary that the members of a chmrh shi 
 b© acquainted with the prindples which those 
 Apply for admission into their communion hold, an/ 
 the profession which they make, and should bo satij 
 as to the soripturalness of their principles, and the genu- 
 " ineness of that profession. Without such satisfaction Ihere 
 can be no confidence and no fellowship. It follows, 
 therefore, that in order to the enjoyment of fellowship in 
 christian churches, all connected with them must nave a 
 voice in the admission of their members. This is Jeqmlly 
 obvious from the fact, that the churches of Chrisf possess 
 the privilege of electing their pastors and deacOus. It 
 will be allowed, that to judge of the qiialificifcions of 
 oflElce-bearers, is attended with greater di&c^Cy, and 
 requires a superior amount of discrimination thdi to fudge 
 of the profession of can<Udates for fellowship. Jit i«!easy 
 to see then, that if members of churches are /ijompeterit 
 for ^;he greater duty, they cannot be viewed sL incompe- 
 tent for discharging the. less. , 
 
 We have been proceeding on ^he assiunptioj^, that noth-r 
 ing is revealed in the JfiTew Testament on the/subject ; but 
 this is far from being the case. That pOiiions wore ad- 
 mitted into the early churches by thu whcie body of ijho 
 people, is evident from what js stated in ije Acts of the 
 Apostles respecting the admission of Paid to the fellow- 
 ship of the church in Jerusalem. We areiold ttiat on in- 
 timating his desire to unite with them, /they demurred, 
 and refused to receive him, till Bamabti produced proof 
 of the genuineness of his conversion ; Acts ix. 26. Tha 
 manner in which tiie incestuoiis person Ivas received ba£ 
 to th e communion of the ch t irdi at Connth, after having 
 
10 
 
 WHAT IS A OHVBOH or 0HBI8T 1 
 
 affordod »atisfaotory evidence of the Bincerity of hia yo- 
 pentanco, may by referred to aa a further proof of thia. 
 He had been excluded by the church when assombled to- 
 gether for tiia* purpose ; and the apostle gave directions 
 for his restoration in the same manner. This reception 
 was the deed, not of the brothroji in office, but of the 
 whole body of the membeiBhip. 
 
 Nothing ia explicitly stated in the New Testament as 
 to the exact mode in which admissions to churches took 
 place. It is evident, that while the whole church had a 
 voice in the admission of those who were received into 
 communion, all the members could not personally exa> 
 mind each individual applicant Nor was this necessary ; 
 all that was requisite was, that satisfactory evidence 
 ah6uld be aflfordedihat those applying for fello^^p had 
 lindei^gone a saving change; and that might in 'ail cases 
 obtained by the testimony of two or three witnesses. 
 In whatever way such evidence, was obtained, one thing 
 is certain, that the members of the church had as much to 
 do iu the admission of persoiis to their fellowship as in the 
 choice of their pastors and deacons. • 
 
 IV. Another duty to which the churches in primitive 
 times carefully attended, was the exercise of discipline on 
 offending breihren,^ . 
 
 This matter was not; left in the hands of their office- 
 bearers ; all cases of discipline were conducted by the 
 people themselves. In the law which our Lord promul- 
 gated respecting the trpatment of offences, specific direc- 
 tions are given on this subject. If tiie offending brother 
 refuse to listen to the admonitions that are administered 
 to him in private, the party offended is directed to take 
 with him one or two more, with the view of endeavouring 
 to bring the offender to a proper sense of his conduct • 
 and lijie still refuse to acknowledge his fault, the matter 
 IS, thsfough the medium of the pasttfr, to be laid before 
 ^he chijrch, that is, the society with which the parties are 
 ooimectcd. They are to deal w i th him as one who hao 
 
 \ 
 
 -i 
 
 ■I 
 
WHAT IS ▲ OUUROH Or CB&I8T ? 
 
 11 
 
 to- ; 
 )ns 
 ion 
 the 
 
 
 Tiolated the laws of Chrint. If ho manifont si^s of re- 
 poutuncoy ho is to bo restored to oontldonco aud retained 
 in fellowship ; but if ho rofiiso to hear the chtiroh — if he 
 refuse to submit-^he is to be regtmlcd "as a Iieathen man 
 and a publican," that is, excommunicated. From all this 
 it is very obvious, that the liord Josus enjoins discipline 
 in the churches to be exercised by tlie body of tlio people ; 
 l^att. xviii. 15 — 17. . '^ 
 
 I The case of the wicked person in the ohui^h of Corinth, 
 iilready referred to, rondors it very evident, /that the Head 
 /of tho church intended his pooplo to exercise discipline on 
 / those connected with them who violated his laws. Paul, 
 \ ftoting under his authority, solemnly enjoined the church 
 at Corinth to put away from them the Uiigodly man : ''In 
 the name of the Lord Jesus, when ye /are gathered to- 
 gether, and my spirit, with the power of the Lord Jesus, 
 to deliver such an one unto Satan, for she destruction of 
 the flesh, that the spirit may be savei^ in the day of the 
 
 Lord Jesus./ .Put away from am^gyburselves that 
 
 wicked person ;" 1 Cor. v. 4, 5, 13. This^as addressed, 
 it will be observed, not to the pastoris or office-bearers of 
 the church merely, but to the church! as a whole. When 
 met together in the name of Christy meyvrere to put away 
 the wicked man. Heilbe we are told in the second Epistle, 
 that the punishment — the sentence/ of excommunication 
 — was "innMed by the rnany" that is, by the body of 
 the people ; 2 Cor. ii. 6. These passages clearly teach, that . 
 wheti discipline is to be exercised in a church of Christ, 
 it is to be exercised, not by the |bffice-bearer8, acting as 
 the representatives of tiie rest, bjiit by the church at large. 
 For the purpose, as it were, of preveijtting a few from en- 
 grossing the business to themselves, they are commanded 
 to do it themselves, and in their public assembly. 
 
 This is not the place fop^||tering on a discussion respect-?) 
 ing the proper mode of conducting the discipline of a ^ 
 church — ^a subject, it must be admitted, of vast impor- 
 tance ; — ^we have to do at present simply with the fact, 
 
 ■ *l 
 
 that discipline is to be exercised on, offending brethren, 
 
If 
 
 WHAT li A onvRon or oHRntr? 
 
 L 
 
 « 
 
 wntly irith tho profow r)u thov huvo nuuK. «», i u 
 
 *" •olomn comnmnd iH "«««« ^ » •"« uivme law. Tlie 
 with uuhZZ! L ^Z7;f """l-ally-J^od together 
 with »nrSS„^7^i '"f T"? '«"'' rishteou™,™,, 
 with U^kCPs Col :;t 14 "•"™''"'» '"'"' %•" 
 
 toh^^?uLt^r;w^r.^f-<*-'»-r«.e apo. 
 -It i. obviom from ft, nTw^I^* P™"""' ff» » thi. : 
 
 ^p^^t-sTi^^ ri^.^^:^r^- .-ppoH '■ 
 
 forth his disciples to nr« J*. «^ ^ ^- ^" sending 
 
 £o^o«id enjoy the benefit of ttoi^uS"^ .^Cr 
 f The Lord hath ordamed," said Paul t„ th. i„r • '" 
 tmthia™, »«„t they wis, p^tJ^^^""?!,'"^ • 
 
 
#■■ 
 
 WHAT II A oaufton Of oniiiftTf 
 
 10 
 
 miilgattM! for regtilftting the affkira of hid kingdom, ro clear 
 M that which hiui rcHixjct to the aupiMirt of hiR Borvaiitfl. 
 Ho has ina<lo full proviiiloii for the mipply of thoir tomim- 
 ral wanta, by toaohing tlioni to doiHJiul on the lilninUity 
 of thoM to whom thoy miniator. Hin injunotioini on thia 
 Buhjoct are binding on all liiii followers ; and nothing can 
 not thoni afli<lo but hin own authority. 80 long lui thmwi 
 statutes remain unropoaUwl, it is the duty of those whp 
 minister in holy things to depend on the churches for their 
 support ; and it is the duty of the churches to minister ta 
 their necessities. 
 
 Tliftt the chiirchos in aptwtolio times yielded obedience 
 to this equitable law, few will venture to dispute. Their 
 Lonl ha«l taught them in explicit terms, that his "kingp 
 dam was not of this world"— that it was sjuritual in its 
 nature, its subjoctw, its laws, its institutifuis— that his 
 people were not to seek the alliance of political govern- 
 ments—and that his Rorvanta were to be maiutain<||iLy 
 those who enjoyed the benefit of tlieir ministrationsllt 
 never occurred to the primitive saints that they wore to, 
 look boyond themselves for the support of the Christian 
 cause. The idea of an alliance with the kingdoms of this 
 world, with the view of giving an increased stability to 
 Christianity, and of more effectually promoting the evan- 
 gelization of the earth, we venture to say, never entered 
 into the mind of apostle, or preacher, or saint, in the pri- 
 mitive age, It is a well-known fact, tliat for the first three 
 hundred years, the churches of Christ existed apart from 
 all political governments, and that they prospered and 
 triumphed wherever the standard of the cross was reared. 
 The people of God, during that period, were reproached, 
 and oppressed, and persecuted— every scheme which the 
 ingenuity of man could devise was put in operation to 
 arrest the progress of the Christian cause— that was op- 
 posed by the learning of sages, by the superstitioh of the 
 multitude, and by all the craft and power of statesmen and 
 rulers-Hind yet it flourished and prevailed ;— a triumph ant 
 
 proof, one would think, of the perfect efficiency of the vo- 
 
14 
 
 WHAT If A cnvnoH or oii ntirr 1 
 
 lunUry prinoiplo, aiwl a manifct t<,kon, timt ihrntuiiSLt 
 tuno of mighty inin.L, w..l hoartii, tho M«Idi«ni of ib^ "" ' 
 oiijoyiul tho «|»i>rovinK mhuIo of thoir vxalt<ul jfi||L f* 
 W.MI t|,«„ pn.vod that tho c«u,« of th« IIchIo Jipr ,urcw I 
 no wjmnoou. mil f<,r it- -uppoit-th«t*i;hriHt.H»ity hJUt 
 withiii iiu^lf a .trongth an.l a prowoH«.^hat i. ahlo to Uw^r 
 l«wn all upp«Hiti««_«n.l that, unaidkUnd alono, with 
 ' n«th.„K to dop«ud on hut tho aliuighty ann of iU F<,«n. ■ 
 
 rlLT\!'^ ''"'* ""*'''«y "' •'" f"""'^«» i*^ flttod to 
 
 . p«»moto t)»o pr«.«nt and otormU woll-h«u.g of tho h„ma,i 
 
 raoo It ne*rf, nothing from statonnion or earthly n.lom, 
 
 Lit th^f r"; ""T '"* *" ''' '' '^-^-- «*r-«o 
 
 nL^^i^Jr^ " ''*'' "' ^^'"■' >" ~f«"'»<'« t« the 4- 
 
 ^1^ / « " Now To.tan.ont, and tho groat fact, that 
 oh «tiamty flounHhod and triumphed in the very com. 
 ««ncomont of ,t. career, not only without tho ajatance 
 of political govommont«, but while encountering the mo^t 
 
 nih.- ^ , ^:;^r"*''*"8« ^ it. that with tho«o law. 
 and tlu« wonderful fact before them, any of the Redeem 
 er'a fo lowers should have ovj^JuyLu^ed a J^.u^^^^^ ■ 
 the eiacioncvof the voluntar|j|B^ majIdThrt^ 
 
 JungdomB of this world, MrHSPUPJiJ^of strenirtheninir 
 and promoting that cause. The primitive STre 
 be ter taught-thoir f^ith was strongor-and it w^Z 
 va^n^e tKink, to look for tU piety, fnd thTp^H^j^a^a 
 
 ^^^^<^^<^Iie^en^rinhiskingdZ,hutXZ 
 ^^^^rs,to stand aloof entirely from he kLg^c^ 
 of Jm world, and tofiyht tJie battles of the faith wlthtT^ 
 spiHtual ^0.. with which Beha/f^^Z^'' 
 ^ It wdl be observed that, in these pages we have en ' 
 deavUed to show, that tho^hurchesconstituteHy the" 
 
 societies m all coming a ge s , were composed e x clusively of 
 
 •^fe"' 
 
 z^PhJAbI 
 
 ;:;♦' 
 
. V 
 
 . . . ■ mi' ♦ 
 
 WHAT li A rnuiicn 6w oHiritf U 
 
 p«nK)iui who rniulo a cmlihlo proftMinA>n of convoniion to 
 Ood— thftt thu moinlNvm of thoM churohun «)iijny«d th» 
 pririlogo of oJuKming tliwir p/witom and 'duAconH— that np- 
 
 : pliciiiitR for f«llow»hip wwrti iwlinittod fto commaiiian, mkI 
 diwipliruj oxoroinwl on offfltidiiig l>r«threii, not l)y a numb0«; 
 of itidividiinlM with doUigatud ttuthorityifor that purpose, 
 but by tho wholo body of the poopl»~^nd that thot*. 
 ohurchtis «up|K)rtml their pairtors by ToSuntary c«nitrit)u< 
 tions, and uuithor doHired tho alliauco, u»r Mubuiittod in 
 roligiouH inattoM to tho control of politioll govonim^titR. 
 Tho view« which have thus hmu wlvancotl respoctlng tho 
 haturo and constitution of tho apostolic churches, tho 
 roador is roquoHtod carefully to oxauiino. Thoy may, 
 )>orhapB, mn counter to tho notions which he has hitherto 
 boon led to entertain, in reforenco to tho •nbjoct ; but 
 let him lay aside all his preconceived opinicms— let him 
 endeavour to shako off tho trammels of hunsm authority 
 and human system*— let him keep out of viow what this 
 man, or that b<Kly of men, thinks about tho matter— and 
 let him como, as an humblo inquirer, to the word of God, 
 with the view of ascertaining what the Lor# Jesus lias 
 made known respecting his kingdom. If tho views ad- 
 vocated in those pages, after being carefully compared 
 with the standard of truth, do not appear to Im taught 
 ill the Scriptures, by all means let them be rejected ; but, 
 if it be found, after diligent investigation, that thoy are 
 in harmony with wliat God has revealed in las word, 
 none of his people may reject them with impuni1|r. Let 
 
 ^tho believing reader prayerfully ezamino the matter, and 
 let Him not hesitate to follow out his conscientiovs con- 
 
 . TiQti9n». 
 
 I/et it remembered, thftt tho subject which has passed 
 under review is uo;t a matter of indifference. Scriptural 
 views of the nature and constitution of Christ's kingdom 
 are inseparably connoted with the advancement of his 
 cause in the earthl Itis'impoasike^ on the other hand, 
 to- edtimate the . dmm i ni of injury that has accmed to 
 
 % 
 
 o 
 
 Chridimity fr:om iht want of purity of fellowship in 
 
16 
 
 WHAT ISA CHXTKOH OF CBHIHT ? 
 
 un^^aUowed alliance between Ohriatianity and the kini- 
 doms of this world. The Lotd Jesii intended hf- 
 
 Si tnvJ!r* "^'lir .**»T«^ which I'^ings 
 wiouid be conveyed to our loat and perfehinir race It 
 2. y.^^on'^e^on with their piety, and pS* a^ zeaJ 
 > that the earth is to be evangeliied. Iii Siti^ tS^i 
 
 - *5«J«hone as lights> tiiewoSd, and heldS ^;*^^' 
 of hfe to guide men to the haven of eternal rest W 
 the glonons effects that followed are well fai^T^ .-~Sa 
 word of God ran, and had free course, and ^ Xrified 
 f "1""*£^ '^y''^^ ^^'•^ »>rought un^er th/p^wor of the 
 truth. Then the chut^h of cBist was puS^ tS^ peo! 
 
 nesli. But how different the state of mattera now' Multi- 
 
 tudes who name the name of Christ do not d^pa^fromtS 
 
 r^L' P'^omiscuous assemblages of converted and Sntin- 
 
 .verted people are seen crowding to the table of the W- 
 
 privileges which the Saviour intended alfh^ foU^weSlo 
 
 . ^rt of mimy, an eager grasping after the p6mp and irHt! 
 
 eL? Vh*;*wf ^^^^.'^^ ^"d what^^hrbe^n^ he 
 ettect? The way of truth has been evil spoken of-^ 
 false representation has beq^ gj^en of the cEan t^ 
 
 wie cause of Chnst has been retarded in its proffrfijw--. 
 
 - toe name of God has been dishonoured among me^!^ 
 |5ul8 have been ruined for ever. , Evils these tralvoTno 
 J^itfon m^tude,Yand yet these e^i^^all b^ 
 
 ^ -^^u^f: ^'Jgdom, and to a departure from the 
 C^ suiet1?^H^^^^^ ^'^T'*^ ^^ ^ 
 
 planted by aposteUo men ; then, «nd not tiU S ^ 
 
 lOVKM, AHD OIB80W, PHINTBR8, TORONTO. 
 
 x 
 
 ':^iro= 
 
ON 
 
 THE NATURE 
 
 Of 
 
 Cl)ri0tran Itiiovos\)xp\ 
 
 One of the first effects of tho belief of tlie gospel inl 
 I>rimitivc times whs, the separation of believers from the! 
 worW, and their association together in visible church- 
 fellowship. No sooner do we hear of men believing and 
 turning to the Lord, than we hear that all that beheved 
 were together. Nor do we find, in all the New Testament, 
 a single instance of one professing to believe the gospel and 
 not seeking to join the disciples. The association of 
 believers as visible societies, obeying the laws and observ- 
 ing the ordinances of their exalted Lord, not only 
 answered the end of theii- own edificationj but also 
 exhibited a constant testimony against the absurdity— 
 the impurity— the impiety of the popular worship, as a 
 corruption of ordinances originally divine. Tlie Temples, 
 Priests, and Sacrifices of idolatrous worship, were doubt- 
 less derived originally from the divine model of patriarchal, 
 or levitical worship. And who does not know, that cor- 
 ruption of cliristian ordinances^ as inconsistent with the 
 inspired model of the new economy, as idolatry was with 
 that of the old, has taken place imder the christian pro- 
 fession? . j 
 
 Some of the brethren in the jjjhurch in Corinth, it 
 ap|)ears, wishing to avoid the charge of bigotry, and to 
 
 ^Vi 
 
i'^w -f^^^f J" 
 
 »^ -'-♦-■^r^lW *rff 
 
 / 
 
 ON THE NATUEB OF 
 
 ^ ce their court to the priests, and other leaders in the 
 national worship, joined occasionally with their neighbours 
 in their idolatrous festivals ! This temporizing conduct 
 they attempted to vindicate by saying, that they knew 
 "That an idol was nothing in the world, and that there 
 was no other God but oho," 1 Cor. viii. 4^1]j^.HQnce 
 when they sat down to feast with their neighMpfJn the 
 Idol's Temple, they neither joined with th^^^^^ligious 
 ; veneration of the Idol, nor did they eat <f ^^^lacrifices 
 othermse than a common meal. This however was but a 
 lame vindication, wlien confronted with the uniform 
 abhorrence in which God held eveiy species of idolatiy, 
 and the earnestness with whidi he warned his people not 
 to give it in any shape their countenance. Whaf was the 
 language of their conduct when they joined, though but 
 in appearance, with idolaters in religious worship ? Was 
 it not that they had fellowship with them in preseifting their 
 devotions to the Idol, and in receiving blessing8|in return ? 
 Was it not that they saw little difference between the true 
 God and a dumb idol, as objects of adoration— between 
 idolatrous festivals and christian institutions— between' 
 anidoktrous assembly feasting and revelling, and a chris- 
 tian church observing divine ordinances ? In short, did 
 they not say by their conduct that men gained little by 
 becoming christians, and lost as little by continuing 
 idolaters ] For the truth of these positions, Paul appeals 
 to the acknowledged sentiments of Christians, of Jews, 
 and of Heathens, on the subject of rsligious fellowship, 1 
 Cor. X. 16-23. 
 
 Beginning with the Christian sentiment oh this subject, 
 he says, *T/ie cup of blessing ivhvch we bless," &e. 
 
 The Apostle here refers to the fellowsliip of a christian, 
 church in the Lord's Supper. The ifJup, in symbolical 
 language, signifies that portion of good or evil which God 
 in his providence deals out to men in this world, Ps. xxiii. 
 
 ,* 
 
OHRIgTIAlT PBLLOWSHIP. - j 
 
 6, John xviii. 11. The Cup, in the Lord's Supper, is the 
 symbol not of evil, t)ut of good. It is * ' the cup of bles- 
 8ing"-^n emblem of all the blessings of Salvation from sin 
 and from Wath, by the shedding of that precious blood 
 ^. which it represents. This blood was shed to ratify or 
 confirm the covenant of Salvation, in which God engages 
 to be the God of his people, to write his law in their 
 hearts, and to remembOT their sins no more. But the 
 blood of Christ, not only, like the typical blood of the 
 former economy, confirms arid ratifies God's promises to 
 his people^ (see Exodus xxiv. 8, ) but is itself tlie immedi- 
 ate procurer of all these blessings, see Matth. xxvi 28 
 Eph. i. 7, Heb. ix. 11-16. With how much propriety 
 then, 18 the emblematic cup called the cup of blessing, a^ 
 the memorial of that blood by which all the blessings that^ 
 we have in possession or prospect, were procured for iw 
 and confirmed to us. 
 
 " Which we bless."— To bless, in scripture language, 
 when man is the agent, signifies, to pray for God's bless- 
 mg on, or to give him thanks on behalf of, the subjects 
 referred to. From a comparison of all the passages in 
 which the subject is mentioned it plainly appears that, at 
 
 the original institution of the Supper, Christ simply gave 
 thanks, Matth. xxvi. 26, 27, Mark xiv. 22, 23, Luke xxii. 
 19, ICor.xi. 23-25. tn comparing these passages let 
 the reader observe, that where Matthew and Mark say 
 Christ blessed, Luke says he gave thanks, which shews 
 that both words in that connection mean the same thing, 
 and that Paul, who received an accoiurt of it by revela- 
 tion,, and deUvered that account to the Corinthians to 
 c^ect the abuses of which they had been guilty, says 
 «Phrist gave thanks. To bless, therefore, in the passage 
 before us, as it refers to the same subject, must have the 
 same meaning. Simple scriptural views of this subject 
 ; are of high importance, to the right understanding of the 
 
4 ]^-y ON THE NATUEB OP 
 
 nature and design of this sacred institution. Not only 
 have the Transubstantiation of the Pope, and the more 
 mysterious, if less absurd, Consubstantiation of Luther 
 taken their rise from the idea that the bread and wine, 
 and not God, are the objects of the blessing here referred 
 to, but even with many among ourselves, the idea still 
 prevails, that the consecration prayer (as it is often called) 
 communicates a mysterious, undefinable something to 
 them, which makes them more sacred than before. 
 
 The language of the prayers, and of the addresses from 
 the head of the tabloj not unfrequently tends to cherish 
 these unscriptural ideas. When the prayer proceeds on 
 the idea of a consecration, and in connection with this, 
 the communicants are told that Jesus Christ is now set 
 forth, crucified before their eyes— that they are now seeing 
 and tasting and handling theword of hfe,* it must tend 
 : to cherish superstitious veneration for the elements to 
 such a degree, as to mar their peace and joy, and to turn 
 away their attention from the truth they are commemor- 
 ating, to what they have among their hands. Whereas, 
 when the blessing referred to is viewed as a solemn 
 tlianksgiving to God for the gift of his Son, we are led to 
 consider the elements remaining precisely what they were 
 before-^bread and wine, and, ^simply as such, to be used 
 as memorials of the death of Christ in the room of his 
 people. This will appear still more evident when we > 
 consider, that the apostle does not refer exclusively to the 
 presidin g mdividual when he sayis, "ti;e 6feas," but to the 
 
 * My principal objection to the use of tliese passages in this connec- ^ 
 tion is, that in their application to the elements in the Lord's Supper, 
 they must \iti accommodaied, und turned away from their original ' 
 deaiKn. a practice which, however common, has, I am persuaded, duue 
 POhUle injury to (-hris^ianit v. Besides, althous^h some Christians of 
 
 '^^^K* "''''?''"*'' """^ ^^ ^^^^ *** understand and apply them ariftht, 
 y««»t'r8.and perhaps the greater number, will always be liable to 
 
 inuunderstand and therefore to misapply tliem in this connection. 
 
CHRISTIAN FBUOWSHIP. ft 
 
 whole body of tho Church presenting their united thanks 
 to the Father of mercies for his tuispeakabjo gift. What- 
 ever virtue is attributed to what is called the consecration 
 prayer, in communicating somothiiig sacred to the ele- 
 ment^, is, from the highest to the lowest view of it, 
 ascribed to the Minister, and not to 4he church ; but 
 here, the blessing is <he joint Action of the whole body. 
 This gives a very different view of the nature and design 
 of the Lord's Supper, from the idea of tho elements being 
 constituted holy by the consecration of a Minister, and 
 So becoming objects of religious veneration. ... 
 
 : <'7s i< not tlm commuiiion of the blood of Chrut?*'— The 
 word communion or fellowsliip, for they both mean the 
 same thing, signifies the joint action of a select number 
 of individual^ in giving, receiving, or enjoying, that m 
 which they have fellowship. Partaking of the bread and 
 wine in the Lord's Supper, being the joint action of the 
 whole church, they all had fellowship together in that 
 action. This was admitted ; hence it followed by parity 
 of reason, thai, when Christiam went into the Idol's 
 Temple, and became partakers with idolaters, of the cup 
 and of the table of Devils, (see 1 Cor. viii. 10,) they had 
 visible fellowship ^ith them in that social action ! This 
 could riot be denied, without denying what Paul assumes 
 as taken for granted; that in the Lord's Supper all .the 
 communicants had fellowship together. 
 
 One of the grand expedients by which not a few attempt 
 to quiet their consciences, and to vindicate their conduct 
 in eating the Lord's Supper with visible unbelievers, is to 
 maintam that they have nothing to do with fellow-partak- 
 ers—that they have to do with God ordy, it being a 
 transaction entirely h&tween God and the soul ! ! This 
 sentiment is found so very convenient, that even public 
 teachers ha(ve employed it to quiet the minds of Christ's 
 disciples, wiien they begin to question the lawfulness of 
 
 \- 
 
r 
 
 ■••} 
 
 "v, 
 
 
 " ■ *- OK THB NATtTRX or 
 
 being yoked together in feUowship with unbeUevera ! 
 The parable of the tai'es among the wheat, Matth. xiii. 
 ^ 24-31, compare vs. 36^44, has been also wrested, and 
 ' pressed into this service. It has been employed to teach 
 the disciples of Christ, that it is the wiU of their Lord 
 ttiat the holy and profane should be united together in 
 religious society, tiU he come at last to separate them.* 
 But If, in eating the Lord's Supper,/ Christians have^ 
 nothmg tp do with feUow worshippers, why were the 
 Oonnthians reproved and punished for eating it in parties? 
 —why were they commanded to tarry one for another ?— 
 why shoujd we-^^t, like the Episcopal and Roman 
 Churches, administeHt in pubUc to each individual sepa- 
 lately, and in private to the sick and the dying ?— why 
 should not the Christian edify himself by eatirig it in hU 
 (^oset ? To these questions no answer can be given, con- 
 Btetent with the common practice in Scotland, except, 
 that It is^an institution entirely social-a feUowship, that 
 »t 18 not intended for individuals, as su<?h, but for associ- 
 ated bodies. But did the Lord intend that the holy and 
 the profane-liis friends and his enemies, should hold 
 felloj^hip together in this feast of love ? Certainly not ! ' 
 The Christian's mind revolts from the idea ! What dis- 
 ciple would not shrink with horror from the thought of 
 hddmg/eUowsJj y,m the open enemies of his lL in 
 
 ne says. Let both grow together until harvest." ° 
 
CHRISTIAN FELLOWSHIP. f 
 
 the sacred institution of tho Supper ! Yet the distinction 
 between joining with the ungodly at the table of the Lord, 
 and having fellowship with them, is of their own, not of 
 God's making ! If there be any meaning in the paasage 
 under review, — if there bo any conclusiveness in the 
 Apostle's reasoning, wo hold fellowship with those with 
 whom wo oat the Lord's Suppor, with those With whom 
 we are associated in church fellowship. It may be 
 thought, however, a matter of complete indifi'erence, to 
 
 Ipihave fellowship, oven with unbelievers, in eating a little 
 bread and tasting a little wine. And no doubt, apart 
 from the nature and design of the fellowship, it is so. 
 But it is not fellowship in a common meal. It is the fel- 
 lowship of tho body and blood of the Lord. It is by 
 Christ's appointment, a visible symbolical representation, 
 and on the, part of conmiunicants, a public declaration of 
 their fellowship together in all tho blessings of Redemp- 
 tion by his death. Hence it followed, that when any of 
 of the Cliristians in Corinth went to feast with idolaters 
 in the Idol's Temple, they by their conduct declared, that 
 they had fellowship with them in the participation of those 
 blessings, supposed to be derived from tho Idol, through 
 the medium of the sacrifices on which they feasted ? On 
 the veiy same principle, when Christians join in religious 
 fellowship with unbelievers, they by their conduct declare, 
 that they esteem them as fellow-partakers with them in 
 all the blessings of pardon, sanctification, and eternal 
 life! And while this is the language of the Christian's 
 conduct, it is in vahi that he attempts, by any other 
 ieans, to persuade them that it is not in his opinion. ' It 
 is easy to see what a snare this may become to deluded 
 /souls, and what a widely extended mischief must result 
 
 ^ from its general adoption in what are called Christian 
 countries. Unrenewed men love and cherish the decep- 
 tion which helps to keep their consciences easy while living 
 
 \- 
 
t 
 
 " ON THE NATURE OF 
 
 in sin— wliich sayH, pojuje, peace, while there is no peace; 
 and surely of all means of deception, access to what are 
 called church privilegtls,— fellowship with Christians in 
 church connection, is the most oxtouHivoly successful and 
 efficacious! It may sii^y bo usHortod, indeed, that if 
 profaueuess and infidelity haw slain their thousands, this 
 snore of the Christian's niukiui,' has ijlain its ten thousands. 
 I would therefore entroata tJie Christian readier to inquire 
 seriously, whether ho bo not found contributing to harden 
 and ruin the souls of his yellow-sinnora, by holding reli. 
 gions fellowship with thei^ in this sacred institution, 
 while he knows them to be living without God, and with- 
 out Jiope in the world. . Is i^ not deceitful-is it not cruel 
 m the extromo, to,contributV to foster in their minds an 
 opmion which you know is ifalse, which you know will 
 prove ruinous to their souls^ You will perhaps bo dis- 
 posed to reply, "we are not authorised to judge the 
 heart. ' So my 1. But we. are rcfiuired to judge the life, 
 and from the bfe to infer the itato of the heart. ''By 
 their fruits ye shall know thorn. V 
 
 When I see a man forming his conduct by the precepts 
 of the gospel, I am bound to reVgnise him as a chUd of 
 «od ; but when I see one treating these with indifference, 
 lam warranted to concludo thi^ti "there is no fear of 
 God before his eyes;" for "a'godd tree cannot bring 
 forth evil fruit. " This objection, then, only indicates 
 indisposition to obey this part of tne will of Clirist 
 ^ But the word fellowship signifies, not only a joint, but 
 ^o a mirUialachon ; consisting in giving and receiW 
 Phil IV. 15. This IS evidently implied here, and is nec^ 
 sary to support the apostle^s reasoning. When any of the • 
 Clmstians m Corinth went into the idol'slemple, they 
 not only had fellowship with idolaters, but also with the 
 o^cts^ of Idolatrous worship, i„. professedly receiving 
 from them tho^e blessings wliich they were supposed to 
 
 ** ■♦ 
 
OHitlSTIAN rXLLOWSHIP. 9 
 
 confer on their worshippers. Hence, aaya Paul, *• the 
 Gentiloa aacrifice to devils and not to God, and I would 
 not that yo should have fellowship with duvil$ :" intimat- 
 ing that the worshippers wore supposed to have fellowship 
 with their gods, (whom he hero calls Jovils or demdna), 
 through tltu medium of the worship which they presented. 
 To shew them that this was the language of their conduct 
 when they joined with idolaters, the apostle reminds 
 them of the acknowledged principles of Christians in 
 regard to the Lord's Supper : — that they had fellowship, 
 not only with each other, hut also witli the' Father and 
 with his Son Jesus Christ. Here Ood the Father is brought 
 to their remembrance as having given them *' the bread 
 of heaven;" the Son as having "given himself for them:" 
 while they receive with joy, and remember with giatit\»de, 
 the iiiestimable favour,— the gift of sovereign, free, eter- 
 nal love. In this ordinance, theii, God is represented as 
 freely bestowing, and commimicauts m gratefully receiv- 
 ing, blessings, of inestimable value, *-^of essential impor- 
 tance. Hence is it a lively, a striking representation, that 
 " truly our fellowship is with thd Father, and with his 
 Son Jesus Christ," «9 well as with one another, in tlie 
 enjoyment of the common siilvation. How unseemly, 
 then-— what an insult to Divine Majesty— what an obs- 
 curing of its meaning— ywhat a perversion of its design-;^ 
 what a marring of its beauty, to see Christ's disciples sit- 
 ting together at the table of the Lord with the unholy 
 and profane, with the drunkard, the swdarer, the unclean, 
 with the mere man of the world, or at best the mere mo- 
 ralist — with those who have no faith in Jesus, no love to 
 his people, no regurd to his authority— joining^with them 
 in an institution designed-to exhibit to the world the fel- 
 lowship of the disciples of Jesus in the common salvation : 
 and their fellowship with the Father, and with his Son 
 Jesus Christ in giving and receiving that salvation ! 
 
F-«K|P!R^ '^RSPS* 
 
 10 
 
 ow ran WAhrBB of 
 
 The btmd which we break, u it not the cotntnunioti, 
 (orfeUow»,np), of the body of dhHst^'^-^An in the whole 
 o ih.8 poHsngo, tlio apo«tlo i.iMpmku.gW the joint .iction 
 of the church ,n obHorying the Lcrd'H J.,por, the brook- 
 uig here Bpokon of rofo.», not t. thiMm of th« Presi- 
 dent boforo d.striljuting the broa.l, ^fitt to that of the 
 church in oatmg it. Accordingly, to break broad is to 
 eat the Lord'H Supper, Actaii. 42. and xx. 7. Followehin 
 m the body and in the blood of the Lord 8oem« to bo 
 e««itially the same ; yet both in John vi. and at the in-. 
 , stit^tion of the Suppor,«g«.i«t maintains a distinction 
 be^eenthom^ P.vhapsf 6/ breaking of his body may 
 8#.fy his sufFcring.^ m general, an.l the shedding of h^ 
 bl(^d, the issue of these sufferings in death,, with its effect 
 in t,rocunng pardon for the people ; for ''^without shed* 
 oing of blood theto* was no roniission." JfeitW death 
 unaccompanied mth suffering, (see rfeb. ii. 10.) uor 
 suffering that did not terminate in death, would have 
 dehvered the guilty from the curse of the law. They must 
 
 £ T.^"'!* "'"'"^ '" 1"""'^'"« «^^'^^*-»- Hence,! 
 ^eat and drmk are the essential ingredients in {ho sustpn- 
 
 ^4 my blood is drink ind^d ;" intimating that he pos^ 
 ^- m himself eveiy thing necessaiy to a com^te 
 
 d:e''&'\ ^'^^^imn^. an one bread and one body, 
 cLfc *^^»«I'^t^«" oKthis verse is unintelligible 
 Chn ^ans are often repiiented as one^body, but never 
 
 t wiU beaxHo be so rendered,; - 13ecau.se the bread, (or 
 
 ta^o^ the one bread, i^lo.V^ The apostle's design in 
 «ns verse IS to show, th.^ the very ^xtermd form of the 
 Lord 8 Supper as intended ^^^ *--^'"bit the unity 
 
 gf the church as one Wdy, serving one Lord, obeyin g 
 
ORRiftniK rBixbwBRtr. 
 
 n 
 
 one code of laws, enjoying common privilogos, holding 
 •imilftr iientimonto, entortalning nimilor hopes, and pumu- 
 ing similar conduct. In short, that as the one broken loaf 
 represents the one suffering Saviour, so tlio joint partici- 
 pation of the whole body of comniunioante in that one 
 loaf, represents their fellowship together in the common 
 •alvation. Nor is it possible for all the ingenuity and H^^^ 
 phistry of man, to force any other Consistent moanl^^ 
 on the passage, nor indeed on any account we have in 
 Scripture of the nature and design of this important in- 
 stitution. 
 
 WiU the Christian then aairm, that it m not a social 
 inatitution—a feUowship—that he has nothing to do witli 
 feUow communicants ? However apparently solemn and 
 devout its observation, if the worshippers acknowledge 
 not union and fellowship together as one associated body, 
 itis not the Lord's Supper, but a more caricature— a de- 
 lusive imitation ! The apostto'« argument re(iuire8 that, 
 even in the idolatrous festivals of the hoathon, there was. 
 a visible union, and acknowledged fellowship among the 
 worshippers^ and much more surely in the social institu- 
 tion of. the Lord's Supper. But where is the oxhibit!ibn / 
 of the one body of Christ in those societids, where the 
 great mass of communicants, are indisputably living with- - 
 OutiJod in the world, and the few Ohristians among 
 them, driven to the miserable shift of asserting that they 
 have nothing to do with fellow worshippers, in an institu- 
 tion manifestly social ! In that a pitiable plight is the , 
 Christian placed, when driven to the alternative of either 
 perverting the nature and design of the ordinance, by 
 observing it as a solitary individual, or of holding religious 
 fellowship with the open enemies of his Lord. Wftere is . 
 the exhibition of the unity of the body of Jesus in the 
 Lord's Supper, when some of the communicaiifts are at 
 the table, others of them looking on, others walk ipg th % 
 
 t-' 
 
1^ 
 
 «W TIIK NATl/RI or 
 
 ~" wlu... « """W >"« the many are one hoiiv'* 
 
 of tlio I,„f,|., .s,„ " """ " "' "'" »"'>'™ »nJ .ImiV,, 
 
 ououHly, „!,„„ ,,„ .,'•'"" "'"' I"" <".«„■,«, promi,. 
 
 authority, .Ct":,;:; ".''"""'*'"- "•!""• - '"^ »•■«* 
 
 them ! A « J, ,7/ , '^ ""■ "'""t""""™ you give 
 
 • you co„t;:rr;s:"'d'**f '''•'"'""'*"'' '^- 
 
 the body a,.d blood™ Wd, "d' P *'" °"""°'"" "^ 
 
 yoked together (in fe IcvshL wl \, , '"" ""«1»»"y 
 
 oi't from amoMthl" r . . ''''*''»'^''* ""on'o 
 
 * iiiuuiig tnem and bo seDamtft .»> «< t> x 
 
 *akqr of other uien's sing " Th ^'"^*® ' ^^ not par- 
 
 ^ ^ men 8 81118. These precepts arc as binding 
 
 »'ip. tho.,«h marriage m'^ou!^'\!^^^^^ 
 
 Of the living God. and it 1^ tit God" T ^'^' "^^ ^b- t'-nple ■ 
 
 ? 
 

 "'?^^ 
 
 OBBIMrUK flUOWSBir. 
 
 IS 
 
 ''■\ 
 
 on Ohriiit'i diRciuton im any in tho Bible. Ho timt uid, 
 "Do tluH in i-tiiiiViinliriinoo of nio," mud ulw), "Uivunot 
 that which in holy to thu (logN." 
 
 I am ttwuru thni \\\\\\\y% will bo dlMixtniMl to dismimthe 
 wholu Mubjuct with thiH tvinninary ruply, — " Evilii and iia< 
 propriuties occur in thgiv HuoiutioM thut profuM separation 
 frDm tho world, m_ wuil lui in thoHu thikt make\ no luoh 
 profemion." It \% admittod. EvilH took plaoo in tho apo«- 
 tolic churchoH, and ovilrt will takti pbico in overy Hocioty, 
 whilo thu huniiin huurt roniuiiiH whitt it is. But in thcro 
 no difl'cronco botwoun thouo ovib thuttruHult fnnn tho 
 remaining ignoranuu and wiokudnuHN of the Hubjuota of 
 grace, and thosu tltat arc ludicat and oiiMtintial in tho very 
 oonHtiiution of ruligiouH HociutiuH \ Ih ithuru no dilTurunco 
 between tho»o evil» that occasionally ivcconipany the ex- 
 ecution of the hiWM of CIn-iMt, and thonu that arlHO from 
 the total neglect of diHciplinu, or rathur the inipoHDibility 
 of bringing tlie laws of Chrint to bear on the profeHsing 
 multitudes who pay no regard to them, who iscarcely ac« 
 knowludge their authority \ The one cluss of evil* imfese- 
 parable from the present Htate of humanity, the other 
 from the vain attempt to constitule a worldly society a. 
 Christian church. Improper cliaiKictcrs \uider a Jhypoeri- 
 tltsal profession, obtained a place in the a{)Ostolic churches; 
 but 08 soon as they discovered theniHelveH they were put 
 away. Tho same thing will happen still. But while tho 
 churches require of those thoy udniit a credible profession, 
 look diligently lost any among them fail of the grace of 
 God, and put away hypocrites and self-deceivers when 
 they discover themselves; this is all tliey gau do, all that 
 is req\iired. Grod's own people occasioiitflly fall into sin, 
 and so bring leanness into tlieir souls, grief on their breth-' 
 ren, and reproach on tlieir profession ; bat the applica- 
 tion of discipline, by tho blessing of 6rod, brings them to. 
 repentance^ and restores them to, the confidence, and fd-^ 
 
 .K- 
 
14 
 
 Oir THB KATrBJB OF 
 
 lowBhip of their brethren *»„+ *»,i • ; 
 
 the common practice of ; ^^" "^^^ ^^^ 
 choose toapp^Z^/T^'PS'^'<>'^^oBtaU, wh^ 
 
 *-"e, wit^me^n:-"^^^ 
 
 Let the disciples of Sst^hl "^u"' "^ ^°'^^"<'*- 
 
 tiontot„^i_^^^^«M^^ ;««>ember their obUga- 
 
 ^^^-p^stitiit^::.^^:^^^^ 
 
 commended, it becom«« >i T ^ Practice here re- 
 
 ':«o.i '"e'ireth ill t:a:^>-^*o «..„,«,.«. 
 
 l™ worshippers " to wJli^Z ■ ^- He will have 
 But it « ve^ Po«Wolr^&jr;f *,-" '" *™*" 
 «<wM regiUarly and »cr,„tZlr ^ "f^ninces of the 
 thfa truth. The tot a^2«^{' ""'' J"*"* destitute of 
 fe»i»gChrfatianST'lt T/°'? "** 'Wpro- 
 Hm linfeUowship, ^m^^'Zt '""* """"inaL 
 
 tat what is my stte i,:2 a^f^S'rr "'°''"'«"''' 
 ner, without help or hm« f^™ '^° ^ "" » «^*y «»- 
 
 to God thro.«hfeLXi^","'^''*''er quarter, «>»« 
 
 ■««<=y, led me to devotemZf " ^"f' P»^°n»g 
 
 live and die to his X^j'^n!" »«l«»ervedly tohim, tf 
 fi»«er can observe oh^fl'!' *'™ *"« "»fl«. «■« . 
 
 thoae of oUie™ ami,^r "f ''^"°"' °f '"^"«'oes with 
 --^eaup^th-^-X— --^«;of . 
 
CHRISTI4J7 PELtOWSHm 
 
 15 
 
 % 
 
 ness has many an avenue to th^ depraved heart, and our 
 church order is very liable to become one of them. 
 
 Lastly, brethren, ' ' let us love one another. " Our sen' 
 timents and practice require this : and failing in this, we 
 act infinitely more inconsistently than those whoso practice 
 we condemn. Appealing eveiy Lord's day aroimd our 
 Father's board, feasting on the riches of his love, profess- 
 ing to bo but one body, members one of another, can we 
 but esteem, can we but love ofte another ? Let us see, 
 however, that we "love not in word and in tongue, but 
 indeed and in trutli j" for " herel)y shall we a»siu-e our 
 hearts before Godl" But '.* if our heart condemn us of 
 want of love to the brethren, we cannot enjoy scriptural 
 confidence toward God." Oiu* observance of sculptural 
 •ordinances is not the end, it is oiily a means to tki end. 
 It is intended to canyf orward our pmity, our spiritutdity, 
 our love to God and to our bretlu-en ; and in proportion 
 as our system of ordinances is more simple and scriptural 
 than that of others, in proportion ought we to strivej;^ 
 excel them in these its native-T^-its intended effects. 'HFi- 
 nally bretlu-en, be perfect, be ot good comfort, be of one 
 mind, live in peace, and the God of love and peace shall 
 be with you." 
 
 To conclude, the death of Christ, which his disciples are 
 bound to commemorate in their social .meetings, is pro- 
 claimed to all jaen for the obedience of faith. Christ died 
 to save the guilty from.the wrath of God ; and whosoever 
 tielieveth in him shall never perish ; for his blood cleaUs- 
 eth froni all sin. But perhaps my reader is one of thf 
 niunerous class, who by taking the Sacrament once or 
 twice in the year, by a punctual observance of fast and 
 other preaching days, and by a few prayers presented on 
 these occasions, hopes to please God, and to escape the 
 wrath to come! Remembei", iny fellow-sinner, who has 
 said, " Except a man be bom again, he cannot see the 
 
 f I 
 
 « I) 
 
 i: 
 

 16 
 
 :0N THE NATUEB OF OHBISTIAN FELLOWSHIP. 
 
 kingdom oTGod." The Lord's Supper is designed only 
 for the children of God-for the disciples of Christ. To 
 
 stw 'Ir. '' ^? "''• ^^' ^^^'^P^^^ ^^^l^i«* ^e one 
 spirit with him, walk as he also walked-love and obey 
 
 lum-aro not conformed to this world, in its maxims and 
 Z^i: but ta^e hisword as theguid. of J^^ 
 ^ Is Jhis the case with you ? Do you love the Sa- 
 V our ? Do you wish m all things to know and do his will ? 
 ^- fn^v' ^''\l'''' neither part nor lot in God's Salvation f 
 and your observance of fasts and Sacraments, instead o 
 procuring foy you the favor of God, is heaping up unto 
 ^ZrilT^^'^'T' *'^ day of wrath, andrUlatfcm 
 oUhe nghteous judgment of God ! There is only one 
 
 52 TJ^Tr «^^*-^ethtohim will4be 
 rejected. If you believe il him you shaU be made frde-- 
 
 free from guilt ^nd coiideif nation, you shall become |ttie 
 su^ct of sanctifying gii-^oushaU be fitted and Li! 
 abled to observ^ the Unaribes of the gospel ^iSi 
 ^tance-^u^aU enjc^aU thelprivilegesS JliM ^^ 
 God. In short, you shall be blessed in life, safe in deTth 
 andhapj^ xn eternity, ^t if you believe not in ^' 
 you pensh for eyext and your mo<ik observance of Sac^! 
 ^ mentsan4fas^ willoiUyaugmentlyourguilt, ai^S^ 
 
 soundmg m thegospol-^" As I U;^e saiththe LordI ha^e 
 -P^^-eii^thed^^ of the wicked, but thathe sho!^ 
 
 whvwilf^ "^Ti"^ live,-tum ye, turn ye, for 
 why will yedie saith the Lord God," J' » "' 
 
 M \ . r' .^V :■■■■■■■. ■.■.:■ ■ 
 
 i-i 
 
 -V 
 
 H 
 
 * 
 
 lOVBM A»j> GIBSOir. PWH^rBHS. TOBOWTO. 
 
HP. 
 
 gnedonly 
 firist. To 
 Bt are one 
 and obey 
 ixims and 
 bheir con- 
 'e the Sa- 
 ) his will? 
 Uvation ; 
 ostead of 
 : up unto 
 3velation 
 only one 
 Jl ndt be 
 le freie — 
 iOme jthe 
 and en- 
 wl With 
 chil^of 
 ideijtth, 
 in 1^, 
 t Sacra- 
 i add to 
 mercy 
 I have 
 should 
 re. for 
 
 CongttaatianoHBm: 
 
 ITS CHARACTER AND CLAIMS. 
 
 The Presbyterian form of church government has long 
 prevailed in Scotland. In its early struggles with Epis- 
 copacy, the mind of the nation was all but unamimous in 
 its favour. Having been incorporated with the State in 
 this part of the island, the people have been long trained 
 under its ministrations, and, till the present century, 
 there hq^ppeared no rival to its claims likely ^o gain 
 uueh favoui^. The various secessions from "the church 
 established by law, and supported by the State, which 
 have occured within the last hundred years, sjiill retain 
 the Presbyterian form, and are, to this day as t^ttached to 
 it as those from whom they separated. Matters are very 
 different in England. Many of the dissenters irom the 
 Established church there are Cong^regationalists. The 
 Presbyterians are few, and consist in a great degree of 
 Scotchmen, or their descendants, who continue to prefer 
 ike forms of worship and church order, to which'they had 
 been accustomed in their father-land. 
 
 About tile begining of the present century, many pious - 
 people in Scotland had iHieir attention turned to the nature 
 of a scriptural church. The consequence was, that many 
 conscientious and enlightened christian people left the 
 church of the Establishment^ and other Presbyterian 
 communions, and formed themselvels into chtirches upon 
 the Congregational modeL These churches, are at pre- 
 sent upwards of a hundred in number. They are found 
 in all the cities and la|^e towns in Scotland. They are 
 scattered over the length and breadth of the land. 
 Their preaclhers hav^ penetrated into the remotest and 
 m o rt n e gl e ot q d digtricts, and, ^pugh thoir efforta, the 
 
 ifT-i 
 
 n 
 
! 
 
 .' 
 
 « . 
 
 i 
 
 • 
 
 * 
 
 
 ■'i 
 
 
 r 
 
 ',, 
 
 ■ i. 
 
 
 
 .6 . 
 
 -v-ii. 
 
 
 Iv' 
 
 ^ -. CONdREOATIOKALISM : 
 
 gospel has been preached in many parts of the Highlands 
 
 and islands, where, but for their services, the people must 
 
 have long remained beyond the reach of the glad souud 
 Of salvation. 
 
 •Jn addition to th^se cbiirches of the Congregational 
 order holding paedo-baptist sentiments, there are also not 
 a few othow observing the same order, and as rigidly ad- 
 ,_,henng to what they coasider to be the apostolic toodel, 
 of the anti-paedo-baptist persuasion. And before the 
 rise of those modern churches, there were a number of 
 nsmaU christian societies,^ known by the name of the Old 
 Independents, as distinguished from those of more recent 
 origin. It is not the design 6f those pages to trace the 
 Jmtory of such churches, but to , enter upon the brief 
 -examination of a subject, which their actual existence 
 among us must often suggest to an inquiring and obser- 
 vant nund. What are therespective claims of the Presby- 
 terian and Congregational foiras of church governm&f 
 ^ What sanction does the New Testament ^ve ii^^Welne 
 rather than to the other, and by. Wha* ^tithority may 
 the latter intrude upon ground so long pccupied by the 
 formerj^ '' ■ ■ ■■: I *■■■.'■ /:■-■■ -, 
 
 It/may not be superfluous here to' make the obvious 
 remirk, that questions of religious tmth and duty are not 
 to b^ determined by their prevalence in this or that locaUty 
 or By the date of their adoption. Had the doctrines of 
 .thefReformation been tested, when J^nther arose, bythe 
 nuiaber of those who adhered to ^hem, the system of 
 Pobery could have shoVn an overwhehning majority ; 
 anA so the errors of the many would have borne down the- 
 tnlth recently found by the few. In like' manner, were 
 thfe cl«ms of Presbyterianism and Cpn^egationalisin to 
 be|decid64 by thepriority of their appearance in any 
 pirticulaj- -place; it would foUow that Jjhe one might be 
 •^nptural Mid right in ScotEnd, and the other in Eng- 
 md, both triie itt America,- and neither in Sweden. It 
 (is surely needlesB to expose by argument the falsehood of 
 
 I 
 
 2 
 
 'ri 
 
 '■n 
 
 I. 
 
 the principle, that in religion the soundness pf a creed, 
 

 ''^^^ 
 
 
 ) Highlancb 
 people must 
 glad Bound 
 
 grogational 
 vre also not 
 I rigidly ad- 
 >lic toodel, 
 before the 
 number of 
 of the Old 
 aore recent 
 •trace the 
 the brief 
 I existence 
 and obser- 
 ihePresby- 
 
 If-tffe-one 
 brity may 
 3d by the 
 
 le obvioujj 
 ityarenot 
 [at locality ' 
 }ctrines of 
 se, by-the 
 system of 
 majority ; 
 I down the'* 
 aer, were 
 nalism to 
 I© in any 
 might be 
 in Eng- 
 eden. It ' 
 sehood of 
 
 I 
 
 . ITS CHAKACTER AND CLAIMS. * 8 
 
 or the correctness of a pragtico, is Jto be determined by its 
 antiquity, unless we go bJick to tho highest christian 
 antiquity — the apostolic ago ; or by its prevalence, imless 
 it can be showii that doctrines are popular in porportion 
 as they, are scriptural— and gain favour with meti in- pro- 
 portion as they savour of the simplicity that is in Christ. 
 That we may be able to answer tho question, what are the 
 respective claims of the two- forms of ^urch government 
 and order before ua, it will first be necessary to examine 
 what are the distinctive peculiarities of each. 
 
 It might be thought that no intelligent member, either" 
 of a Presbyterian or Congregational church, could rem'ain 
 ignoraM Of the real points of diflforonce between the respec- 
 tive bodies ; and yet, to an astonishing degree, igftorance 
 does prevail. Were the question put. What is tho chiet 
 distinguishing peculiarit/between the two systems, njany 
 ^ would at once reply, that the CoTjigregationlists insist 
 upon evidence of , true conversion to God, fts necessai^ 
 ^qualification for mefmbership, while ther Presbyterian? 
 require no more than a '^credible profession," meauingp 
 "by tills phrase, a competent measure of christian know- 
 ledge, and a good moral character. Without stojiping 
 for the present to examine the accuracy of these terms, 
 or the precise'iinport of them, as used and understood by. 
 the irespective parties, it is to be observed, that piiirity of 
 <:bmm union, or a pretension to it, may baa characteris- 
 tic mark of the one party or the other, but is not necmsaHly 
 •the distinctive peculiarity of either. The difference 
 between the two systems consists in this, that the goyem- 
 meut of a Presbyterian church is vested in the minister 
 apd elders constituting the Session ; — in the Presbytery^ 
 consisting of the ministers within the bounds, and one 
 ruling elder from each parish or congregation, deputed 
 ..by his brethren ;— of the Synod, composed of tlie presby- 
 teries, and constituting, in the various bodies tl\at haVe 
 seceded from- the Church of Scotland, their highest court 
 of review^ wh il e in the Church of Scotland, it s elf and in 
 
 a creed, 
 
 the Free Church there is th^ General Assembly, formed 
 
••r.-/. 
 
 / 
 
 fi V 
 
 A' ■' '' " ' 
 
 • *' CONOREOATIONAtiaM': 
 
 Of r^8entativo8;both % and clerical,* fi4nAu the 
 Presbytenes within the juri3diction of the Ch«/ci^ To 
 the Genera Assembly, appeals can be earned & the 
 lower judicatoxy, and its decisions are final, £et the 
 matter be removed out of the/chiirch altogC id 
 earned to the House of Lords. 7 ' 
 
 In Congregational churches," a« the membis with the 
 
 pastors and deacons, in their own personT^Srr 
 
 heir own church affairs. The nat.ir/of or&^rT^^^ 
 
 the powers conferred by it, PresbyteriaTL^ in a 
 
 different light from Congregationalis'^s. K 
 
 P^<^1T^ '^^^"^« exlsivei;^^ 
 ta th« 1 .• '^""^*»' ^d ««i*her solel^ nor conjointly 
 
 ^resbytenan form of Church Go^rnlnt) The Tatter 
 — ^, that withouMhe^revions 2ice.r^^ 
 the church over which a'-pastor is tS preside, no act or 
 ^.on can invest him with offiZ^autho;^^ 
 
 ctoch clamis the entire control of4ta own concerns, and 
 
 o^e^tnrenders^ 
 
 t?.tively in^ _the decisions of any kher church. There i^ 
 
 -nseqi^tly^ right of appeal fcom the decisi^ 
 
 chjch to any higher tribunal, no representative govern! 
 
 T^ri: •''?lr «°^l««i^«<'^l sWremacy-all being subS 
 
 bet^r^ tte t *!'"* '' ajipears, that the differen'a 
 between the two schemes ate of no small importance 
 mij seriously aflfect the rilts and Lies of tiiB pe^W 
 wInn *" *^' '*^ ^ Wogativeaof the clergy Ttfe 
 ^SZi/LT^'^h^ ought tb eScisf^ 
 Sr^-.v ^^''^'^^V *^« °»«^l>ers of the church 
 
 ion Of mem lnerg, and every «*=^n^ «».**^.. .^ ^, . T . * 
 
 V, - 
 
 )m 
 
 ev e ry oth e r aattei * of diaoipliae. 
 
 /■ 
 
1 
 
 ITS CHARACTER AKD CLAIM! 
 
 s, w?th the 
 administer 
 ation, and 
 'gard in a 
 ormersay, 
 3ly to t'he 
 conjointly 
 on of the 
 rhe latter 
 consent of 
 no act or 
 ityinthe 
 
 self, each 
 cms, and 
 3authori- 
 There itr 
 sii of the 
 3 govem- 
 g subject 
 im alone, 
 fierences 
 lOEtance. 
 > people, 
 
 If the ' 
 cise sole 
 chiurph 
 then it 
 o them. 
 Q, when 
 i exclu^ I 
 
 Knpliiie, 
 
 arrangementj or enterprise, Connected /Vith the body. 
 On the«iiBr hand, if th? members of the church have a 
 right toliear, judge, and determine foi/themsplves in all 
 such mattery, then it must be an act of gross injustice to 
 deprive thorn of the right j and forAho ministora arid 
 elders to take the ontirQ rule into th6ir own hands, mu»t 
 be to exercise H spiritual despotism litterly foreign to the 
 genius of tlie gt>spel, and subversive of the gi^eatPprinci- 
 pies of the Protestant Ref ormatioh. That Reformation 
 \ rescued from llie hands of a dominant hierarchy, a 
 m \ • usurped powter over the conscientftes', liberties and lives of' 
 th6 people! So far as its principles WQrerejbognised and 
 ^acted upon, it gave the peoplef duties to perform, and 
 rights to enjoy. They wer6 lio loijg^ ciphe»^ to swell 
 , ttiie value of the clerical imite that stood at their head, 
 but had individual impoi-taiice, and individual responsi- 
 bility, fmd^ coUisctive power.* It is but'j'usjice to Con- 
 griegitional&mtbadd, that it- maintains the independence 
 |>f'^ho .Church nVpon the/State— rejects, therefore, the • 
 thebry of a Natipnal Gjlurch— declines all government 
 grat^ts, prendowi^ents, ^because these more or less involve 
 the right of State interference and control— denies the 
 right\of the civil n^agL^trate' to exercise any jurisdiction 
 withiii the church, and guards the interests of religious 
 liberty wi£h equal jeWousy against the encroachments of 
 sacerdc^tal assumptic/ii, and of secular power. 
 
 The^4uestion, thfeii, between I>resbyterians and Coii- 
 gregationalist, betng\one*which involves interests so 
 important, is sm/ery Ue on which the New Testanierit 
 piay be expected to throw a clear and, satisfact6ry; light : 
 and to that authority alone 'musjb the appeal be made. It 
 it be thewillW Christ that the government of his church . 
 should be vieajed in spi)ntual courts, rising in regular 
 gradation of^ower, and extent of jurisdiction from the 
 Hlrk Session, whose actsyeach only to one (jongregation, 
 -^-^ — - /:'■■ ■'■"""■ -A '^ '.■'""■':' -V- ■ ^y/::'' 
 
 See the Subject tonchffd npbn iivth fl for c yolnf c pftragrtph, ftilly 
 
 i 
 
 '^'■fa 
 
 iUustratedili th^Tnwjt entitled, ?V What U a Church of Christ?" 
 
 /■« 
 
m 
 
 • CONQRSOATIONALMM : li , 
 
 to the 83rn6d or General Assembly, whose authority i«. • 
 acknowledged over an entire region, we should naturally • 
 expect to find the clear traces of this system in- the. in- 
 spired statute book of his kinfgdom. fhero must be &ju'a . 
 divinum for it, otherwise it hat^ no claims upon christian 
 men beyond those of mere expediency. If, however, the 
 greai lines of another' and/ a simpler fonn of Church 
 _ Government are acttially draw^i in the Now Testament,' 
 ^t^en THAT must be adopted in preference to all th<M^ 
 - schemes which the wisdom of mftn may have devised, or 
 the power of man may have enforced, or the ambition 
 and pride an4 presumption of n\an'may have sought'to 
 impose. Under the sanction of divine authority. 
 
 It is in the highest degree improbable that Christ has ' 
 left sf, subject of such importance to be determined accord- ^ 
 ing to the evet-varying and often-erring judgments of 
 men. We may therefore consult the New Testainifcnt in 
 Tegard'to ii, in the confident hope that if we dp so, with 
 A single eye, We shall assuredly learn the will of the Lord. 
 
 There are few defenders of the Presby terian polity who ^ 
 now maintain the fus divinum principle, and therefore it *■ 
 is unnecessary to enter upon the formal examination of the 
 arguritents from scripture. But if -that groimd be really 
 abandoned, it is enough to say of any other that may be 
 resorted to, that it is confessedly suspicious and untenable. » 
 One author, (Brown) whoso work-in vindication of the 
 Presbyterian form of church government has long been, 
 tonsrdered the palladium of ^he sect, has said, that ''he 
 has no wish that presbytery should be retained any farther 
 than it can be supported by scriptiare, and the moment . 
 that it is proved that it caniiot be so supported, he will 
 be happy to see that it is rejected by the world." (In- 
 trodvp. 7.) This is nobly said, and yet it is artfully said ; 
 for it is fitted to inspire readers with the same Confidence • 
 in the scriptural goodness of the ,ch,use which seems tol' 
 have dictated it ; and though the author has been long! 
 Mnce driven from his main positions, 'he ;iever ac]^ow- 
 ledged the fact.. Presbytery lias not been jpithout able - 
 
 < :. 
 
 . 
 
 .<i 
 
 ■ A 
 
 
 
 • , 
 
 
 
 
 V; 
 
 
 
 -T? 
 
 
 *■ 
 
 
 : - ' ■ 
 
 "^■jSf^: 
 
 
 '■'•>' :_" 
 
 •■■•. 
 
 . >■ : 
 
 
 : '* 
 
 -■'■■hM, 
 
 * 
 

 thority U, • 
 naturally 
 ri-thoih"- 
 t be d^ju» . 
 christian 
 ever, the 
 
 Church 
 9tament, 
 
 all thfiM^ 
 vised, or 
 ambition 
 ought'io 
 
 brist haa ' 
 1 accord- "" 
 neuts of 
 biq.«nt in 
 BO, with 
 he Loird,' 
 lity who . 
 refore it ** 
 molthe 
 e really 
 may be 
 tenable. » 
 I of the 
 i^ been, 
 at "he 
 fai-ther 
 noment . 
 he wilf 
 " (In/ 
 lysaid; 
 kfidence 
 iems to 
 3n longj 
 «khow- 
 
 ut able 
 
 - -' ■■:-■%.,■■■■'-- ■'■ .\-:tm ^•■- •;;, •■■■:-:.•■>•■■. 
 
 .-■. -sv:- '■ ..■■■>• . , ■■■ . '■■ ■ '■ • ' ■ 
 
 ■•' ■• ' '■ ^ ■■ •'^^" ■ ' ' ' ■■■* '- ' 
 
 ,.'"''■■, ITS CHAEACTBB AN© CLAIMS, 7 
 
 advocates Bin<^o the |inio of the author hero referred tp, 
 but they cannot bo reviewed here. Ho muRt be a hardy man 
 man wlio win now undortukb to lijfbvo that the Presbyterian 
 Courts of lloview from the Kiik Sjssiou to the General 
 Assembly arof framed acc^rdijig.to a divine model ; that 
 one church haa a divine piVttfni for interfering authori- 
 tatively Vith the proceodingB and decisions of another— 
 that the 'ministers and cldei^^with or without consent or 
 sanction of the monibera of t^o church, constitute the 
 rightful judicatory in all dccleaiiUJtical matters— and that 
 the office-bearers either alone, or «ilong with the people, 
 have a right to legislate in Christ's Church. It would be 
 strange, indeed, to pretend to bo able to produce a warrant 
 from Christ's own word, to invade his prerogative and 
 usurp his office as solo Lawtpver and ^ King. It is pafer r 
 and easier to reSt such claims on the ground of expediency. 
 The fifteenth chapter of Acts used to be referred to as 
 containing proof, that in the primitive church there were 
 .assemblies' called, for the decision of questions from 
 chiirches. Congregatibnalists reply that this might be 
 granted and yertliat^ha^er be appealed to in \ain as 
 authority for the gra^tjon of sessions, presbyteries and 
 ' synods— as authority for there being a representative for 
 every church orjBongregation, 0r presbytery interested in 
 the question— is authority for considering one portion or 
 section of the church subordinate to another. In short, 
 unless the Presbyteriaa Courts of Review correspond to 
 the assembly of apostles and eltlers at Jerusalem in every 
 point &a their divine model, it is vain for them to plea4 
 for the Chureh Courts of presbytery as deriving any coun- 
 tenance from this portion of Boriptiire.' 
 
 The limits of Jbhis tract demand compressioiij and instead 
 of discusfiing and refuting the at-guments Sometimes ad- 
 d:uced for the divine jight of presbytery, we may arrive, by 
 jj shorter road at our conclusion, by simply stating |he' 
 leading characteristics of that systeta, and exliibiting the. 
 corresponding features of Congregationalism j we shall 
 th e n l e av e th e r ea der, a fter, copap a ring th e two, to s ay . 
 
 ■ f 
 
 
 ■ f] 
 
 A 
 
 ■Si^ 
 
 /: 
 
COI^aRXO ATIONi tISlI 
 
 /"'.• 
 
 i 
 
 which of thorn ia ooramondod to hin judgmont and oon- 
 
 ■cience aa conformabie to the miud of Chriat. 
 
 1. Pr«8bjtery givoa undue power to tho cIctbt, and. 
 
 . of course by doing «o, doiM-ivea tho ix^oplo of thekjiuit 
 
 . nghtH. Evon tho hiy mouibore of th6 pn,Hbytoryi:tho 
 
 eiders, are ip tho nomination of tho nnniiitora, ao that 
 
 tl^ ~» ™Pf«»ontative8 of tho congregation, thoy aro not 
 
 - t^ZV^^r^'''''^'''^'^''y '"''•'' Norarotheyrc^ 
 po.na.blo to the congregation for. any of their prOceodinga. 
 Thia ,a certainly a direct violation of the apostolical pre- 
 cedent, aa shown m t^e election of tho deaco.u. of the 
 hrX!^ at •Jorusalemy (see Acta vi. a> "Wherefore, 
 brethren, ook yo out among you aeven men of honea; 
 reifort, full of the fifoly Ghost and wisdom, whom wl 
 may appoint over thi" business ; but ,ro will 3om? 
 Jdvea continually tofpruyer, and to the-minist^':?^ 
 
 ^ 0^ Zs:^^''''' ^'^" "^^^'^ -: <^ 
 
 2. Pre^^ory asiiimoa the power of making laws, en- 
 
 siona ; ^requinng subscription ivnd adiierence under paim|- 
 and penalties.— And so . ^^ 
 
 ' tion ,^"?^^^^^ri"««'*nthat profess it tinder obliga- 
 tion to obey other laws tlian those of CKriat-enfoTCei 
 comphance with human n..gulations under t^Zn 
 
 of 1^ of man'a framing, aa resistance to the orcS^rn*: 
 ll^^\ J^^"™^y,^-^«^vedeithei:as elevating human 
 authonty to a level with divine, or bringing downX 
 authonty of Ghriat to an eqtaahty with tK 1^ ^! 
 vantvto whom he haa delegated no powers to make Zs 
 m his house, or to exercise lordship over hia heritage 
 
 4. Presbytery, by iidmitting the principle and practice 
 of appeal to higher eccleai..tical cou^a, viL^s ti^^t 
 
 *^l ^^ *^"3l® ,*^** '" ^^^ Presbytorian commttnitfes this eTll I- 1'„ 
 
 \i 
 
 '■p-ty 
 
 V.', -S" 
 
of imbmiiinion td the deoision of chrintiftii'hrothrftn, -whith 
 Chmt cnjoiiiB, subverta tho authority a|, each church In 
 governing and exorciiiing diHcipiino wprin its oVn mem- 
 boni, and ofton rundora nugatory th*| sontence of tho 
 church conipuUing the nionibors of it tw> hold fuHowship 
 with thoBO who havo boon adjudgud unworthy of tho'pri- 
 vilego ; and, by contioquunco, tulhptidg tho church to 
 bear with them that are evil, and to ^onnive at known - 
 offences against the laws of Christ, jundei' the conscious^ 
 noss of inability to enforce ooiupliafice with them. 
 
 6. Prosbytory, whether endowed or imendowod, estab- 
 lished hy law, or in separation from the ostabliahmont; * 
 recognises by ita standards, tho right of thb civil luagis^ 
 trate to maintain, by tho powojf of the sword, the true 
 teligionr—jji^&nmg by that term — itself. It is, therefore, ' 
 in its spirit hostile to religious liberty; q,nd ^although . 
 disarmed, and therefore impotent, yet, yntjHfrrenoji^nce 
 the tenet of tho right of appeal to the secult^ power' td 
 uphold and defend tho tnith, it must be regarded iM 
 virtually denying .the pure spiritimlity of Christ's king^* 
 dom, and its independence of the kingdoih-4f this'world.* 
 
 It may be said that characters are here ascribed to 
 Presbytery which are not essential tp it,, but may happen 
 to be adjuncts or peculiarities of certkiii^xisting Presby^ 
 teriapsghurches ; and that these may be objectionable, or 
 givdn up as indefensible, while ^th^ system itself may 
 stand clear of ail blame. / 
 
 On this one or two observations ate otferpd :— - 
 1. It may be admitted that some partlK^f the above 
 objections to Presbytery may attach only to certain seo^ 
 tions of the Presbyterian chVirch ; but it is with the 
 system, as we see it embodied in existing communities^ 
 that we must take its likeness, and not according to some 
 ideal church,jEfreed from all the evils which actually adhere 
 
 Some sections of the Ppeabyterian ChurcJissin thl| 90untry objeel 
 to the a rticle in the CoHfcB s ion of F ai th rqtpectuin the p o wer of th > 
 
 ■■\v : 
 
 V. 
 
 I .- 
 
 divil magiBtrate in religion ; ancLso they fan not under this charge- 
 
 1 . .- - T 
 
 1 
 
 ^ 
 
10 
 
 OdNOBIOATIOirAUSM 
 
 inoro or Iom to evoiy church frauiod according to th« 
 model in quontion. 
 
 2. Thcro aro two wayi In which the dlfferonco hetwocn 
 Prouliytoriiins and Cougrogationoliiitii may bo vitiwoJ,— 
 thooroticttUy and [jractically. 
 
 If wo look Hiinply ut tho principka of tho roupcctive 
 partic, wo muMt nay that ProHbyterianism doo« not neces- 
 ^ »arily require that its adhoronU hooIc State iujj^ort, or 
 that thoy mt up utaudarda of doctrine, or domand sub- 
 ■cription to ereedt and confessions, or that they Bubstitute 
 a nominal profegaion of Christianity for a woU authenti- 
 cated and sustained credible profession, as the requisite 
 for coraumniou ; or that thoy aro lax in tho exoroise of 
 discipline. On the other hand, it is not emntial to Con- 
 gregational principles that churches formed on that plan 
 abjure creeds, o^ that thoy be rigid m the requirement 
 of evidence of conversion as a i^ecossary qualification for 
 church monabership, or that thoy be strict in discipline, 
 prompt in applying tho law» of Christ to every case as it 
 occurs— but if wo regard the practice of tlie rospective 
 Tx)dies, we may bo led to see that, generally speaking, 
 Presbyterians do adopt confessions of faith, repudiate 
 tho practice of requiring evidence of conversion to God ba 
 the qualification for admission to communion with tho 
 church, and are lax in the exorcise of discipline. Many 
 Presbyteriaiw, at tho same time, l|old it to bo the duty 
 of the govenimont to endow tJuir church, and divide the 
 land among them aa tho portion of their inheritance, 
 jtiBcoginsing their own ministers, and them only as the 
 jle^timate and duly authorized religious teachers of the 
 people! : .^ ■■.;■:,, ^ ■■. 
 
 Again, if we took at Oon^egational churches, and see 
 them adhering to the inspired volume as their sole and 
 sufficient standard of doctrine and duty-if we see them 
 mamtaining purity of communion as a principle, and in 
 practice so adhering to it, that how much soever they 
 may be occasionaUy deceived in the admission of individu- 
 ohi unworthy of christian f eUowship, they are kept few 
 
 f 
 
 y.T, 
 
 m 
 
 # 
 
ITS OUARAOTIR AND CLAIMM. • it, 
 
 and poor, and nnii«p«lar, bocaUiio tlioy will tu.t purcUaAO 
 inUucnco and ronpootahility, iukI the frifn«l«liip of th« 
 world, by widening tho <l<)«>r of adniiwiion U> tlioir ft^Uow- 
 •hip~if, moroovor, thoy ducUno, on princii.lu, tho ftccoi)- - 
 tanoo of government endownicntu, nn<l if thoy do all thii 
 in itrict conformity with thoir i.rofuiiHod mlhorcnco to. 
 what they beliovo to bo tho apostolical uiodol of church 
 govommont and disoiplino, wo can draw an inforonco froia- 
 the practice an well as from tho theory of the rospoctiva 
 partioa. And what in that inforonco ? It in that tho spiii* 
 of tho two By»tomB of occloaijwtical polity is dilVerent— 
 that tho one is favourable to scriptural puniy, to strkt- 
 no38 of discipline, to rovorontial regard id "the law and 
 tho teBti«pBy" as the only rule and standard j while the 
 other* hmng fenced about with human contrivances to 
 paPiierve purity of docrine and praolice, is in greater 
 diHgeA of substituting fonn and profession for tho power 
 and vitality of tho truth— is lax/ i» Rdmission to com- 
 inimlon— slow to exercise discipline, and, in attempting 
 it, cramped and cumbered by the machinery of its church 
 court* and ri'^ht of appeal to judicatories, removing tho 
 decision'' of questions to judges who can exercise no moral 
 control over the parties subjooted to thvir jurisdiction, 
 and little interested in them. ^ 
 
 Of Congregationalism, mirreowr, it may truly bo asJiff 
 that purity of commmiiou iseamntial to tho proper work- 
 ing Of thoaystom. A church formed on that model if 
 ruled sol«y by tho laws of Christ, carried into ollect with 
 the concurrent sanction of tho members of the church 
 themselves, not by ropresontativos or delegat'js. The 
 laws of Christ's house aro adapted to a society of belie vem 
 -r-of regenerated men — and cdn be observed by them ; 
 but in a congregation composed of other elements— of 
 unconverted mcii and womon-r-they cannot be observed-?*! 
 they would be found quite unsuited to such a community, 
 and the administration of them would soon b^ found 
 • utt e rly impractic a ble . — The l a w s of ChriHt a re s piritu al ; 
 
 a chiurch of spiritual men can understand them, and sub- 
 as. 
 
 ir 
 
 / 
 
 
12 
 
 OONOBVaATIOKALISM 
 
 mit to them, and apply them ; and a Oongr^ational 
 church in which purity of communion is preserred, finds 
 its high privilege and true prosperity invariably con- 
 nected with the maintenance of the laws of the Lord and 
 Master ii^ll their divine authority. y^ 
 
 There is nothing, however, in the constitution of a 
 Presbyterian church, ruled by a kirk session, and held 
 together by other bonds than those of christian lave, and 
 mutual confidence, to prevent -tjie working of its machi- 
 nery, though purity of communion were quite disregarded. 
 It may be composed of persons who do not profess to 
 recognise each other as true believers, but only as nomi- 
 nal professors, and as they are not required to take any 
 part in church matters, that being left to th^ ecclesias- 
 tical court, they have nothing to do as church' members 
 for which they feel themselves disqualified ; and they are 
 not taught any mutual duties of watchfulness over each 
 other-^nor the exercise of any discipline, nor any respon- 
 sibility for the proper spirit and deportment of their f ell^ 
 members of the congregation— all such things being left 
 to their ecclesiastical rulers, and whether performed or 
 omitted, 4ire regarded as no coucems of theirs. In short, 
 this system is quite well adapted to a wordly society, and 
 heeds neither holy materials nor a vigilant oversight to 
 keep all in due order and form. But a Congregational 
 church, unless composed oi reafChristians, and its affairs 
 administered in the true spirit of christian faithfulness,, 
 purity and love, must speedily fall into confusion, and if 
 a remedy be not promptly applied must go to pieces, 
 exemplifying the maxim, that the best things when cor- 
 rupted become the worst. ;*" 
 
 This statement, if correct, (and we invite our readers 
 to exapmine its correctness), may warrant us to submit a 
 question, which might go far to determine the conflicting 
 claims of Presbyterianism and Congregationalism to be 
 the form which Christ intended his churches to assume. 
 If of two scheines of church government, it can be affirmed 
 an d proved , that tha on e c a n be c a rri e d on, all "its forms 
 
 -Vj^HiS ■ 
 
 
'll- 
 
 ITS OHABAOTBB AND CLAIMS. 
 
 13 
 
 
 attended to, and its working uninterrupted, lUthongh the 
 laws of CJhrist be neglected, and although the parties con- 
 cerned be not true Christianis ; while of the other scheme 
 it is equally demonstrable that its working is practicable 
 only on the supposition that the members of the churches 
 are, so far as human judgment can discover, converted 
 persons, living under the influence of the truth, and obe- 
 I dient in all things— which of these two schemes tried by 
 i this test must we conclude to be the right one ? Snrelj^ 
 that to which purity of communion is essential, and to 
 which promiscuous admission to ordinances, and laxity of 
 discipline would be fatal. We cannot hesitalte a moment . 
 which has the better claim to be regarded ais that which 
 has the Divine sanction. The one can flourish and extend 
 just as true believers multiply. The other may spread 
 itself over an entire region, and embrace the mass of the 
 population within its pale, whether they be real Chris- 
 tians or only nominal professors. The one will be accord- 
 ing to the model of the churches in Judea, to which 
 ® believers in, t^e Lord were added ; the other a worldly 
 society baptized with a christian name. 
 
 These pages are written less with a view to unhinge the 
 minds of Presbytefeans in regard to their form of church 
 polity, than to confirm Congregationalists in theirs. It 
 has been the character of the churches of the latter deno- 
 mination, to be more zealous to make converts from the 
 world, than to make proselytes from other sections of the 
 christian church ; but many of the members of the Con- 
 gregational churches have become converts andjproselytes 
 fttthe same time. Many such haying been connected 
 Vith Presbyterian congregations while yet unconverted, 
 the question of chmvh government gave them no concern, 
 tfntil their eye^ were opened to see their dangers as sin- 
 i^eij», and the TH^ay of salvation through the blood of the 
 cross. Tlien thiay perceived the spiritual nature of Christ's 
 Church as composed of disciples Hke themselves, enligh- 
 tened by the Holy Spirit, and renewed in the s^nrit of 
 th e ir min ^ — Christi a n f e llowahip with g o miine d ia cip lqa 
 
 ■> :.i 
 
 
• ■■^t.,'. ■- ;• ir»'V'--- 
 
 u 
 
 C0KQItSOlTI0ITA]:.ISM : 
 
 as a body, they could not enjoy where they were, thou^ 
 \ individual'believeni might belong to theijtf congregation ; 
 'and therefore they joined a church compoj^ed of materials 
 atich afl Paxil referred to when he spake x)f\ *^g<fld, silver, 
 precious stones," composing the spirittuU fapric he and 
 his fellow-labourers were rearing to be a habitation ISf^od 
 through the Spiriir— men and womw who ga^e evidence 
 ttiat" they were believers in Ch^, having Heeived the 
 faithfjil word,^ and.a|»iding in it, bringing fori^h fruit unto 
 God. It is the fashion with some who belong tp the State 
 Church, and other communions that cannot plead the rule 
 of scripture for their ecclesiastical order, to pr^tten^ that 
 the mere outward form of the church is a matteip of com- 
 paratively small impdrtance— that it is but the Scaffolding 
 of the building, atid that if pure doctrine and h<i(ly prac* 
 tice be maintained, all is well. We admit the jslativo 
 inferiority of questions of church order to the lyital doc- 
 trines of the christian system, but we demur to th^ figtire 
 of the acaffolding. We are rather disposed to regard the 
 forni of church government as corresponding to th$ plan 
 of the Tiowse— the arrangement of the apartmenfts suited to 
 the offices, duties, and ijrivileges of the inmates and the 
 great purposes of Him wh6 is the Lord of thelhouse^the 
 church of the living God ; and if' hb has drav|n the plan, 
 it is at our peril if we alter it. 
 
 •The readers of these pages are reminded in/ conclusion, 
 that whatever be theif professed principles in regard 
 to church order, their belonging to the purest Mid 
 most scriptural church on earth,!' will stand them in no 
 stead in that day whfen Christ 'Shall sit aa a refiner of 
 silver, and purge out of his kingdom all things that offend, 
 and them which dfo iniquity unless they ju-e truly His. 
 Then he will judge men npt by their profession, buy by 
 their character; not by what they have be/eil called/ but 
 
 by what they are in truth and reality, 
 Meeting a man who gives no evidence of 
 
 
 tian, we should never thxoSs. it worth wflil e to inquir e 
 
 
 I 
 
 being a. Chris- 
 
 what were his opimons on the subject of church govern- 
 

 «T8 CHAAACtXIl AKD OtAIMS. 
 
 10 
 
 ment, nor to set hiin right if wetKoughijum wrong, l^* 
 should rather press upon him the necessity of belonging 
 to the true Church of Christ hipaself. With these views, - 
 Congregationalists would think it but a small point gained 
 to have succeeded in convincing an unbeliever who pro- 
 fessed Presbyterian principles, that the oiher wast the 
 morei scriptural form. O, what avail scriptural opinion 
 either in matters of doctrine, or in points of church order, 
 while tiiey are mere opinions ! and when there is no re- 
 pentaitice towards God, nor faith towards the Lord Jesus 
 Christy ^hat will it profit to have arrived at correct views 
 of the scriptural forth of church goverme«t I Seek first 
 thejda^doin of God and the righteousness thereof — seek 
 to haV^ a name ahd a place in it, and be not satisfied with 
 merely speculative notions of what it is. 
 
 Thus would we address every inquirer—and commend 
 this attempt to explain and enforce some points touching '^ 
 upon the scriptural ord6r of the Church of Christ to His 
 benediction, and to the serious attention of all into whose 
 hands these pages may come* , ^ 
 
 Finally, we would remind omr brethren. who profess 
 Congregational principles, that they will in vain seek to 
 convince Presbyterians of the superior excelleflce of their 
 scheme of church polity, \mless they can point to the., 
 superior purity of life and consistency of character of the 
 niembers of churches formed on what they deem the 
 scriptural model. The best iargument, that our chuixhes 
 are formed on the New Testament pattem, will be their 
 beiAg distinguished for New Testament purity, love, zeal, 
 and holy activityj seeking to dijffuse the savoUr of Christ 
 arojmd then^. Thus did the primitive churches approve 
 ' themselves, by their unfeigned faith and holy deeds, 
 adoriiing thli doctrijie of God their Saviour. ITnless we 
 can appeal to such credet^tials, that our lurches are 
 scriptural churches, no one will care for our pretensions, 
 drawn from our boasted strictness of discipline, or sim- 
 
 plicity of order, o r rigid adherence to scriptui ' al forms. 
 Unless we surpasa Preisbyterian churches in purity, con' 
 
 
 ■J 
 
 A 
 
c 
 
 ■ ■ ., ■ « ■• ■■ . -. ~ ■ . ■..._„» .■ ■■ ,^ . 
 
 '^ ;;aiBtenc7vZealandIov0/ we ma^Bpaieoiirfi^lves the'trouble 
 
 of inyitiiig a comparison of their claims with otir owii; , -^ 
 ; .iof, if oura be the more scriptural scheme o 
 *• our love inould|a^lpw with a- Warmer' flame, oiuv light /^ 
 should shine with a clearer lustre, and ** without contro- 
 versy" we should,!)^ acknowledged^s churches walking in 
 f the beauty bf holiness, adorned with the graices t>f the 
 Spirit, and glorious in the eyes of the Lord. 
 
 r 
 
 ' "X 
 
 '■?> 
 
 
 i 
 -4 ' 
 
 
 I 
 
 ■t 
 
 1 
 1 
 
 ■ . ■ ■ ■ ■*»;;. • . ,.:■..■ .;?,■ • . V- ■■■■".■ 
 
 i . ■. ' 
 /■;•■ 
 
 ■* 
 
 ■ ■ 1! ■ ' 
 
 m§y:,: 
 
 
 1 
 
 t ,. 
 
 MTSii Axi> ezBsov. FBiirraxs, tobovto. 
 
 mm:;y^.-ymmm 
 
 V i. ,^ 
 
 
 ■:y':-:y.-im-^: 
 
 
 "',;\v^i"'-;-'-^''-7 
 
 
 
 ' -mm.. 
 
A.. 
 
 ■ouble 
 owii; .^' 
 olity,' 
 Ught"^ 
 mtro- 
 ing in 
 >fthd 
 
 CHnRCa STAkOARp. 
 
 CONGBEGATIOirAJUIST TO i CiBUBGpMAN. 
 
 
 Ifh' 
 
 of 
 
 
 V 
 
 • '^ ,\ 
 
 ^ ^ 
 
 DSA» Fkikwd,— Ton a«t me wItTiiwv njr of anrpnaa 
 how I could veutn^ije to iinite with a l^dy; not only dif- * 
 fering so widely in its constitution from the Presbyterian 
 church, but which gives no. pubUc , pledge of Orthodoxy, 
 Buchis our forefithers dfeenied essential tawpuntyot 
 a Christian churcl and to ift iutf dt^ ixoat^hii inroads of 
 heresy^N^ I dd^ not rft a|l ^h<lw that you should^ on • th» 
 iatter ground so strongly pbjat* to thecourao, which I* 
 havewloptd^ I at onetime felt the force of the objec- 
 tionias ppwerfi^y as you can.do, nor did I, let me assure, 
 you, adopt any nummary mode of (Jisposin^ of ifr i had 
 eveiy inducement bn this as oil otkea; grounds to defend 
 n^y.positidVand coTjld Bhave done sojbo the satisfaction- , 
 of my own nndenstariding and rioonsoience, I should cor^ 
 tainly not now beSthe apologist of what with, unfeigned 
 ^inceniy lonce condemned. . The agitation of.the volun- 
 taiy controve'rsy, I nm free to acknowledge, produced an' 
 entw© change in«aymo4e of thinking on roliOToiisisub-' 
 . jecta. I had not been.accustomed to tefer to the word of 
 God in defence of my irejigious p^rinoipfes ; much le93,had 
 I impressed upon my mind-tha importance of maintam- 
 ing that divine truth, as revealed ijj the Scriptures, isthe. 
 ONLY perfect rtd€^ of faith and ]^ractice. ^ Having, there- • 
 fore, beendriveninthedefenceof my views of ecclesias- 
 tical polity to the Bible, as tho only source of authority 
 and law, I was led natiirafly,- ahd indeed inevitably, to 
 submit to the *»me test my-^ews bn Collateral subjects, 
 with the firm determination to d^eM nothing, however, 
 billowed to my associations, except what should appoar, 
 according to the best Of joiy jixdgment» to be warranted 
 b y divine reyelattnn. T shall not tro uble you with a de- 
 
 •-' 3 
 
 S- 
 
 r 
 
 tail of-t§| eircuihst^nces wli^lfid nie firsj^tp doub^J^hq 
 
 *«•- 
 
 ' f 
 
 
 . - 'l^^ 
 
 r. 
 
1 . 
 
 Q 
 
 OHUBOa 8TAN1>4B|)B. 
 
 ./^. 
 
 Mrivf J a? fK Vnefly Btate to you the process by which I 
 
 onlvS^J! 7*?"'*®' '^^'^ * denomination which noY 
 «X^^™¥ **»« "«e of these so-fcajled safeiniards Sf 
 
 as unnecessary, nay„pejTiiciom *"«« m 
 
 lor on the ground of scripture preeeot or txamAlA > 
 
 "te\h'XS*ir^l^^^ attJ^ShSL'^Si 
 
 Dooies ^ho hold them, the contrary might be exoAed 
 
 necS ^^^'^ ^^ ^^ gromS^of^x^di^nra 
 |^J®88%- . Now, I at once allow that many thiiSa are 
 
 wui aiwys be found in harmony with the spiriTof divine 
 Se^tH?^J'Pli^^®'^^°'» ^P°" ^^e t/uthas^: 
 
 5S^^''JnreSr^«5'^^^^^^ 
 
 quaintef tSiT« ^L T"}^' with which I am ac- 
 bS iJfhi^^ili •* **J/°W ^ <^learly and expUcitly 
 OTaftea m the bible itself a/ language can admif S^ Tf 
 
 bektel^bt to^^ ^«* Wits great leading discloBjiwa 
 2. ^rc <^y eayy««on« o/ divine truth f 
 
 
 f. 
 
v 
 
 V 
 
 \ t 
 
 I may consistently subscribe to an «f^y^"^^XtSiS 
 Bcco4 with w judgment; bat f^^J'J^^if *J^;f to 
 
 recognition of ifuian fallibUi^, Pl«^8« "?f "TJ'f^-iil 
 teacr«nythingcontrarytothatexpo8vtion1 Am^ 
 
 tofcondide, &t the authors ^\^'^^^''^fS^^ . 
 
 the perfect exposition of divine truth, and^tVwAn^^^^^ 
 
 jud^ent is ^ver to lead to any other ^^^^]^''^ 
 SS wMoh in any case they may have come V AmjL 
 to deny the possibiUty of error, deny that there is a pt^ 
 Jm'^thefhowWe of truth, W *h*t ^me rfth^ 
 
 principles w&ch I have solemnly bound "^r^"^^^^^ 
 t^n/ta teach n^ay possibly be erroneous f C^^^^^ 
 Sse minority iiSiy te»man exp<»ition, and yipld to ti^ 
 authority without givSTw the mam P!^°^Pl«»^^; ^'^ 
 testantiam \ If thistandarda'be e^positiotis, I *»?y *2*S 
 to them just in cM/ar a. '<^t^^^^''i:^''^''t'^:^^^}^ 
 to deny their authori«y, and to pl^them Reside Henry, 
 iSdsTot^undDoddriclge, as frte^toba consulted, not 
 as absolute master^ to be imphcitly ooey?*' -,,^„ .^ "/ 
 
 ^'SS may be useful, but ^nm^ W^^t? 
 Wien^ust nece^Uy be' imperfect. If *^, ^^1%^^^^; 
 venientlv large, 6r difficult of referenbd 1 If not, whence 
 irSepeWor ^Ijstracte ^egaijled practMy «« «« ^ 
 •Authority mth the bible itself? In your church courts 
 XS irmade ahnbst -ex^^lusiyely to the standardflr-a 
 Sa^pealto the Scripture is deeded i^coi«titptaonal 
 menceX ground for this deference..1^ an abst^V^^ , 
 whence th^ security thit those who i)reparjd it^areeve^ 
 
 truth its place, imd its due share of unportance ? Whence 
 Se consistency ol conducting the. &08t 8<>J«?^^.«,<S^*«*; 
 tical trialfl upon tJxe .understood pniwiple of forbid^ an 
 apped from human formularies, tOi*he ^T^^^ f *^>^«* " 
 ^ STed by his gpirit^ and which Is; more cW more ^ 
 
 v^ Biniple, and aa accessible ^ ariy l^««»aV?"*^^ ^^"^^ 
 
 ^^e^lW appreciate the standards ^ alMracts of divine 
 
 tratH,*nd finS them aa mch useful ; butl camipt give to 
 
 them the place Or authority of revelation which would be 
 
 tantamountto acknowledging them as mfallible. 
 
 4. Aretkey Usts of orthodoxyf ^ . V s^«J^ 
 They can only be so in as far as subscnption implies 
 beUef in the principl es they contain, and in so far as these 
 
 J fl 
 
 beUef in the principl es they contain, and m so tar fts^^nes e 
 principleB themselves are in accordance with divine taruui. 
 
 / 
 
!-■ ;. ;■ > 
 
 ■'. - * ■■ 
 
 ~ : ,• QHUBOB BtAm>JkMD». ; 
 
 BuSb? i«?S%*!? ^^ the doctrines to wluch tt^ - 
 adypcateJ^pS .W^ ^^^^/^^^'^ *"d untiring 
 
 tfhurcheswhK,ld^vW the gospel. :fctheother 
 
 assertion of their neceaaitvf or fh?? * P^'^ nottlie 
 
 * fcueu: necessity for that purpose unply a defect 
 
 » 
 
 \ 
 

 'cBiniOB\ niJI PABDt. 
 
 in divine revelation » But, Bupporing the ilMidard^to bj 
 »ure, what necessary connexion is thero between minify 
 of doctrine in a booic, and purity of doctrine u* a religii^ 
 body ? It may bo tmo that a' body holding to the d(«Jtr»i 
 in tiioir standards may Imj pure ; but- does the minty _ 
 the book imidy the puritTy of Ixidy 1- If it does, Wliy is not 
 every denomination that assumes the name of «hnrtu«i 
 pure, when they profess to take the bibi.b for thoir stand- 
 ard I If the pUiity of divine tr.uth doe* not secure the 
 certain purity of tliose who profess to adhere toit,, what 
 Buperidr excellence attaches'to human stand|||^,, or to 
 divine trutli thrown into the form directed by hmn^ii wur 
 dom to secure that purity 1 It is a monstmus delUaion to 
 • assert th&t the purity of a churcli is td be judjjed af by the « 
 purity^f its standards. Truth in the book isji<Jt neces^ 
 'sarily truth in thfl heart, nor are the ndos of hj^ly living 
 ih the book to-be id^ified with holiness of j^ractice m 
 the life. The knowledge of divine .truth is pi^ogroasive, 
 and it would be extremely absurd to bind the nfiuds either 
 • of teachers or taught, to a rigid adherence to_the views of 
 truth held by those who lived ages back- In as^ far as 
 they attained to tiio knowledge of the truth, there is little 
 danger, of deviation from their, views; but why should 
 the mind be trammelled in its researches? Are we to rest 
 at the point of attainment marked in the fallible produc- 
 tions of men 1 Why sliacl^e the understautlingB of all suo- 
 ' ceeding generations by demanding implicit reliance jipon 
 that which must neCessarilji^^e admitted to be iniporfect \ 
 Again and again have church standards been altefcd ; 
 . always, however, in oppbsition to tbeir fewdcncy, which 
 is to prevent change f;or the better as well as for the worse. 
 Divest the standards of their authority, thal^ is,'let theta 
 be a code of opinions not binding, and dbyiation from 
 which ihvolves no anathemas, and I have no objections 
 to them. Do we then make void all authority in respect 
 to religious J)rinciple, and allow every man with impunity 
 to believe and propagate whatever seems^ood in his oWn 
 eyes? Certainly not. Heresy is to be detected by an, 
 appeal to the only perfect standard. By the dictates of 
 inapi^tion alone may We condemn or approve, not daring 
 to substitute any other standatd Wliich has' not the stamp 
 
 of Heaven. ' w - \ 
 
 Q. Arc the stmidardsjiubor4inate ? ^ ', ' 
 ' Then I aak. In wl^ ff rsunsc? It is vain to give them 
 Buch a designation while tliQ practical nse, made of them 
 
 '■ ii 
 
 u 
 
fw ' 
 
 %. 
 
 «f Vb6« friKBAllM. 
 
 Kel"*Lj^i^^^^^^ I. it meant that 
 
 adoht thorn iK^^JLfw i '"^ .7!"*' ''"'•'^ ^ Th«n why 
 
 ph^in and oxS^c t J 2^ ^ "^ eiwontial doctrine a^ 
 a^e of inSrLThcStv; "r^"'^"!^ ' '- i* that thoy 
 rtanda«i»?^rd ;?^7*y J^«%^^^^ therS 
 
 word of Oodw the oS^f * it w absurd to say that the 
 that the st^da^l^^l^." w "*! ^f^J,'* T^^** »*^*« 'P^^^^d 
 tho*ubord?nat!^r^WhJ/^lP*'*»- .^h^^o^'thon, 
 fitted to eSrtL^S?^ T *^ conceived of as betted 
 than that they 8ho5?dtt "" -"fr me authority 
 
 . of doctrine a/d SliSe te *? m al/diaputodpoint; 
 be an appeal f^om The ??4jfc **?*."* ''^ <*«« can there 
 of God r One woulrl «,n I /"*" *^ ^^^^9 «^ the word 
 
 tute-boSk of hoiiven and ?n«?^? '^'^T"^ **»« «*»- 
 that they werS hi S'senL^^^**- ""V^r^ Bubprdihate? 
 is, indecd,;one ?en1e iWhfn^^^^^^ Theri 
 
 indicated, and thatT« ?h^i^u ^^'^'"^ w^fiority toay bo 
 book in pSSuc teaJhii^ Jn^^ '''^ not&iade the texU 
 everimaditp^cS^S; •? ««°»e .insjUcea, theyar« 
 not directly\Tw ^nV*'^"'. *"^ ?^ ^««' though 
 be taught, ioXe^ owbh^^^i^"'?^^ *^^ aoctrines to 
 boundVemil^ot to to^^.'^'^l"- *^'^^ *^« "*»«^a^ i« - 
 They are Su? X tL7^Sf^-«h^'^ *« *h««»^ - 
 
 of the SureTa^ Sf'*^*'^ '^ T Pra-yerful study 
 articles of SuKS %«, .^T^"«?^ contrary to the 
 however imvStTit " ^""""^ *'' supproi them. - 
 
 maintain. ^^ ^^^'^ pnnciples he cannot 
 
 je^:SuJsrtta^^^?^?^^ de. : 
 
 thei«be,IamnotacSnT?i •fuX^^^'^^P^^^fied^ W ' 
 at them Vith^n hoSt Se t/^^^ ' have looked 
 
 blej butthemor7lW««TJ°Tu!*'^ *^^'^ ^^ defensi- 
 thoroughly co^l?1: I!?S?^^eI. claims then^or. 
 
 lOU^ 
 
 , •■ « 
 
 Is^- 
 
 
 "1^ 
 
 il 
 
i-u 
 
 ithat 
 
 why 
 
 Bnce, 
 
 1U OS 
 
 tlioy 
 thetn 
 
 Jtical ■ 
 
 hyu 
 
 ' ar« 
 •and 
 8 of 
 
 herft. 
 th« 
 idod 
 ion, 
 iter 
 rity 
 mts 
 loro* 
 ord 
 the 
 Jta- 
 
 ere 
 be 
 xt- 
 ure 
 gh 
 to 
 
 is ^ 
 aa« 4 
 6c * 
 
 a- „ 
 
 ot 
 
 B- " 
 If ' 
 d 
 
 i- 
 ■e 
 
 feasedly intondod to Moure. but that they are potiitively 
 injUrioits. Tliey diininiiih the roToreiico duo tu tho word 
 of Ood — they render public teitcliiiig foruiul, technical, 
 and obscure^ — thoy re;>train Bcripturul roHearoh, — they 
 fetter the intellect, — aiid they promote deluMion. I once^ 
 like you, thouf^ht that whore they were diocardeil, error 
 and iiupunty nuiut widely prevail. My theory in over* 
 turned by indiiiputable foots. Thau the body with wliioh- 
 I have seen it my duty to lu^ite, there ciuinot be unj^l 
 more juirmoniouB in doctrine, or more \uiiform in prao- 
 tice. All that is really valuable in human conipoRitions it 
 available, while the obnoxious element of authority is 
 excluded. The ablest theologians of which Britain can 
 boast, were men who despised the exolusiveness of formu- 
 laries, and pursued an independent^coureMr^f reseiaSl9|l 
 takliig the K^iidauce of p^ecediua iaboururs.'Whuro it^^| 
 proved itself, but not slavishly %«Wld.by hanilTi opinions, 
 as having the authbrity of law, or insjf^mtion itself. 
 Though I reject chiurchHstnndards sA'iKTOn, I do not 
 depreciate the excellencies of the doctrines thoy contain, 
 nor w6uld I hesitate to subscribe to most of them, as 
 CQntaiuing a fair statement of niy religious principles, but 
 not conceding to them tho authoritj^j^d weight which 
 their advocates claim, nor sanctlShing implicit confidence 
 in tl^tn, as they are but the product^ns of men. I may 
 fail to convince you of the truth of the views which I have " 
 expressed. I have merely given you a brief and imper»- 
 feot. statement of tho reasons that Have led mo to alter' 
 "my views respecting church standards. Howeveir unsai* 
 is»d|ory.thepr may appear to your judgment, they may 
 perhaps diminish the sufprise excited by my venturing to 
 unite with a body which acknowledgeia as their standard 
 the Bible and the Bible alone. ' \ 
 
 ' Here I might conclude my letter, b'ttt I think I am 
 -warranted, after assigning my reasons for rejecting church 
 standards, to ask you to consider seriouslyxthe validity 
 of those reasons. If the Bible alone should be the test 
 and standard of doptrine and duty to individual believers, 
 or to a church, then authoritative standards, whether 
 ancient or modem, are inexpedient and unneKcessary, But 
 this is not all : they are positively wrong ; they are to be 
 abandoned. Sumission to them trenches upon the auth- 
 oriiy of Christ. To come under solemn obligation to 
 
 \ "i 
 
 4! 
 
 
 hear and hold by them, is to become disciples of men ; to 
 acknowledge other masters than Christ, and to make void \ 
 the law of God by human tradition. The faith of the ad- 
 herents to such standards^ so far as that faith bows to~ 
 
 «% 
 
■f 
 
 1—4-^ 
 
 9 W ■ cnxmcn vtAVhAMjm, 
 
 th« authority thoy olaim, lUndi in the wiadom of mon, 
 no* ill tliH jMJWor of GckI. 
 
 Tho (iutmtif)!!, Ih) it rttmemborod, u notatallmapootiiiff 
 the (yrtfuxtixry of any partictilju: ifcindartl. I havo »lroa<ly 
 •tated an obieotion fouiultMl on the aiiknowlotlgod impor- 
 foction of all Buch ooniponitionn : but Hhoiild a ooiifowiioii 
 of faith and fonuulaiy of womhip bo coinpilwl perfectly 
 faultloM to the host of my ju<lgraont, I would aa Htonily 
 rofuiie to lubacribo my name to tho document an if ifc 
 were filled with the grodieet error. I object to tho 
 Prifi^^pU altogether. I cannot brin^ myself into bondaf^e i 
 to any man's system of opinions, even though, aocoording ' 
 to my present degree of light, they may be true and sound. 
 I cannot bind myself Id make no advance in knowledge, 
 and no improvement or extension of the views I entertaitt 
 of divine tnith oa unfolded in the scriptures. Along with 
 such an obligation, I should at the same time Wnd myself 
 to give up reading tho biblar^ or, which is the Mme thing 
 vow never to admit a ray of light from that divine source 
 more than I have already received. 
 _ Some people think and my that if standard! after all 
 do httle good, they do as little harm ; that they are useful 
 and very helpful, as giving a systematic view of truth, 
 and so on. I freely admit that they may be useful as 
 book«, while at the same time I maintain that they are 
 hurtful and ought to be renounced as niandarda ; and it is 
 in this character we have to do with them. I may havo 
 ;io quarrel with the Confession of Faith, as to doctrine, 
 and when I was a Presbyterian I saw nothing wrong in 
 the chapters upon discipline, church government, the 
 power of civil magistrate in ecclesiastical mattera, and so 
 **"xir"*i ^ ™y V^^'^^^ views of standards, I would 
 withhold my subscription on the ground that, by append- 
 ijig It, I should be guilty of admitting human authority 
 m nmtters of religion— robbing Christ of his glory, and 
 the Bible of its honour ; thus virtually renouncing my 
 best hopes, and trampling on my strongest convictions. 
 
 Xou have expressed surpise that I should venture to 
 imite with a body of christians bound together by no 
 standard of truth but the Bibk Allow me to express 
 niy Hurpndethat you can continue in communion with a 
 church which acknowledges any other authoritative rule. 
 
 /« 
 
 I am 
 
 I, yours, (fee. 
 
 Greenock. 
 
 XOBOHIp » lAVnt AKD OlfisOir, FSIRTBSS. 
 
 -. / 
 
N 
 
 .\ 
 
 iSV 
 
 h 
 
 tl)e 
 
 In a letter 
 
 OJ^ PREPAllATION 
 
 later to on« of his alateU |l(«r«rai 
 
 FRIfckD,A-T havo boon no irnfiresfie<l nhotit tW<oiroufh 
 atancos in which I nnw yon hwt Lord's dny, that T cannot 
 refrain from tolling you what I think and find rulailvu to 
 yotir conduct. May tho Holy Hpirit of all grace guido Iny 
 heart and pen, and bo engage your attention, and iiuprui 
 your heart in reading, tliat our lalK)ur in writing an 
 reading may not be in vain 
 
 Think not that I am about to accuM you of any of ' 
 those crimes which are punishable by the law of men. In 
 this respect, you may be at lilameleBs aa Paul was before 
 his conversion. Neither suppose that I am about to rank 
 you with those who scoff at our holy profession, for you 
 attend all stated seasons of worsj^S^^nd laat Lord's day 
 you appeared much impressed mWo time of dispensing 
 the Lord's l^ppor. But I was grieved on tliat occasion 
 by observing tliat you ranked^ot with the Hock of Cbrist, 
 but with the promisciiouo |nultitudo — ^an observer indeed, 
 but not a partaker of this feast of love — a hearer, but not 
 ' a doer of this part of the will of Christ. How you felt on 
 the ocowion, and whether you rookoii your conduct sinful 
 or justifiable, I know not. God knoweth. But I shall, 
 ill love to your soul, now set before you the loss and the 
 danger attending yoiu' present conduct. 
 
 1. Want of a connection with a church, prevents yoi^ 
 ; from performing ipiMiy important christiai^ duties^ Yott 
 cannot do God's houserwork but in his house. You cannot- 
 perform the duties of fellowship while out of church-fel- 
 lowship. . 
 2. Your p resent conduct i s an o pen v iolation of all 
 
 .. j> 
 
 ;t 
 
 ■I 
 
 ■ c 
 
 -f:* 
 
 those laws which command the obsei'vauco of Divine ordi- 
 
■\»' 
 
 2 
 
 ON PREPAItATZON FOB THE LORD^S JSTTPPEB; 
 
 3. When you seia tha Lord's table covered, and all 
 things ready, and remember that you also are invited to 
 como to the feast; your refusing to come, bears a>n ap- 
 pearance of "making light of it." ^ 
 
 4. By neglecting christian ordinances, you lose all the 
 i)rc8ent advantage, and future rewards, which a right per- 
 formance of them would afford. 
 
 ^5. You deprive yourself of the blessed enjoyment of 
 God in his ordinimces. - ; • 
 
 6. You exclude yoiirself from the love, and care, iind 
 85rrapathy, and supjport of brethren. 
 
 7. You deijrive yourself of the use of various nieans of 
 sanetification, and who can tbll how far it may bo owing 
 to this cause that some secret besetting sins continue to 
 have dominion over you. 
 
 8. Vou lose the advantage and comfort of evidence of 
 an interest in Christj^'aHsing from doing his command- 
 
 '" ments. V 
 
 9. You lose the rejoicing proceedjing from the tegti- 
 mony of a good conscience, ^hat you are walking so as to 
 please God. 
 
 10. Ypu lose the benefit of the obligation arising from 
 malting a profession, to walk so as to support that pro- 
 fession, ' 
 
 11. In standing aloof from the Church of Christ, you 
 witlihold from it till tho advantage jw^jh the right per^ 
 
 formance of social duties would affor^V 
 
 12. By rankinff with ^le proipiacuo^ mul&de, you 
 strengtlien theiV hands, in making light of % feast of 
 love, and in woi'king out their own ruin. 
 
 ^3. ByAvalkingcbntrary to the will of God, you forfeit * 
 all claim on his promised blessihg, and eijfose youyself to 
 the punishment of neglected duty, and uhdCcupied talent,... 
 jn the day of judgment. " 
 
 Wliat an alarming estimate of loss and ;of danger have 
 you now read ! Will you then lay down i^is paper for a 
 little, and pause, and pi-ay, and allow this -weight of evi- 
 dence to^me home to your hearty so aa to wor k g gnvi4>- 
 
 >» 
 
 *■ 
 
t* 
 
 ON PREPARATION FOR tHB LORD'S 8UPPBR. 
 
 tion and ropontanca. I havo sot these particul^ni in nn- 
 moricAl order before you, that you may too and fopl your 
 danger ; and what adds incalculabkil to this eatiinute, is: 
 the danger, of losing your soul also by neglecting the ap- 
 " pointed means of salvation. \,* 
 
 Perhaps you now begin to feel pressed and disposed to 
 fly for refuge : and 1 know whither you would fly. You 
 wish to make a r^fUge of your alleged unfitness for chris- 
 tian duties. Are you not, at this moment, poA while you 
 thus read, disposed to say in your heart, How can I go to 
 the Lord's table, while so unfit for that ordinance ? Now, 
 I readily allow, that your neglecting this ordiuaiice, is :, 
 evidence of your unfitness for observing it ; for if your 
 heart were .right with God, you would not disregai'd his 
 revealed will. It is owing to something wrong in the 
 heart, that every professing christian does not attend to 
 the Lord's Supper just as scripturally, and frjequently as 
 ; Christ has commanded. 
 
 But why are you unfit for observing the Lord's Supper ? 
 . Perhaps you say, because I am a great sinner. ,- But why 
 V,;dj)^bu continue m this condition % Haye you pot heard "^ 
 of a Saviour ? and has not this Saviour oflercd you par- 
 don, and peace, and acceptance, and preparation for all 
 the duties of time, and for all the glories of heaven ? Has 
 he not been saying to .you, Wilt thou bo made whole ? 
 Wilt thou be made clean ? Has he not made aJLl things 
 ready for the feast, and given you a cordial inyitatioff'to 
 C9me and be preparl^d for it, as well as to enjoy it-1 Your 
 .; Unfitness for thh ordinance, is therefore a veiy great sjn 
 and a very great shame. 
 
 - Is your unfitness then a proper excuse for neglecting 
 this ordinance? Most certainly not. It is the duiy of all 
 men, at all times, and in all places, to obsetve all things 
 whatsoever Ghrist hath commanded ; and it is their duty 
 to do so in faith, and with a willing mind. I allow, that 
 whatsoever is not of faitli, is sin : and he that eateth anc| 
 di-inketh unworthily, eateth and drinketh- damnation' to 
 him s elf . — But.whatevcr i. m a y b e your pre s ent cond i tion , 
 
 ■.•■ I 
 
 :;,: 1 
 
. A'/' 
 
 ■' ! 
 
 4 oil PREPAEATION TOI« THE ^I^ilD's SUPPER. 
 
 U is your duty to repent and believe the Qo^pd without 
 a moment's delay,. and-proceod henceforth in faith to ob- 
 «5rve alltthings that Christ hath commanded. 
 
 But perhaps I have mistaken your case. You probably 
 conceive that you have ropontod, and are wiUing to at- 
 A^te«d to christian ordinaniccs, but that you are not yet^ 
 determmod with whom j;ou shaU unite in religious fel- 
 lowship. If so, you tread on difficult ground^ you walk 
 *on shppeiy places, and stand much in need of bein^. put 
 onyour guard against tlie numerous snares to which you 
 ireexposed. The maxims of th4 world^the influerice of 
 canial relatives-wordly mterest-^the fearof man-dread 
 of the xro&^love of the, praise of men-and tlie desire 
 after the gratification of fleshly propensities, all stand in 
 tlie way of scripture obedience :^^. every tiling wrong 
 m tiie una^nation of your .>wi«t, will lead you ^ 
 
 make a wmng choice a^ to your re^us connections. I 
 would wish you tlierefore, first of all; to solve the impor. 
 tant question, Whx^ther in the choifcex>f tfie cliurch U 
 my join, you wish to plciwe yourself or God/ If vou 
 are minded to please yourself, it matte«i little" with wWn 
 you uiute ; for fellowship f^ined from such a motive, is 
 , altogether foreign to acceptable- obedience :If^ on tho 
 ofcliand,^^ou feel the iniportaiice of being deL^^^^^^ 
 bj^J^t wi please God, you will readily perceive tliat 
 nothing wiU answer that puipose but wlL is purely 
 scnptural: And in proportion as the saving love of tl^ 
 truth disposes you to follow the Bible only, so will your 
 soul loathe and^bandon the spurious Wntions of men 
 Now I fed confident, that after reading those numerous ^ 
 passages of scripture, wliich express the Divine . displea- 
 sui^ against i^purily of communion, 
 n^.d the ^ord's-people to separate ft^m the ungod^ ' ^ 
 and^from those who have only a form of godline4 bS : 
 <^nyts power ; you, will not be able to unite with any 
 «of iMxeddiaracter, with a hope of pleashii^d ^ 
 Nor will your conscience allow you to unite wSia^y 
 fmrcfa wliose order and government tend to bring y 4 * 
 
 '-r 
 
 V-,. 
 
 .*■;>: 
 
 ;^' 
 
/• 
 
 .■■■■;■.■■■ ^^^■ ' ■:.','■ r' . 
 
 OH PREPARATION FOft THR LOED's SUPPBR. 
 
 5 
 
 
 inW »abjocti<»n to the wiU of men4to pw^erit you from 
 obeying soiWj)! the laws of Christ, (particulariy |hat 
 Jaw, Mat. xvui. 15-17), or to deprive you of means and 
 liberty to serve him in •11 things, witii an enjightened 
 «nd willing mind. . 
 
 Observe, my fii^nd, that God will' not accept the obser- 
 vance of the Lord'd Supper, unless it is dohe scripturally. 
 When the CorinthiahiB departed from the.scripture rule in 
 •it^ndiiig to it, Paul toid, ♦♦This is not to ^t the Lord's 
 Supper." Unless it is observed ii> communion with pro- 
 per characters, and according, to the Divine rule, and for 
 the ends X)f Divine appointment, it will neither pleaao 
 God, nor profit your soul. 
 
 Do not deceive yoUrself, as some have done, by suppos- 
 ing that if your own heart is right in the service, form, 
 a^d manner, and connections are of small importance. A 
 
 ight condition ot heai-t will follow the right ways of the 
 Lord ; and without regard to the Divine will, the most 
 apecious appearance of seriousness and devption, is only 
 an abomination in the sight of God. 
 
 But you are probably settled in your mind as to the 
 
 V 
 
 principles of scripture order, only yovyj|ink you need 
 ^e to pi^re for eating the Lord's "sSpfer" If this iji 
 ^ur case, Ttear you ate mistaken as to the nature of pre- 
 paration, and I cjiiceive that mistake consists irf making 
 this preparation yous, own work, rather than the worb of 
 the Lord. If you ffifk of preparingyourself, you indeed 
 need much tim^,— much more tinJMian you will be|| 
 loy^fA to have injihe world,)ir-anda5rthistiine and labo^ 
 with all you can expend on other physicians,' will leavS 
 you nothing better but worse : but if yeu employ Chrilit 
 to BTcpai^ yon, he will do it speedily. All things that' 
 Christ hath provided for pfeparing you tor the feast, are 
 ready, and on demand, for all who will seek and receive 
 them freely. What then, can you gain by taking time 
 • for preparation ? Will Christ be less willing to bestow 
 preparatory bleasings this day, than next menthv or next 
 
 rr- 
 
 ~u^ 
 
 ♦ . i 
 
 u\ 
 
 
 
 * 
 
 •I 
 
 ( ! 
 
 
 
 Ij^ - n'-'tod to nnc\ 
 
 ». 
 
 m 
 

 1 <» 
 
 And wbeitro l^wheS: 
 iiardened in ih^^l^ at 
 ?»m(rf«Wift|pij|,i9 part 
 19^ aji^e.iongr^ihan w! 
 him ^tot ^the liv|iu( 
 ihat all^Lord's^i^ ^ 
 would you think of' 
 
 aoini 
 
 ^ — — '— ^.wri>panng to labour 
 
 lilt puttii^ ^he ^d to the ploughtf 
 
 'U think of - fi lew dtm or weel^^ preparsk 
 
 - \--;rv- 
 
 -^.- . — r ^j^— g, before bringingjtth^t 
 H^ait J iifte, my friend, I fear thi"' 
 .#aon^ would end in starvatibn'ani 
 l|torlhis manner/ that the pi^ti^e 
 parpd *o eatt^tjie Lord's Supp^ ^[On'^ 
 heard tha Qcispfel, and "wereprfokei 
 ana.**g&dly ^ceived tMS wordi*' an,c, 
 tiie.^hurch^*f<»r.,<5ontinuing "Btedfte^ym ine.aposuea' 
 doctnne, .^d^ fellowship, |ftd iii the breaking of bread, 
 . ■nd'Jf Pray«Wj^tNpr istiiera aii exaimpl0 in the whole of 
 the Ifew TestafoeHt of one acknowledg^ id be a Iwliever 
 living dut or cdnnection vith:a chri^iitGhurc^^^ 
 the neglects christian (Minahces. iri ^ ' / ' 
 
 d to' its mother's 
 
 r plari of prepa- 
 
 iieath. It wasiidt 
 
 iip^es were pre^ 
 
 <lwme rfay, they 
 
 their hearty"/ 
 
 added to 
 
 the. apostles' 
 
 ■/• 
 
 Arqyou, like 
 
 '8}on, 
 
 ke somd,. afraid o| makiW|'a pu^c profe* 
 .. should <lishdnpurCJhri9«:ii|3fsinHingaft^ 
 This isha most singular' eaution, for one to be afraid of 
 domg what is right, lest he should afterwards do what i«^ 
 
 wjong But why are .yo*u not aftjaidr of jiishon^uring 
 Christ by makinsr no mnip^inn v^,. *i*,m.^^^ ■i:^eL^ .^ '* 
 
 ^ii, 
 
 ^»^' 
 
 k 
 
 li 
 
 Christ by nutking no prof ession, orb 
 make a profession ? Whi^ drfeyou n 
 •. either case, will' wrong your own so 
 •»ot ^jifed up by yoiu: fears to C 
 to ]^|Wou frofn fallihg ? If y 
 Gofl^ai^, wha-t security ha 
 your owft ways V, And w:hat re 
 tiiat standing in your o\m w&ya, 
 standing in the day of judgment ? 
 m danger of falling in either *y, ,„ „ ^.^^ .0 
 
 f all i Ti <n r CTi BMlanc o o whor» nq manl w ill < ! »» for your 
 V 
 
 gbefolyou 
 
 id that sin, -in 
 
 why areyou 
 
 A is nec^Baiy 
 
 fraid of falling in 
 
 agai^t falling in 
 
 you to thi^ . 
 
 tbrd you go^ ' 
 
 •sing you ai^ 
 
 Ldr it is better to 
 
 m 
 
 w 
 
 

 
 Oir P&BPAllATIOlf FOR TBB LORD's BUPPBR. 
 
 7 
 
 .!# 
 
 iosol, or among brethren who will labour io restore you 
 '•in the spirit of meekne^fs t Indood, I cannot wonder 
 4hat you are afraid of falling while you stand out of the 
 way of God's protection. While unconnectotl with a 
 chtirch,^ you are standing without the vineyard, and all 
 the day idle, as it regards the work which God requires 
 you to do in the vineyard. Vou are standing on the ene- 
 mies'ground, exposed to 'liheir snares and assaiUts, an<l 
 excluded from' the watchfiil care of brethren, and the 
 strengthening influence of Divine ordint^ces. Properly 
 speaking, this is a fallen condition, iroin W^oh you heed. 
 
 tobe.raised. ' '/. ' '■\'''''^' 
 
 Some have pleaded for delaying the observan^fof Nthd 
 Lord's Supper, till they got removed fromletomo urij 
 family, or neighbourhood, or ,co|[npaijipn|!j, from 
 they are exposed > to strong, temptation. Have you'ever^- 
 reasoned in this way] It is like relusing to take 
 medicine till you are recovered from disease. , It is like 
 refusing to put on armour till you have escaped from .the , 
 enemy. If you are exposed to temptation, you stand in 
 greater need of the appointed means" of preservation. 
 Were you properly cp)ftcemed about the condition of . 
 your ungodly associatojij you would rather resolyg speedily ^ 
 M. exhibit before them A full, and consistent .'flHKthe 
 4^ristian profession, wi^h a view to awa,kon andwmThem 
 to Christ. Were you truly alive to the honour of Christ, 
 you would lose no time to confess, him^ and glorify him 
 before those in whose presence y^bu have formerly disr 
 honoured himi. Beware lest you be ashamed to confess" 
 Christ before them : for he hath said, " Whosoever there- 
 fore shall conf^ me before men, him 'will I confe^ idso 
 before my Filthier vl^hich is in heaven. But whosoever f 
 diall deny me before men, him willl alio deny before 
 iny Father which is in heaven," Mat. ,x. 3^._X lI_> j^ 2- 
 "Btit you are. probably- hindered by tfome near' and dear 
 relatives^ or compaj^ns, who though ^hey make a pro- 
 fession of rpligibn, aJiT^owec^Tinmins f o that kind of 
 ooxaxQUxiioii whioh .5^91^ <V>i74niiL06 approves as bei^ig 
 
 iff! 
 
 m 
 
/.^ 
 
 V 
 
 -•* ..«' 
 
 *' "jf* ii»^ i 
 
 ♦.^ 
 
 •rife' 
 
 %i' 
 
 ON P&^FAaATlOK #011 ?M1 LuiM»*« aU^Mi, 
 
 ^<'' 
 
 
 ■cnptural. I kao|p|MaN|io€i4^t it more likoly to 
 utumblo the woak ftiidtinwaor: oiid I know of nothing 
 that ia bettor calculatad to delivor from it, tlian the 
 effectual working of that impreBBive Baying of Chriat, 
 ** He that lovoth fathor rtnd inothor more tlian me, is not 
 worthy of me : and he that loveth ion or daughter more 
 than me, is not worthy of me. And he that taketh not 
 up his cross,' and followeth after me, in not worthy of: 
 me." 
 
 ^^"' yo" ^iU say, " I have been thinking of waiting on 
 
 lem along 
 waiting 
 
 »*^f °™® °^ ™^ friends, w|h the hope of biin-pug 
 "•with mo." And what if tlioy should keep 
 
 igthei 
 
 • ; ' 
 
 till death come, and find yoa never ha^ing^i^e shewn 
 •^liarth Christ's death ftt his table / What would have ^t- 
 * coia^^f Lot Imd he waited in Sodom till his wife was 
 brought out of it? You know not whether any of your 
 friends will 4ver bft disposed to go along with you4 It is 
 more likely thai^4li% luay succijed in bringing you ftlong 
 wi%them t9,a worldly fommuni»n; than tliat you should 
 bringfl^ a(i|^g witli^ou to a'^Bcriptural communion. 
 If you^uld bring your friends forward, you sliould go 
 before tl^n arid sliow them a good 'exauiple, and give 
 them piK^Wif the &inceri|j^' «f j^ouiljirofoawon. So long 
 , 08 yeu acf^thervise, yol Viil gi.Vo them o^ionjto think 
 lightly i-both of the ordi^^Jpfcb wjiich you hey^ to ob- 
 serve, aiid i)f you|gW iWecoiaiuemliug to others what 
 you will not touSBph^ie of "your fingers. 
 
 Some >)^jfcer-C(Ji3|^pSlupper8 exdtwe themselves in 
 
 not uniting with 8|priptural churches, alleging tliat bad 
 
 . chAraciers are found among them as well as among other 
 
 ahurches; If you wre so impressed, I beg your attention 
 
 to the following considerations : — 
 
 ^ 1^ Taking into account the very strong popular preju- 
 ^ce against these churches, and the consequent disposition 
 to "speak evil against them falsely," yon, should be very 
 cautious in iakirig up an evil report again^t-them. * 
 
 2. If you have heai-d of bad charactortt being fmin d ' 
 
 in thPBO (TinifHpfl, you have alwj heard of «uch Win" 
 
 
(#*' 
 
 i 
 
 ON PRBPAmATION, FOll THE W)1D*» SUPPIR. 9 
 
 W . 
 put away. It w not tlio occuminco but tho wilful toton* 
 tion of opoM Hiu tJmt coiwtitukus th« comiption of other 
 chiu'chuH. 
 
 3. Thougli it mfty bo true tliut Bomo wlio hnvo iinnoti 
 
 havo beiiu nitaiiitul ; it niuy bo tnie that thoy bavo ro- 
 
 pontod, ttud that all \\iw boon dono Utr pui-ging tho church 
 
 from tho offocts of thoir uiu, oud for rontoriiig tiwm to. 
 
 fellowship, which thoTawn of Clirirt ro<iuiro. .7^ 
 
 4 You may orr iu exi)octing moro purity in this im- 
 
 porfoct atuto, than tho ncripturo account of human nature 
 
 l¥itt wtfttant, it'ia not lawful to put away a mftn for 
 
 every fault. Tho scriptuifoiJ speak of tho ** weak," whose 
 
 infirmitieamuBt bo borno with much long-sufforing — of 
 
 '• unoom^y parts," whono rash, imprudent, uucourtoous 
 
 behaviotir gives cause of grief to tho brothron, and olio nco 
 
 to the world — of disciples, walking diwordorly, who are not 
 
 to bo counted enemies but utbnonished as brethren, — and 
 
 of occasional swelling ftnd tumults arising from remaining 
 
 c«>n-uption which muHt be subdued by the influence of 
 
 ti-uth. But such dofoctions of christian character, difler 
 
 very widely fn»m the total want of chrintianity which is 
 
 BO manifest in tho ignorance and gross iuunorality which 
 
 mark the character of the majority of worldly churches. 
 
 6., It is possible that you maybe privy to some faulty 
 which is not known to tho bi-ethreti, aiid for which they « 
 therefore not jwovmntable. But perhaps you ore not awi 
 that in that jjhso A^in lieth at your door, for it is n 
 owing to your wat-wnig a member of the church, stand- 
 ing in your placS^tufi doing your duty towards the offoiider 
 as commanded in Mat. xviii. 15-17,,ihat Buch offence is 
 not removed. 
 
 I know not whether you are of the niimbor who ate 
 stumbled at weekly communion ; but I know tljat you 
 are exposed to the influence of some who are cUmoroua 
 against it. And what are the characters who o|)pose it ? 
 We never heard of disciples, either of priinitive or 
 modem times, w ho attended to w eekly communion, com - 
 ploining of its frequency. Those who thus complaiuj are 
 
 ft 
 
w 
 
 "i- 
 
 10 
 
 ON PREPARATION POR Tfij. IOED's ^UPP^ 
 
 4S:^eoml>Zrfi"V^ communion. 
 
 8Q seldom. "^'^ J^W themselves in attending to It 
 
 o>ln;;i<S, «S^i^^*e?i^ enjoyment of the 
 asageneik maxim fh.+ l^u*^^''®^"^"*'^- I hold it 
 
 enjoyed the doctrinrtCh ffi • ^>« the «e"til^8 
 • Bought that thespwordrShn^^"'*?^^^*^^«y "*>«.. 
 next sabbath." ^nd l\m ?' ^F®*^^^** ^ *hem the 
 Ix,rd's Supper wiU diir^^^T' *^^* ^" ^^^^ enjoy the 
 ' nextsabbaT ' ^1 m^own^^^^^^ ^ ^J»e"^' 
 
 from the testimony of otLvI ^^* experience, as weU as . 
 
 >s a cons<Jquere & defeo'Sn J^''^*- ^^^ ^^ ^'^^«^^ed 
 persuaded that, geiieSv Zf.i^ "" scripture rule ; I am 
 
 V J^^ondage. and t^i:;:L' ^^ -^^^^ 
 
 The great mass of tJie coinmim?7 * * **** otherwise f 
 
 are characters to XmZ«Tw!*\^/^^^^ 
 
 and ^ho regard ?h!s?rxtraJrv-^ '^"^^^ '^ « weariness 
 
 , wonted carnal Sur^ aS f^^^^ *'''*-"*"^ 
 
 have obtaiiieda 3iSrimtrSln '^ rl"^"^ *'»em who . 
 smitten by the temoS^ce v "V "^ ^^^^^ either to be 
 against their nnscriSal coScf n,''''v^^ conscience 
 stmate neglect y{ known r7^?f^, I T^? haraencJd by ob- 
 rightly excised eftSaboS ^ m ^"i"*^^^^" «^ ^^^"S 
 ofGodVsalvation '- **^^®^^^^^i«» orthejVs^ - 
 
 ' qii^i^SuSr i^rd«?^ °«*^y.reason against fre- ' 
 diligence of sin 'l Snnff ^ ^'"^'^'^^ ^^^ ^^^^ent hi- 
 theimpracticaSitySetS^ 
 .without modittiting?hnS,>r?.r'"''^^i^y^°^^^^ ' 
 
 ^-seasonbf laxjtVfnffi!! ^I^I^^"P"alion of some interiin 
 
 for death, can ar^n^ *<Sin^"fe Z-^'Ii^J-^^^'^'P^^^^^ 
 preparation fpi- the I..SK«liTf ^'^TS'^'^^ ^eokly 
 otherwise miided, woiifd lik. iT ' iMP**^e -^W ail • ' 
 
 ,."^gtheLordVdaV7arevJ^'^«Si« " 
 
 veiy Iiui^l^ectedwith,41re 
 
 i*,i 
 
 ^\ 
 
 :i 
 
. ON p&epaeation iron the lord's suppee. 
 
 11 
 
 '>^x}^ 
 
 ' v^ , Loi-d'a word, and ways, as seldom intruding upon thorn 
 
 I 'as the Lord's Supper, 
 
 But you may ha^o some secret reasons for halting, 
 which you are not willing tO avow. Are you afraid of 
 the cross ? If you cannot bear the cross, you cannot bo 
 . a disciple. If you cannot bear the cross, you will remain 
 „ under the ciirso. Do you love the praise of meni You 
 may obtain it by following the Ways which please men, 
 but this gain will cost you the loss of the praise of God. 
 Are you stumbled at the poverty and smallnoss of the 
 number of some of th^ churches^ as if you c^buld retulily 
 iT»iite with such as thd thousands at Jerusalem, while you 
 cannot find it in your heart to take up with such as the 
 ^ twelve at Ephcsus? Tliis would shew that your mind is 
 in (iuest of something else than the ob'edience and enjoy- 
 ^ ment of truth ; for Divine truth, and the presence and en- 
 joyment of the God of truth, are the same ainong two or 
 three, as among thousands. 
 . , Does your halting proceed from some secret sin harden- 
 " ing your heivrt— separating between you and^ God-^pre- 
 ' ventingjyOiir access with confidence to him in his ordi- 
 
 • nances ? T^is is an alarming case. " B© sure your sin 
 will find you out. " He that covereth his siilyshall not pros- 
 per, but whiGso confesscth and foituiketh findeth'mfercy.'' 
 
 r If you cannot get your sin destroyed, it^will destroy you. 
 . Repent and bring yout sin to the cross that^it may be 
 , crucified: and have recourse speedily ' to that frcqutint 
 review of tho crpss, lii this ordinance which God has ap- 
 pointed as a means for preventing your sin from having 
 doimnion over you, - 
 
 Ifiiving thiis adverted to some of the probable causes 
 of detention, I^shall now bringto view what jis nocossary,^ 
 for overcoming theni, and foj.* inclining your heart' to 
 
 * keep tliis feast of liive, Christ says, " If ye love ijie keep 
 my Oommaridmertts." Ho want* yoii to love him, 
 because love will overcome all yoiir difficulties iand pre- 
 judices, and render your obedience eMy» and profitable 
 
 * to yourself, and pleasing ih his sight.- And siurely poor 
 
 lost siimera^ave good reason to loveJiim ^ho loved them, 
 
 ' and gave himself for thom. H9 hfWicompjis8iori.G»; them 
 
 when there was none ltO '^ty. He'provide^fpr tlii»i|)fty- 
 
 ; ment of their debt wlfch they had notlurig to pay. Ho 
 
 aecomplishod for them, a fiiU and frep Ovation when 
 
 they were lost aijid' helpless., vArid tic accomplished all this 
 
 ' >y his dcaUi in theit' stoad, at» a friiit of liis eternal love 
 
 ^'»-. 
 
 
 \ 
 
 J 
 
 III 
 
 '» > < 
 
 •■.'■• 
 
' -Na 
 
 •fflT 
 
 'I. 
 
 
 it 
 % 
 
 « 
 
 12 
 
 ON PBIJPABATION FOB THS LOBD's 
 
 SU|»PEE. . 
 
 to their Bbjals ; O my friend, this is most melting, and 
 Winning andijonstrwning. It is by believing this, (that' 
 the bmdened».sinnor is delivered from fear and bondage 
 and inspired Vrith hope, and confidence, and joy before ' 
 God. Itis this that makes' willing to bear the yoke of 
 Christ, and to boar his cross-^to follow him wholly, and to 
 count it good to draw near to him at his table. —If you 
 behevem Christ, you may well remembor/fiim at his 
 table, who remembered you on the cross, ^u may well 
 rtmemborliim. weekly in this ordinance, whojfomombera » 
 you daily before liis Father, and watches ovedyou every # 
 moment. You have good cause to shew fortWhis death 
 for it is the life of your soul, and to rememlfiNiis love 
 which lias procmed for you all the gopd you^^ssess, and ' 
 aJi you have in prospect, and to love him ^ho first loved 
 
 you. . •-..■., Y •■ "■.-■ \ 
 
 While you road this, you may probably patise widT say, 
 
 it is wanting. Had I on'6ugh of* 
 
 Well,^hi8i8mstWhati« wciuung. natt i enough of 
 love to Glu-wt, I would cheerfully go to his tablet but 
 while I feel so cold* and lifeless, I dare not venture.". 
 But'your not having gone sooner to the Lord's table, is 
 perhaps the mam caufee of your want of love. , Your love 
 must MTjix cold, if ^u neglect what is necessary to exercise 
 It. irour natural aflpetite, would be in as bad condition 
 as your love, if you were as backward in the use of what is 
 needful fox the body. What if the neglect of this duty be^ 
 the very thing thaf has hardened your heart so that vou 
 cannot love the Saviour? You cannot loVe one whom you 
 have injured, till you repent and act/utifully towards 
 - ••".??• Y*^" ^»*« how>cting injuriously tyVards Christ, and 
 will never love hini but in doing his will. You have long 
 halted between two opiinoiis. If you would find rest to 
 - ' youp soul, and serye your goneratian, and honour the. 
 baviour, hear his voice, and do his will, and clo it quickly. 
 t or behold he coiucth quickly, and will render to every 
 one according to his works. . . ' 
 
 '^ i am yoiirs, sincerely and faitlifully, 
 
 \ 
 
 ■ I ' ¥' 
 
 M 
 
 ! • ^ 
 
 i I 
 
 r 
 
 \.\- 
 
 ■LOrShti AMD OiSbOK, VHlKIUUb, •KittOinOr 
 
 i • ,' 
 
 , - - - - / >. * 
 
 4* t / 1 r 
 
 I " 
 
you 
 
 
 at his 
 ty well 
 imbers p 
 ovory^ 
 death, 
 s love 
 s, and ' 
 .loved 
 
 THE LORD'S SUPPER; 
 
 ITS NATURE AND DESIGN. 
 
 Thjb account given by the sacred writers of the institution 
 
 ' bf the Lord's Supper is to the following effect : *'31ie 
 Lord Jesus, th© night in which he was betrayed, as he and 
 his apostles were eating the Passever, took bread, and 
 
 - blessed, or gave thanks^ and gave it to the disciples, say- 
 ing—Take, eat ; this is my body, which is broken for you: 
 This do in remembrance of me. After the same manner 
 also he took ;^e cup ; and, when he had given thanks, he 
 
 ' gave it to them, saying— Drink yo aU of it; for 'th& cup 
 is my blood of the New TestamJit, which is shed for you 
 — ^for the remission of the sinl of many : This do, as oft 
 
 , M ye drink it, in remembrancarof me/ Foy jw often as ye 
 ejit this bread and drink this 6u», y#do sljow the Lord's 
 
 death till become," . . ^'^ '■'':'•':':'■ • 
 
 " The symbols wliich the hea^^tey Saviour thus (firects his' 
 people to employ, iojcwnmemoratrng his dying love, ar6 
 bread and wiftte ; t^Bp^oswed to represent lills body, . 
 and the other his flljl^ Th^bread was br(^en, to indi- 
 cate that ho was to beX^lvouiidstt foir bur trangressions, 
 find bruised for ouiriniqujties;'' and the wine was poured 
 out, to shew that h^s blood w^^tolbesjicd forthe*edemp- 
 tion of ruined man. His disciples, in breaTdng tl^ bread 
 and drinking the wine. Were- taught to view their sins as> 
 the procuring cause of. the Redeemer's sufferings,, and to 
 
 . contej^^te his atoning deai^ as the *ole ground ot 
 accept^ce with God, aiid aa. tlilb only soiirco of peace, and 
 comfort, and'joy. itis ofno^littUJ importance clearly to 
 understai^-'lhe import of these siraple but significant 
 
 < embl^s-rrtdkapprehend distinctly the -great trutlis^hich, 
 
 ':{:'r\^ 
 
 Wi 
 
 iir- 
 
 4 », 
 
 •V 
 
 ;% 
 

 19 
 
 ■P]^ 
 
 THB LOBD^S 8UPPBE { 
 
 ■ ■"X 
 
 '* k 
 
 1 I 
 
 when Bitting at the table Of the Lord, they are intended 
 ^ V toimpress upon our mindH. Many, it is to be feared, 
 . . even of the genuine foUowers df Christ, approach the 
 Lord's table with very inadequate ai^d unscriptural views 
 of the nature of the ordinance. I^j; needs not therefore 
 .. excite our surprise that they faU in obtaining that comfort 
 , andspuritual improvefeent which the proper observance 
 - of the sacred supper is designed and fitted to impart. 
 *^ .y approach this blessed weU.of salvation with an eager 
 
 * detare to obtain large draughts of its soul-satisfying waters, 
 ^':; and thej- return from it again and again in the bittemeaa 
 of disappointment. / 
 
 ____ -Not a few, for instance/4pp6wfto imagine that a change 
 • tekes place upon the bread and wine when the Lord's 
 Supper IS observed, Und that it is in consequence of this 
 change that beWver^ derive benefit from the ordinance.- 
 This notion has had the effect of surrounding the institu- 
 tion with an air o/ deej) and awful mystery. It. is the 
 ' OTigin of the Poi>ish dogma'of transubstantiation. The 
 Roman Cathpli6s, as every one knows, imagine that the 
 bread and vjie that are employ6d'at the celebration o! 
 the Euchdmt are reaUy turned into the body and.blood 
 of the Lorji— an idea so absurd, so entirely opposed to 
 Scnpturt/ to reason, and tocommon sense, that one can- 
 ■ not hey exprWng astonishment, that it should have 
 » obtam/d so long and so ^xtexsively among mankind. 
 
 TU practice of consecrating tlie bread and wine that 
 
 are used at the Lord's table~of « setting th6m apart from 
 
 - ^a common to a holyuse'^— is fitted to convey a very 
 
 • . • Erroneous idea of the nature of the ordinance. Thisprac- 
 
 ^ tico is derived from an expression that occiu^ iA the ac- 
 
 - count which is given in the New Testament of the insti- 
 
 tution of the Supper. The Evangelist Matthew informs , 
 , US, that, "as they were eating,- Jesus took bread and' 
 JJessed »«." Mat. xxvi..26. It has be«n Inferred fr6irf' 
 this, that the bread is to be consecrated. Bijt the reader 
 ' . ^^ consulting the^assage, wiltobserv^, that the pronoun . 
 
 V 
 
 
 
 T 
 

 ; Sff-; 
 
 Y-'/ 
 
 A-: 
 
 
 \ ■ V" 
 
 . ;; / ¥>■■ . 
 
 •■ .■■ ■*-'■>: 
 
 ■vs « 
 
 Its KATURl AND DISION. 
 
 3 
 
 V'.uT 
 
 
 '^• 
 
 
 •< ia in italics^ which indicates that there i« no correspond- 
 ing torn in th» original language. All that Matthew 
 avers, therefore, is, tliat Jestis took broad and bleaaed. By 
 the word " blessed" is meant merely the giving of thank^ 
 This is rendered apparent l^y the following verse, where 
 it is said, that «'he took the cup and gave thanks." Our 
 Saviour did not bless the bread and the \ ine— he ^A not 
 (ionseorate them— ho did no^t^set them apa];t front a com- 
 mon to a sacred use ; ht> simply presented thanksgiving 
 to the LoBD. That this is the legitimate mea^iiig of the 
 word, is evident also, from the account whi^ Paul gives 
 of the ordinance in the eleventh chaptprol^^ 1st Goriuthi- , 
 »ns, y. 23-28. If those 'who cast then?^ eye .pvwthese J 
 pages, will take the trouble tO|j(!foiisuit the passage by.' 
 turning to it in'their Bibles, they wtt'not fail tobe satis^ 
 fied that the term " bless" mieans/ simply the giving of 
 thanks. ^ The triiCh iii, there is not one word asM in the 
 New ??^ament about blessing the elements : the blessing ; 
 of the el^ipents, therefore, is an addition that has been ' 
 made by inan-r— it i* a something that men have superad-v 
 ded to the sinii)le institution. The, bread and wine that , 
 are used at the dispensation of the Lord> Supper are the 
 very samp a^r the breaet and wine that are left. Th«re is 
 no cottsecrsreion in the matter. 
 
 The oil^nance ot the Supper is a contmemorative rite ; 
 9nd the wead ajid wine are merely the memorials of ther^ 
 Saviour's dying love. There is nothing iii these symbols 
 tJitemselves that is possessed of the least efficacy. They 
 Jttce merely helps to pxir faith, they assist our spiritual 
 vikon, they aid; us in calling to remembrimce" the wonders 
 of red^ming mercy— thelblosing scenes of the Saviour's 
 history— his exctniciating agonies — Ids atohing deatl 
 •o tliis in remembrance of n^^e," is the dying comme 
 Jesus to all his followers. ''^ Take your places ar^ 
 jny Table-r-take ihto your hands the^ memorials 
 dying love — tliink of all tliat I have done and su|Pered.for 
 70U¥ redemptipn— of the wounds and bruises 
 
 'I 
 
 m 
 
 -• 71 
 
 / 
 
,-'■* „.„■ 
 
 tV 
 
 1 1 > 
 
 u- 
 
 •> ^ * TUI I lord's llfFPKB; L ., 
 
 was Rwbjocf ed for your sake*— think of my untold agonie« 
 in,,the Garden and on the Cross— all which were endured 
 ^ that you might be deUvered from sip, and hell, and wrath^ 
 , . and introduced to iho enjoymetMt ^tetomal blossodnoss in \ 
 the. Iianctuary abqve.' The broad and wine that aro ' 
 employed in "the celebration of the sabred ^gpper are thus 
 ^,.to be received as %\i^ memorials of redpeSfog love, and 
 nothing more. 
 
 The Lord'* Supper being sim^ a comtaemorative in- 
 «trtiition, it is very improperly designated a Satrament, 
 •s the term is calculated to convey .rather an erroneous 
 idea of. its natijre. This word is improper on various * 
 accounts. In the first place, it is not scriptural; it is liot t 
 ., to be found in the Bible. The only forms of expression , 
 that are employed in the New.Teatament to designate 
 this ordinance are,— <* the Lord's Supper,"—" the break-^ 
 ing of bread." 1 Gor. xi. 20. Acts ii. 42; and xx. 7. 
 It is of very great' importance to adhere as closely as 
 .^o^ible to Scriptui^o phraseology in the names that are 
 •" given to the institutions of Christianity. Much injury 
 has arisen from the neglect of this ; and not a few of the 
 6 mistaken notions that bbtai?) on religious subjects are to 
 be traced to the UsO of \inS<;riptural terms. Words, it is 
 true, are but names ; but then, it is to be recollected, ttiat 
 veiy erroneous ideas are frequently attached to words ; 
 and hencfe. ari^ the danget. But there is a stronger ' 
 objection 'than |ven this to the use of the term Sacrament 
 as a desigDa;ti<m of this oifdinance. The "word Uterally 
 signifies aa^oa£h; being the pame. that was given io the 
 oath that was administered to the ancient Roman soldiery 
 on entering the army of the Commonwealth. Now, there 
 is nothing that bears the most distant analogy to this in 
 the Lord's Supper. No oath is administered, .no oath is 
 taken. There is somethahg; indeed, that has resomblandd . 
 to a| oath in the ideas that are frequently attached to the' ' 
 ordiftanjse. it is no uncomiP^on thing: to hear popple" \ 
 speak about the vows that are' made «| the Lord's table.. 
 
 .V 
 
 .%. 
 
*i-- 
 
 u^ 
 
 T r 
 
 ..^ A' 
 
 It * 1 
 
 
 n KATTjalB JLtTD DMIOK . > P 
 
 - NoTf, lh« praJ^ico of vowing in connection i«rith this ordi- 
 nance, haft iti 6rigin in tho term Sacrament. \ Many who 
 cast their eye over these pages will be ready \to ask, At^ ^ 
 vows at im table of the Lord to be viewed jW improper 1 
 The quo^ion is answered by proj)08ing another. In tne 
 practice of vowing at the tord's table sctiptufi^lf I».it 
 counllnanced by the New Testament 1 Is ther^ one word 
 Bw^about it in the accounts that aio given thei^ of the 
 ^tltutron of the Supper ? If bo, where ? liOt the reader 
 Search and examine for himseif. He will not find th© 
 shadow of an, allusion to liny th|ng of the kind. \But it" 
 may be asked, Do you regai^ all holy resolutions tti^ serve 
 the Lord as tmlawful sfdA improper ? By no meanB.^ But 
 why connect these with the Lord's Supporj and con&id 
 them to this ordinance f It is this that y(e deem inipro- 
 per and unscriptural ; it is this that is fitted to givd an , 
 erroneous idea of the nature of the ordinance, to hoW it 
 forth to^view, aa if it Were something more than a cofnf 
 fifMimornUve rite. It is of imspeakable inomcint distinctly 
 to'understand that a believer does not enter on an engager, 
 raent to be the Lord's at his table ; ^ihat engagement was 
 made before he approached the table.> TJie engagement 
 ^is made at conversion; When th^ sinnef is awakened to 
 a sense of his guilt and danger, arid turns his ^ye to the 
 Croflsof Christ as the source of; pardon, and peace, and 
 joy, he devotes himself to the service of the heavenly 
 Saviour, and determines, through the strength of divine 
 grace, to livb to his glory in tiie World. It is then he 
 solemnly resolves to liv^ not to himself, but to him who 
 loved him, and gave himself for l^>salvatio||. "When he 
 appears at tho Lord's table he appears as a professed ser- 
 vMit of'* Jesus, and earnestly prays that he inay be 
 strengthened to con^iie in the ways pf righteousness. 
 He makes no vow ; btit meditate? on the dying love of 
 his Lord, that he may learn to hate sin with more perfect 
 .fibred, and devote the remainder of his days to th^ glory 
 of him who ha/th <|^e<r l^m vvA of darkness into hi» 
 mai-vellol^ li^ht. %^k^ " «* 
 
 „ ■■■ y . 
 
 g^^g^^g 
 
■►ft-' 
 
 M«" •■» ''^i 
 
 *,'lj-».tjr' 
 
 ^ ^m-v t-.ft't^mi'-'f ••.fte. 
 
 ■■W 
 
 
 i' 
 
 ' i 
 
 •il , 
 
 It iiobvioTUi, then, thit^ the ordinance of the Lord's 
 Bupper, when diveated of the trappings which men have 
 thrown around it, is an institution that is distinguished 
 for its admirable simpUcity. But beautifully simple as is 
 the institution itself, the objects which it is intended to 
 •erve are of the noblest and most important nature. It 
 bears a striking analogy in this respect to aU the other 
 arrangementB connected with the Christian economy. In 
 these ther most sublime and magniEcent ends are accom- 
 plished by the simplest means. Wliat can be simpler, for 
 example, thafi the way which God has appointed for sin- 
 ners to obtain salva^on through Christ? It is neither 
 mo*ew)r less than the b^Uef of his own. testimony con- 
 cerning his Son. '♦BeUeVe and Hve," i» "Heaven»s 
 easy, artless, unencumbered plan." How grand, how 
 magnificent the object— the s^v^^tion Of unnumbered 
 myriads of the ruined and kpostate family of man! Htfw 
 unutterably sim|>le the means— the belief of the truth 
 concerning Jesus ! In the Lord's Supper we discoverthe 
 «ame beautiful simplicity blended with the s^me magni- 
 ficence of design. ' ^ 
 
 1. The ordinance of the Suppex is intended .to serve aa 
 a memonal ofChrist'9 dyinglove. Th4 sacred command, r^ 
 m obedience to which beUevers approach the table pf 
 then- Lord, implie* that their hearts are apt to be occu- 
 pied with o^her objects, and to forget him who loved 
 them and died for their salvation. This may appear Very 
 improbable ; but it is too true. Can it bfe that those who 
 have tasted that the Lord is gracious— whp-have rested 
 their hopes for eternity on his finished ^— who^eiive 
 aU then: peace, and liope, and joy, from his w*ciou8 
 blood ;-ca» it be that4Ae|/ should forget their redeeming 
 God? Strangoitmust appear to angels : tothe young 
 disciple, who is Experiencing aU the glow ^d fervour <rf 
 his first love, it will appear impossible j but aU whohav« 
 spent any length of time in the divine life have felt it Uy 
 be true. They lanien>i,t-they jnoura over it ; bui they 
 
 : N 
 
 -^. 
 
 
for 
 
 -^. 
 
 ^' 
 
 ^x 
 
 1X8 ^AttTBl AUD DMUMr. \ 7 
 
 Ibel a coiutant pronineas to forget iiiieir Lord. Deprav- 
 ity, though subdued, is npt eraduAted,^ — the world, with 
 its QiEires, and temp^fioiis, uid enchantments, oft^n 
 draws their eye from the- CroMy — and Satan employs 
 liiff wiles to lead theni itoxa the Saviour. Jesus Jtne^ 
 aU this, and he provided tj/r it. *'Do this," said bo, "ii 
 remembrance of me :" r Take into your hands the me-\ 
 morials ot my dying lova— call to remembrance my suf- 
 ferings and death— th{nk of Gethsomane and of Calvary 
 x—and let my i;n{|tchle88 love be oons^tantly present to your 
 minds." 
 
 ,« " He kno4* what wand'rlnpf heajrts we ha?e,\ 
 \J. '■ Apt<to forget,l)lB Ipvply Ikcoj 1 • "^ ' 
 
 And/to rtfrenh our minds he (t»ve- ' --> .• 
 toBe kind meiaioriaU of his grace." 
 
 Believers /When celebi«tinglMtb sacred ordinance, apr* 
 proach, aS ii were, withi^ii 8ighT*S^ the Cross ; by the eye 
 ' of faith they obtain a glimpisj«rof the suffering Saviour ; 
 ' thesylnbols of his broken body and shed blood bring, 
 vividly to their recollection what he endured for their 
 saike. >Thes6 are times of refreshing from the presence 
 ^ of the Lord : Jeaus nxakes hiifii|elf known to them in the 
 breaking of bread ; h& blesse^i^pint takes of the things 
 • that are his^and^showatbem to their souls ; and hallowed 
 is the communion which they are privileged to hold with 
 their Divine Lord. Then th^. feel that i^ey ,are not 
 < tj^eiridwn— they feel that ChrMiias loved "them with an 
 \ everlasting lover^they feel that they are his for eVor.— • 
 /This, then, is One glorious design of t^e institiition of the 
 \_ sacred Supped, to keep the foUowejM o'f Jesus ia rem^Bm-- 
 ■ brance of h^ love in dai|tt^' *^^"* salvation. 
 
 .2w The Lord's Su^H^HRntend&d also to serve, as a 
 
 ■ means of spiritual ftr&m^^l^ievers. The work of sano- 
 
 tifieation is carried on iV |!^nK>uts through the inatru- 
 
 mentiSy of the truth ; ^^j^fef®"^ *^** **^® *"**^ ^^y 
 
 unclaly, it 'must be exhime(|>|aBe mind. In the or(H- 
 
 7 SaiQQoi tli» Supper it is presepfl through ihe medlum^ 
 
 ^- ■:*' 
 
 t . 
 
 .->■■■:[ 
 
 1 •■ 
 
 i. •■ 
 
 I', 
 
 Bsa 
 
\ ; 
 
 ■'•y^ 
 
 % 
 
 'J 
 
 .'^rh. 
 
 tp 
 
 S, 
 
 Wi lord'h BVTftft ; 
 
 of tho nymbolB \htit aro omployod ; and what is bo woU 
 
 fitted to promote the life of goiUineM in tho soul m tho 
 
 truths that are VKvidly brought bofqro the mind at tho 
 
 table of the Lord / The Ios«.,« of holinow is bo«t learned 
 
 .at the foot of tho Orosa ; it 10 there tlmt we are taught to 
 
 contemplate tin as the cause of tho Redeemer's woes ; it 
 
 IB there that^ we learn tl.e paramoiuit importance of holi- 
 
 noBis ftnd fool the power of tho love of Christ sweetly 
 
 constraining us to Jive, not to ouwolves, but to hinj' who 
 
 mi. ^*'^'** '**''* '^"^ '*«'^'»- «oliove»Ti in every ag^' have _ 
 sosfc-^utod the Lord's Suppor as a most precioiw mean. . 
 Ilvancoment in tho Christian life. When Hitting at 
 [.ord's table, they have, beheld sin to be indeed ex^ 
 ^ ing sinful;, they have soon tho emptiness of the 
 world ; and their hearts have boon impressed with the 
 pffl-amount importance of a holy life, 
 
 3. 'The Lord's Supper is designed also as a manifesia^, 
 txon of th^ nmon that mbHsts amonf, the Mower, of th6 
 Lamb. It 18 to the exhibition of this blessed Union that 
 Paulrofor8whenhesaysi-.'«Thecupof Wossinfi- hich 
 wj bless, isit no^io communion of tho blood of Cnrist ? 
 The bread which wo break, is it not tho communion of 
 the body of Christ ? For we, being many, aro one bread 
 andonobody; for we are all pai-takura of that onobread." 
 Bejicvers who aro united together in the fellowship of the 
 gospel are here represented as the body of Christ. This '- 
 beautiful inwige indicates the close and endeanng rela- 
 tionship that subsists among them. Christ himself is 
 
 their head-^from him they derive all their strength and 
 nil their nourislimcnt ; and without him they can ^o no- ° 
 thing ; and they are joined together by the closest ties. ' 
 L(m IS the hfe-blood that circulates through the systemrX 
 It fio^ thro?igh ev^ry vein, and gives strength to every ; 
 
 ^ This oneness 9f soul is never so powerfully felt by the' i 
 
 table of their 9ominon Lord, abd with the iueniorials of 
 
 I 
 
 
 •'^f- 
 
 ■\-,:- 
 
% ■ 
 
 m sk' 
 
 hU lovo iu ihoir hands, nicS|^^^H|Mio^(^<>^ "' ^' 
 dooming morcy. Thuy fveilH^^B^Vn ono in him; 
 
 4h(l thi» union tho Bacroci ^m^^Hp*^>^"*''^ *" "^^''^ *" 
 tho world. When thoy ait clowlftoKothor at Chri»t'i 
 tttblu, it is a puhlio mlmifuatation uf itn rualiiy. 
 ! If tho Lord's Suppor W thus intoudod as an exhibition 
 0f tho union tliat suhsists among tho i>ooplo of (lod, two 
 inforonces of vory great importauco necessarily follow, t<i 
 Wliich wo invito the diligent and prayerful attonti<m of 
 " ^ho behoving reader. Tho first is, that none but ihm 
 " fvho iMve been converted toOod should nt down at Christ** 
 iaBi.Tho second is, that those Christian aoeietits o«/y, 
 whose members waUc together in love and harmony, can 
 observe, in a Scripturckl manner, the ordinance of tliA 
 Bxipper. 
 
 4. Another great object which tlvo Lord's Supper is 
 intended to servo, is, the exhibition of Christ's death for 
 the salvation of men. Tliis wo deduce from tho words of 
 Paul to the Corinthians : *• As often as ye oat this bread 
 and dHuk this cup, ye do shew tho Lord's death till he^ 
 come." The death of Christ is to bo exhibited or held 
 up to view, not only as the source of peace and comfort, 
 and edification to believers, but as tho solo foundation of 
 hope to the ungodly. This ia accomplished by the 
 •^ prdaching of tho gospel. The preaching of Christ cruci- 
 fied is the grand instrument for the salvation of a ruined 
 world. And when a church assembles to celebrate tho 
 dying love of tho Lord, Jesus is set forth as tho Saviour 
 of men. Not a word may be uttered to the ungodly, but 
 the good news are silently made known. By tho bread 
 ■ and wine that are employed, the death of Jesus is held 
 up to view as the ground of hope to the sinner. . The 
 qhurch points,' as it were, tq the wouj^ds which Christ re- 
 ceived When he auffefpd and died aa the substitute o! 
 guilty men, and to the blood flowing on Calvary ; and, as 
 they take the bread and Wine into their hands, they in 
 eflfect say to the ungodly, * These are the eymbols of the 
 
 / ^ * ■ 
 
 -^ 
 
 *. 
 
 T' 
 
 \* 
 

 "I . 1 . ' ' 
 
 *'■.'. . ? ' ■ 
 
 
 * .1 " 
 
 .■ :».. < 
 
 ! ■ 
 
 ***** '"^■- -- ,. 
 
 
 
 
 
 1 ' 
 
 1 
 
 ■ ,^ » 1 
 
 ,1 
 
 '- ■■...■' ' 
 
 — 
 
 
 
 
 
 
 
 '^: ■ M ■■■•■ ' 
 
 
 
 11 ■ '■ . » 
 ' ' ' . . ■. 
 
 
 
 ■ ■ ■ , ■ v_ 
 
 
 -' 
 
 ' " . y \ ;; ■.^.; ■ 
 
 '..*■' '-*" 
 
 ■■-'' 
 
 
 " 
 
 
 ■ ■ , . ' .' ■ . - ' ',, " ■ ■ ■ : 
 
 . ■ ' ' ■ " / 
 
 
 
 ' '■ "-'. ^ ? '■V^f -. .- . .v .; ' ;:_' ." ■.•■i}'-\t' ."' ' '■ l'\ \' .-. . Vfc.L-jjv.' 1^, 
 
 ' ' ■ 
 
 1 
 
 
 jHHHIIIIIj 
 
 * ■■ . '/',■ '■' 
 
 1 
 
 
 IHHRilililili 
 
 l''-' 
 
 
 ■ . ■ ■» 
 
 
 F' 
 
 * :'■' 
 
 ■,■'. -V ■ . -r .' ' ' 
 
 I- "■'■'■" ■■" 
 
 
 : / v'.' ." . ■■ ,^ ,^ ^.■" ■■"'' , 
 
 *' ■-.'.' 
 
 
 "■.■"'"'"' ■ ' ■-.' - ■ 4'."-. ■ ■■ ■' 
 
 
 ■.-.»..- 
 
 .'.'"'' ■'.'*' . '■ ■ . . ' - ' 
 
 -^ — '--'/-:.. .. 
 
 . ■ /' ■ ■' 
 
 " ' ' '" ■ ' *. "-■'-" . .. \ '■ ■■-', ■■j.-'' ' 
 
 r ■'■■;■. 'I; ■•■; 
 
 
 ■"■ .. -.■ ■" .■.-.■.' *•''-.■■ 
 
 JJ-* 
 
 ;! . ., ': ■■ 
 
 
 
 ■ < ' 
 
 * • '' o ' 
 
 > 
 
 -" 4 ..■■■ ,.. 
 
 * ■* ^ 1 • 
 
 4 
 
 
 •■ 
 
 
 .' . ■ 1 
 
 
 ' "v 
 
 
 
 
 
 , ■ -.1 - _ 
 
 

 
 
 
 
 
 
 / 
 
 
 ' ■' " :'.. 
 
 %. ■ 
 
 ' ''' ' 
 
 t 
 
 k 
 
 
 / 
 
 /' 
 
 
 .V,. 
 
 
 
 1' 
 
 i' 
 
 . -! 
 
 ( 
 
 / 
 
 \ 
 
 p. ' 
 
 •' 
 
 ,4 
 
 • 
 
 
 
 ^^ 
 
 '•■■-.. 
 
 •;i 
 
 
 f 
 
 
 
 
 , *-7i 
 
 / , ■ 
 / 
 
 .'■•,. ■ ' 
 
 ■•'. 
 
 
 / , . ■ ■ ' ■ 
 
 
 ■« 
 
 
 
 
 ■■.'". 
 
 ■ /_■' 
 
 
 ' " \" ■. 
 
 ' \T 
 
 
 ^^'^ 
 
 ■"/• • 
 
 
 
 
 ■ ' ; ^ t ■ " < •) . 
 
 . . , 
 
 Vv 
 
 
 
 
 
 
 
 
 
 .. ' ' * 
 
 
 ■-f 
 
 
 
 
 
 
 
 
 M 
 
 
 
 ■ I ■'" 
 
 
 
 
 
 
 
 
 ,;*■■ ' • 
 
 
 ! ■" .-■-.■!: 
 
 
 
 
 
 ■'' ^ '■ 
 
 
 
 
 
 ,,y<.^ -.. 
 
 • ' ". ' ' . . ' "■■-'*■ 
 
 
 ' * 
 
 V 
 
 f' 
 
 ■ 
 
 /^ 
 
 
 
 
 
 '■ ■.■•■. ■*■ : 
 
 V>V ;'. ■ „.-."■. ■ ■" ' 
 
 '■■ ' '■\'/ 
 
 
 
 
 ■1 ..' 
 
 ' i 
 
 
 ". 
 
 . .'> " 
 
 /■■^-■' ■ ■:■ 
 
 ■ ,". •■■' '":■'-:■ ■/.,. 
 
 ' ' ■ ' 
 
 i*:' 
 
 
 
 :.'.;•' .'. 
 
 
 
 
 ■4* 
 
 
 
 ■> V- '. * 
 
 
 \-: 
 
 
 •.. 
 
 ■ ■ 
 
 .t 
 
 . "'■'' - 
 
 , . ■ / ■ 
 
 
 1. , ' ' 
 
 ' ■ ■ 
 
 
 ■ \,f . 
 
 * n 
 
 
 • . ; 
 
 
 
 
 \'' > 
 
 
 '. ■■; \ '• 
 
 j: 
 
 ■ ^ 
 
Rl^^.^K, "ioiccHi ui stanqing erect among the nations, ar- 
 lyod in her beautify garments, Ues defiled in the dust 
 -and immortal -souls are ruined for ever. O ye who 
 ive the Saviour's name, do ye not tremble at conse.- 
 iiences so tremendous? Imagine not that you are 
 liltless in the matter, if you countenance by your pre- 
 uco. the admission of ungodly people to the sacred 
 :dinance. , 
 
 One most ruinoiis consequence of admitting people in! 
 I unconverted state to the Lord's table, is the tendency 
 
 and 
 
 1.4 
 
 
 A /APPLIED IM/GE he 
 
 I as J (otl Warn srrMt 
 
 RochMlcr. Nm York t4«O0 USA 
 
 (;i«) 2M-5M9 -roa 
 
admission to the Lord's table while you are unpardoned 
 and unrenewed ? Remember the striking words of our 
 Lord, "Ekcept a man be born again, he cannot see the 
 kingdom.of God. " John iii. 3. " Except ye repent, ye 
 shall all likewise perish." Luke xiii. 3. "He that be- 
 lieveth, and is baptized, shall be saved ; he that believeth 
 not shall be damned." Mark xvi. 16. It is high time 
 this all-important matter were settled ; for you have not 
 a moment to lose. O flee to Christ without delay, and 
 he will save you with an iBverlasting salvation. Let it 
 never be forgotten that a form of godliness will avaU you 
 nothing on the great day of account ; and that unless you 
 are renewed in the spirit of your mind, your admission 
 to the ordinances of the gos pel wlU only aggravate your 
 
 doom ih the pit of woe. 
 
 
 1 , ftiblu ktud. (}(mI u thereby glortltcd — the work uf hi>U> 
 
 1 
 
 
 noM is odvancud iit the louli uf hi* inoofilu — and ■iniiori 
 
 I 
 
 
 are taved. Whori thoso ends am not accompltthod, tha 
 
 
 
 failure artitos, not from any dofuot in the inatitutton, but 
 If- from the imprupor maitnur in wliich it is attondutl to.*— 
 
 
 
 >l 
 
 
 ThetM) glorious obj«|ctii tlio <irdiituiico ii d»signtxl and fitted • 
 
 
 
 to promote ; and when thoy oro not promoted, wo nwy 
 
 • 
 
 
 rest OMurcd thoro is sojuiothing wrong with thoso who 
 
 
 
 ' take thoir place at tho tablu of the Lord. 
 
 
 
 ' Many, alas ! it is to bo fourud, partake of tho symbolii 
 
 • 
 
 
 of Christ's body and bUKxI who have not bc«n reni!%ud in 
 
 _ 
 
 
 ' tho spirit of thvir mindM. They are not only ignorant of 
 
 
 
 j ,.^ tho nature of the inHtitution and of the ends whicli it is 
 
 
 
 ' designed to servo, but their hearts are not right with 
 
 
 
 God; thoy are unpardoned and un regenerated. It needs . 
 
 
 
 1 not excite our suritriHe, therefore, that tliey should derivo 
 
 
 
 j no benefit from tho Lord's Supper ; for they cuiuiot dis- * 
 
 . 
 
 
 1 corn tho Lord's iKxly. Tliis ofdi nance is intended oxolu- 
 
 
 
 iively fur the beuoiit of Uioiie who ha v^ tasted that the 
 
 % '■■ .■ 
 
 
 
 ^ 
 
with wmcn ne eiptjuw* ***» ^^^^xf^^ -- ^^ / 
 
 "^^t the Lord's Supper should be often celebrat^, is 
 manifest &bm the very tfesifirw of the institution It is 
 i^t-^toconpnemoratethedy^ ^.^!i:^ 
 
 ^o promote the work of grace in thef souls of lus people 
 -to exhibit the Wessed union that subsists among hia 
 genmne followert^dto hold up to view the deathpf 
 L Son of God a. the sole foundation o£ l^ope t«^^; 
 !miltF Now, is it not reasomible to suppose tl^t an or- 
 ISe instituted to promote these glorious eads should 
 Cc^lebrnted very frequentirV n these be^ <>^^^^^ 
 vLT^ intended to serve, is it not P«lpf J/^^^f 
 ^fthe dying love of the Redeemer should be often, 
 ^r^lften^Lemor «ted1 Admit thattheNew Testa. 
 
 ^^ ^ » to the toq»»<T -m Whid* tl« orfWW^ 
 
 - j 
 
 -.4 
 
 in a state of natun>— if you are uiiconvurtwl— O ! do not 
 daro to approach hui tuhlo. Ity taking t*>'^*^'"''*t!y>^ 
 ' love into yt)ur haiuU whil« yoti are liviuK«t »'nmity v<Tth 
 •*him, you will iiijuro your uouU—you will '^oat awidriuk 
 jiulgftient to youniolvoM, not diiia^nHng tho iKml** l»otly. " 
 If hitliorto you have Iwan in th« habit of coming to Christ's 
 table, you have thereby fearftilly aggravated your guilt. 
 O I never approach that table again, until, by^belioving 
 on tho ^on of Ood, y<»u have «)btainod tho forgiveness of 
 your iniiiuities, and have experienced tjiat change of 
 heart witlwmt which n«5 ninner tliall bo permitted to enter 
 tlio kingdom of heaven. 
 
 IQVSI.1 ftrp QXBIOW. »BIHTia^ TOaOKTO. 
 
 
casesj'the Word of God fumisnes wnat is Damamuuiiu t*^ 
 a precept,— yiz., the example of the Apostolical Churches. 
 Everything relating to the constitution, and government, 
 and worship of these primitive societies, yras distinctly 
 arranged by the apostles themselves, the inspired ambas^ 
 sadors of the Lord. Now, it must never be forgotten, 
 that the ejtample of lihese churches is absolutely impera- 
 tive on aU the foUowers of Christ— that it isaa obligatory 
 as any precept which the i^ew Testament container. We 
 have only to ascertain, then, from the inspired record, 
 . how often the ea^ly believers met togetheir for the cele- 
 bration of the Lord's Supper, to settle the point. The 
 moment this is satisfactorily established, the question wiU 
 be for ever set at rest in thepw of all the genuine fol- 
 lowers of the Lamb. '~ ^''""^ ■ '~ ~^ 
 
 • In the second chapter of the Acts of the Apostles, v. 
 41_47, the sacred writer presents us with the most com- 
 plete account of Jhe worship of the first Ghristians which 
 the New Testament contains. " Then they that gladly 
 

 of divine wot3hip. This passage, theretoro, V^^-^ 
 the church at Jerusalem broke bread frequently. Now, 
 it will be readily admitted, that the members of ..that 
 foc^fymet togetherforthe worship of God at least every 
 fi^t d'y of the week. Is it not evident ^^-^^ 
 celebrated the sacred Supper every LordVDay ? If tl^e 
 Sstructions of the apostles, ^^f^'^^^^'T^ 
 necessities of the sainte, were ^'^^^''^^ ^''^^^''^^^^^1^^^ 
 by what process of reasoning can' it be sho.vn that the 
 
 Lord's Supper was not 1" . , .,, \\,^ y^^ 
 
 The next passage where reference is made to the time 
 of bb^ing^W-rdinance, occurs in the ^hd^ o 
 
 the Acts, ivt the 7th verse. ''And ^Pf "^^^^^ ^^ ^^ 
 th! week when the disciples came together to break bread, 
 
 xne wBo^ wii^ .., ^ „ ■ .,T„„^..4 . „i.i ;„ fVionrRGodina 
 
 Paul p«aohed unto them." We .^ told u. tl"^^?'"^^^ 
 part of the chapter, ttet the apostle romamed a.t TroM 
 ^"eniaysonthe occasion referred to, » ''rf«„t''?*>; 
 ^^hi have an opportunity of moeting«ith the diBcplea, 
 
 cipio* of Chriat, C'hriiitianity will nt)t n\*\H^nr in iU «»c«l- 
 lonco, new Iho ClhiK'h in h«r utrMngUi ami hwnuty. 
 
 A very little c«in»idorotioii will wrvq to convinco any 
 roflo«ting ftnd candid mind, that tho Ucjdwcniwr twvor in- 
 t^mdod tho onlinonco of tho Huppt^r for any but hi» own 
 people, ftn^l tl»at nono hut Ihow who havo Ix-liovod bi hin 
 nam«,*wl»«) hav6 oj|p<jri«ncodachanKO of heart, and who«o 
 walk and c«invonifttion in tho w«»rl«l are coimlnlt'nt with 
 •tich a pnifoiwion, iihould take thoir place* athi» tabic. 
 
 J a A word, f*o«<-, ami thmf oni.v, who hnPf f»fe.n ^'onwrUd 
 Otxi, ahould conunomomto tho dying love of Jo«uii. 
 
 Thin in ob%ionii fr<mi tho yory df»i'jn of tho Inntitution. 
 Tho Ij(ynV» Supper in a oOmmomorath'o rito, intcn<lod to 
 keep boliovora in roinombranco of tho dying lovo of thoir 
 Saviour, to promote the work of holinow in thoir hoart«, 
 and to exhibit to tho world tho union that BulwtMtii among 
 them ait hia friornU and follf)Woni. How can thono ob- 
 jocta bo promtitod by thono who havo not touted that tho 
 Lord is gracious, or by a promiflouous awemblago of oon- 
 
 . At 
 
 
port of the weekly observance of the ordinance, it is 
 necessary to bear in mind, that the church at Corinthhad 
 been in the habit of attending to it in a very improper 
 manner, and that the grand object which Paul had m 
 view in the, latter part of the cliapter, was to roctify the 
 abuses that ha-A crept in amongst them in regard to the 
 manner of cdebiuting the Supper. The verse which has 
 been quoted shews, tliat they Were in the habit of attend- 
 ing to the ordinance every time tiiey qame together as a 
 church, although in a very ii^pro^er and unhallowed man- 
 ner. Instead of siaiply partiiking of the br0ad and wme, 
 andthuscommemoratingther dying love of their Lord, 
 they desecrated the ordinance by making it a common 
 ■feast. The. Apostle bhimes them for this, and points out 
 the mode in which the Supper was to be celebrated. The 
 fact, however, of their eating the Lord's Supper aa o/tew 
 as they came together in a church capacity, renders it evi- 
 dent that they observed the ordinance every first day of 
 
 t 
 
 M 
 
 " 
 
 1— L 
 
 lov«. TliiJ b •«» v«ry obitiutw, Uml oiib would Uiink il 
 rwiuirw, only to bo |M»iiitiia out, to conviiioe ovwry r«fl«»ct. ^ 
 ing uiiml of thi* Impropiriuty of unconvortod i>o«»|»la »it- 
 Hug «lown at Iho tablw "f Uio Lord. T»w Havu.ur'i !«•«• 
 hftvo no right Ut Iw thwrD— tlM'y can derive no aavftiitag9 
 from being lh»rro. Tl»«»r \miriM |nn»t fini \m ohangwl— » 
 they miwt Injcomo ♦* ivow cruaturmi in C'hri»t Joaua ;" theo, * 
 *nd not ^11 Uion, can Iwm fit Im) dorivotl from the locred 
 iniititution. ^ 
 
 llufc the gnmU «|uo.ition i«, WluU wiitli iho ficripturo I 
 Wliat is iho ieniiuiony of the word of Ood in regard io 
 thia [Miini I l)«K)a iho Hiblo couiiiohanco iho oilniiaiiion 
 of ungoilly iKjraona to iho L<»rd'H iablo. If it tlooii, they 
 ought by all nicana to \h) wluiittod. Hut if it bo mani- 
 feat from the Now Toi»Uimont, that norio but ihoao who 
 liavo boliovod on ChriHt and been rtmowod in, the s|Mrlt of 
 their minda, aliould Uvku into thulr hands the uiemorialu 
 of his sufforings and death ; i<» a«lmit the unconvurtod to 
 the ordinance, la obviously to act contrary to iJio dcclartsd 
 wilVof iho t«aliod Head of the church. p 
 
 Th(W)iioMion, Who havo a ri;;ht to sit down at th^' 
 
f 
 
 the most explicit precept. Is it not cicar as nuu„.«uj,, 
 therefore, that it is the duty of every Chnatiari society 
 that profet^es to be formed after the primitive model, to 
 shew forth the Sayiotir's death as often as they come to- 
 gether for the observance of divine onUnances ? And 
 does it not follow as a necessai-y consolinonce, that^hose 
 churches which neglect the weekly observance of the Sup- 
 per and which surroumV the Lord's; table only once a 
 month, or once a half year, are not in this respect, fol- 
 lowers of «' the Churches, which in Judea were m Christ 
 
 Jesus?" . . ,,. 
 
 "It appears to me a fact of much importance in thia 
 argument," says a judicious writer on this subject, "that 
 it is impossible to f r ame a satisfactory proof of the Divine 
 appointment pf any portion of christian workup, which 
 does not imply that the Lord's Supper formed a part of 
 the ordinary worship of Chriatians. Does any one aak 
 
 1— L 
 
 Ml 
 
 the KpmUm o\ I'Am. »HH a viuw m ■an* >j w»>m.» »* ^ 
 Kftni to Uiiii ini|K»rtiiiil iiiftHor ; «ul, II he lay mk\n hk 
 UriKJoiMJt>lv«Hl opliiioiMH ho will not (ail lo rim) from ih« 
 porUMil, uaclor llw full coiiviotitm, that tho Umi Juai» 
 Chriai intuiidoil none bul convurtiHl |mm»i>Io U* apjiwar l»«>- 
 foro the wurhl rui hii fullowor*. 
 
 In UiM 3ril cliftpt«r of tho U% EpinUu of Paul to lh« Oo-. 
 riiithiaiiM Iwm tho 9th to tlio 17th vonio,* it to plauily • 
 Uught, that thoiu oiilyaliouia Ihj a«UnitM to church f«a- 
 luwMhip who liavti Ikjou rcgoiiurutuy^by tho Hplrit of God. 
 Tho Apoatlo wanw tliow to whom ho wroto againat build- 
 UiK uiH»n tho foundatie.n tliat hatl Ihioh Uiid, "gold, «ilvor, 
 pitjcioua itouoa, wckkI, hay, Ktub).lo." By "Kold, Mvot^ 
 procioua itonoi," wo aw obvioualy to undomtand iftnuin* 
 Mievtrt in ChriH ; and by "wood, liay, itubblo," aro 
 maiiifimtly mount unMUvtra^ wkcontteftid /«<»/»/«!. Tlio 
 two chuwoa cannot poMMiUy unlto ; a building coimtnu r,«d 
 of »uoh matorittto caanW btt atablo, it cannot Htand tho 
 
 • Our limlU fbrbltl lu to quoto at Ion«tli. thU and novrral other Im- 
 portant |»aMa««« of tUo Word of (iod rt-fcrrt'd to In tlw Tffcct. Th« 
 tmdor U earueatly rwiuoitfd to poruao tliooa carofully. 
 
 ■ti 
 
 «i' 
 
x fvna. airaia no owier aiinwci v^»i i/^ ^"^ — ■ 
 
 We do not, in this case, keep tlie ordinances aa the 
 apostles deUvered them to ua. This is the substance of 
 * the argument Irom the practice of the a^|oUcal churches, 
 and it seems to me most satisfao^^ to estabhsh 
 ' the obligation not only o£ frequent buTof wefciy com- 
 munion. On the same principle on which chnstiwi 
 ' churches meet without * breaking bread,' they might 
 meet without 'doctrine,' without ' fellowship, 'and with- 
 out prayers.'"* \ [ \ v.- + 
 The pious reader is affectionately urged to turn his at- 
 tention to the investigation of this important subject. ' 
 Let liim endeavour to divest his mind of prejudice, and 
 
 of preconcei v ed opinions, and lot him prayerfu ll y consult 
 
 his New Testament, with d view to ascertain how often 
 his Saviour expects him to commemorate his dying Idve. 
 
 • " Hints on the Permanent Obligation and frequent ObservwicM of 
 the Lord's Supper," by Dr. John Brown of Edinbiurgh, p. 34. 
 
 Dm holy r«aaoiic« of ih* hltmrnX H|)irii~U biiUl. Thii 
 IMMHogo rvndoni It cluwr m lUHmtlay, lh»l in ihe ••ilm*- 
 Uim «f r«u1, or,.U> ■fKittk mon conrwHly, In Iha mtima- 
 iloiHof the Rplril «f ««»«l, n<wo •hould Im mlmitt^l to lh« 
 c«»niinunl«n of a ohureh, but Uumw who givo cnhUbUi tvi- 
 donoo of Iwing liorn agMin. 
 
 Thb b plainly t«tight aIm) by iho Mint ApoHI«, In hit 
 2i«l KpiBtlo to thtt Corinthians, from the 14th rono to the 
 •nd of tho filh ehii[»t«r. ♦' Ho yo not'un«nmUy yoltod 
 togothnr with mi»Kjliov»»Pi: for what f«*l«w«hip hath right- 
 oouHnvM i|«th unriglauouamtM t and what cotnmnnion 
 hath light with cbrknonaf *o. From thoao ■trilling 
 vonM)ii, it i« obvioun, timt boliovor* and unUjIlovoni are 
 not t<) bo joinotl togwthor in tho foUowihip of tho go«p«l. 
 Tlio two are an incii|)ttbIo of ftwifilgamfttlng as IlKht and 
 diirknowi. li it not tiii\t»ifeiit thoii, that tho Aptnitlo huro 
 tooclitw, that noiio btU thomj who liAvo Vweii oortvertotl to 
 Ood should bo iwrniittod to ontor the couiniunion of Chris- 
 tian churohoa I If tliiii Imj ncit a fair inforoncp from tho 
 pawiugo, sttroJy it is not posaiblo to draw a concluaiou lo- 
 gitimately from words. 
 
originally a heathon pnuosopner, uu« «»v, ,.^ «„...--- 
 to the faith of tho Gospel, and became an ^able and un- 
 daunted champion of tho christian cause. On the day 
 that ia called Sunday, all the Christians meet together, 
 because that is the W of our Saviour's resurrection, 
 and then we haye read *) us the Writings of the Prophets 
 and Apostles. This done, the President makes a speech, 
 exhorting the people to practise what they have heard. 
 Then wo aU join in prayer. Tho bread, wine, and water, 
 are then brought forth, and the President haying^again 
 /poured out prayers and praise to God, there ii a^jatri- 
 bution andicommemoration made of the sacramental ele- 
 ments. I^st of aU, those ttiat are jilling and able con- 
 toibute what they tliihk fit for tho rmipf the ind i gent 
 Is not this a striking commentary on the beautifully simple 
 account which Luke gives of the worship of tho church 
 at Jerusalem? '« They continued ateadfastly in the Apos- 
 
 N, 
 
 |*iM*t<l i«> hav« iNNiit Imttiifbl itiuliii Itiu |i i^Wul "' 4 
 
 ttiith. T)u)r« wm m •unh thing ihaii m • |Hlttii«ni<Mi« 
 •klmiMkm to lh« l«Uo|r thip of churchM. Cunvoffvion (o 
 Ood WM iii»iit«i^ on M Ml itiUiii|MinMil»l<i Urm of ooinnitt- 
 n^. ThoM only who tirof««Mt<l tu luiva Kivon lhoinMlv«4 
 iti tho I^rd, war« iMnnittud to caul iu ihuir lot among 
 hiji j»««t|ilo. Thmt th« cimrchw rofurrMa to iu lh*> Act* uf 
 th« A|Hmtl«ii woro cowiwMd of powoni who wort Chria- 
 IkMM In tha pUin, «ti*ml>iguoa« ntoanlng of tho wonl, 
 will not bo qawitiotitid by lUAny. ThU U avldont from 
 tho langtiogo eiuployud by th« «van«iilliit In do«oribin^ 
 tholr •iiiilluttl tUao, Tlnw of tho churchu* in Jii»loa, 
 GaUloo, and Hamarla, gathorod from among tho Jow«, It 
 ii laid, " Thon had tho churcUiM ru«t and woro o«liAud ; 
 An«l walking In tho fuar of Qifl, »n«l in tho oomforU of 
 thu Holy Ohort woro niuUlpUwd." AcU Ix. 31. Phniio- 
 ology M«|ually oxpnwivo of n» d confomion to tho faith, 
 is employud n^npocting thono Bociutiot that woro gathurod 
 from a^ong tho G«ntilii«. On hearing tho gtMH>ol, 'Hhoy 
 woro glatl, and glorillotl tho wonl of t!io Lord ; and a» 
 many as wore unhuaod to utornal Ufo boUovod, and woro 
 
 u 
 
 
itMmd aU with one voice ahaU declare, tha-t to come to- 
 gether on the first day of the week tobrc^k ^^ead, ™ 
 from the beginning and for many ages the c««*o«^. *^ 
 tuiintermpted, tmquestioned, undisputed practice p£^ 
 
 christian Churches >-as much so as " ^««.*^«"^ /"^^ 
 to sanctify the Lord's day, or to pay, praise and pi^h 
 Se apostles' doctrine upon it :-that as this was the most . 
 distinViBhing part of their wor^p, ^ was .t what they 
 ^dthTwo«hipwere <1^-^ ^JJ, and the actioi^y 
 wWch among themselves the Lord's fjr y". ^**^ ' 
 
 4^conseq^tly they ^-J^i^* "t ^^e^ 
 
 omitted, while any degree of the purity <>« J^^^ 
 
 remJned among them. Ho w strongly doe a ^ a^ l t hi » pla^a 
 
 X^V^Lus! How dearly ' does tWs appear aa 
 
 Se^ht fromtiie scriptures ! And wh^^ mi.^^^ 
 reflet ittooinsodirectamamiertous, whatoaii wedo 
 
 H- 
 
 '^ Mdsheto'8 Ecdesisstical Hirtoiy. Cent. 4. Ch»p. W- Sec. a. 
 
 ■iSiiftHJiiiiiiiHHi 
 
 — %V* V-a- fra* * ' . B — ^ 
 
 ««. ,*1UI to bt tiaiH..- I C«r. i «. Tlw K|»l«*iiMi* 
 iM tlyUia " i^l*. •«»** Wlhfal Ui Cliriil J-mm.*' K|»ti 
 I. I f rtmi •tteh |.UrM«.»Uitfy, il U manlf^iii Uml Uw 
 
 «l«ii«« .»f b«U«vuwl-«l lH,niuus wUu h*.l iMyM«a Irum iUNilh 
 
 into Uf«. . , , 
 
 II UiiM a|n«i«, i»«^ '^w «*^*y ohuwh*! w»w ««»tti|Hii*l 
 
 of Indiviauak wlio i»wf««Ni«l to ham imon br..U4(hl U* Iho 
 
 knowlodtfti «« ^ ^«i"»- ""*> *' **^ *•**" •^•"'' ^*'"* 
 lb»r« lu. fkirix'*' •<'• "» "'"•* i-HJluUi* f No ono can doubt 
 ilmt llww w«ni. Uul wluil «uiiclii.iott b to b^ doauc*! 
 Iruw Uib I Aw w« to liif«ir ihal a pr««i«cttotti admi.- 
 Mon to tho f«iUowslilp of a chuwh b ■oriplural and pro- 
 CirtTt No iuoh Uiiiig. U m»"«^ n«^«"^ ^ f«.r«otton that 
 In Ihu prirniilvo a^o, wlwuuvor a null dUcuvurud by his 
 •wmdudLMiAt liis hoart was mi right willi Uod, ho waa 
 McIiLlod irtnnino c»w»M»*"»»«» "r^»>« «•"»"'*» **> which h« 
 b«long«4 Lo«)k, Cor oxainpl«, at tho cano of Kimon ^^_ 
 mm. Tlio discipM wjoiwd to rogurd liuo aa a brother, 
 whenov«r lu» inw character was revealed. Hyiwcritci may 
 
 ■""'>.,,, 
 
 ,«. ,..•.■•■"■<!■*' 
 
H. 
 
 VJI v«'v 1 
 
 f 
 
 he Bucceeded 
 to attend to 
 
 no farther tiw^ in prevailmg on the iHjopio 
 she ordinance once a month. That Luther 
 
 inferred fro 
 
 4'n Attend to Cne oruiimuvu w..«.x> - — 
 
 ™ of the s«me mind with Calvin on this pomt may bo 
 waa oi wie «^ ^ .. churches have a 
 
 ne mum win» V."'' » - 
 
 inferred trom the fact that the Lutheran churches have a 
 "mrunJXery Sunday, and holiday t^^^^^^^ 
 vear The Jcntiments of Cranmer, and the other found- 
 eTof the LgliBh church, were precisely the «*«»«. J« 
 To^ i(m inthe^ made tor the celebration of the Lord, 
 C^r^ve^ Lord's day in all the Gatbedral clmrche^^ 
 KnT' whc^nbibed his theological pnnc.ples from the 
 Genevan Iformer, was very anxious, on his return to 
 ScotlLd % prevail on his countrymen to commumcate 
 bcotland,/«) pre mx^^^ „„....,, f^^ ^y,^ attainment of this 
 
 at least n/onthly. His effu it s for the att a imnent. 
 Zit iareeriy communion, a practice whxch ubtmued 
 • BaiidaU on the Lord's Sapper. 
 
 A 
 
 ft-lLim-ni . l»»a It !• Ut If. .Ill l»ui« ..l.»i..«» lk"tu IU» lu 
 
 MMsnul Ku|>|i«4Pp • < U'timliHl. Il« »*)••>« !•> Imvs U>(l lH« 
 aiMMiinoul iinini*»li.»l4!ly ^tlvr %ha evUihf^Unn «»l IIm ihm#' 
 ofBf, U» pn»eiK'»l tm Itk iMuriUinrti* ^rmnd H» **»« Chi*! 
 l*rl«wla Mi4 l*ti»rkii««. UmI atliuU tlml Juitna mim ptw- 
 Mnl al Um Ul>l« wtivn llm iMAvaitly H«vlimr plMwl Um 
 •tubtotiM of hto Uxly and hUtoil U\U» tU h»n«lii »»r lil» dU- 
 d|>UM J wlial fuUowa I that umcmlly |wr«irt« fth«>uUl U 
 rec«ivo«l Into chunoh ctniimAiium * M.««l jMBurmUy not. 
 W iMt WM tha fliuiracWr of J iuIm I Ho wm iu»I au ofkmly 
 wioktKl, Unmona man. Il«i •o«m« to liavo vnjoyud Uw 
 oonAa»ne« of his fuMowdkclpK up l»j Iho hour in which 
 h« Uiirayod )ti« Miuitor. Jwdaii waa a Ay/«<rrf<#, |wrha|»a 
 a iHjir-d«H.'«lv«r. Tim eircumataiicc, Ihuii, «il Judaii Wiim 
 imsmui whim Ui« U^nVt Hu\*\m wa« inHtttut««l->|( U waa 
 iho ca*>— provM that hyiKwritua may cnHjp i«t«» thu (mmI 
 TCgulated church, hul it can novor prov»», that panwna 
 wh«> give tM ttitUHf n/ puty ahouUl l« adiiiitlwtl Ut ill* 
 communion of Chrlitlan •cKntitiiw, and »hould bo allowed 
 to take Uioir plaooa at the table of Uic Lord. 
 
 ^ife~. * 
 
Presbyterian minister ifW^Tow York, in lu^|jMHIp^t- 
 ters on Frequent Communion," pleads wHBP!I^P«ntly 
 lor the weekly observance of the Supper, and feelingly 
 'laments the want of it among so many of the churches, 
 ■n one of these letters he very strikingly remarks :^ 
 '-^'^* 3 Paul to rise from his rest, and to visit our 
 one pf'^he first things he would miss, would be the 
 iiion tiM|& .What would be our confusion were he 
 _^dro38 usWmquiries like these : ' HoW often do you 
 r^ember your Redeemer in the Sacramental Feast ? 
 Ev«^ Sabbath? Every otlier SaWth ? Every third 
 Sabfet^th? Evory m onth?' Alas , no. This was never 
 
 
 ^ 
 
 T 
 
 ■^■ 
 
 heard nor thought of among us— '<How often, then ?» 
 Oh I feel the rising blush— but "the shameful truth 
 must come out ! • Generally, not more than twice in the 
 yew:/ What astonishment would seize the Apostle ''— H® 
 would hardly own us for disciples 'Is this, christian 
 
 JSSL. 
 
 l{«>lh<»r ti<>l U% Iho (jhurvh, IhiT tw 1^ Mfory "TW Aotit,** 
 Mul JcMiiM, **i$t ih« wofUI.** It !• In IIm mm\d lh«l Ik* 
 
 tmf^-'f l«i Ur» UifwIliM^ In mdtAf, mil lu Ih^i fihurvh of 
 CJMil. It U iwH MrMtitn 1^1, wlUi t^i« M|»kn*4i(»n b#' 
 fnjr* ih«Ar *tfm, mi%y •hottUI Iiavh iiifi»rr«4 f<^>*u *)>** Hriklil* 
 lh«t (ittr liunl iiitniHUnI ipniiiiwi t>f aJI lilMrtwilMni lu mim* 
 oiala |tigt«th<»r in ttt« («|t<»waliitM>f Ihu gtMiwl I tlta IniUl 
 i% Um |i»y»l)b Vi(^iy» H^nriMttii} lu (!Hri«llAii otMnmutiitMi 
 ftl All i anil ihtiM wIm> ilfw llUi Ihk litfkl \mikf Uim«ul* 
 fthia iifniirMttftt o( OM %eti[tt^ 
 
 ItHl il Km tMwii wi<l, UiaI Io Iturfiil im ormnnnilim m an 
 itt<lM|iatuMlil<} |)ru rtH|uijittii fiir ohurch («lli>wiihi|>, di ly 
 MMttuta A iironigiilivo U» which moii mh ntH tnlillm) — ih« 
 prvniipUiv* of MMrahitut tlw h«Mrl. thb by no nM*na 
 fnttawi. All UmI ehttrehiM Imvo » Hghl t^ iluniMul from 
 ItiiMo who iM«tk mlmiiwimi l<> Ihttlr eumiiitinliHi, U, * (>r<>- 
 hmUm of !ov« l«» ('hritl, ftml a w*ik imkI c*»nvMnii%U«n in 
 iho world coiiMMtuiii with that |in>ft«Mioii. ^(^tinduUtlM f^C 
 OhrUilAn f«lla«nUiit> »wiy bo tlo««tlving thotiuwUon, or il- 
 tem|>ting to docoivo othora— thoy may bo hyi»*>c'lt«» » *>ut 
 
 m. 
 
 'M. 
 
\^ 
 
 W*^ ■- mcmorftte his dying lovo cvoiy first day of the wook.l^. 1 
 
 ia very evident that the primitive bciiovora came togethoir _ .. 
 
 ^ ©veryLord'a Day for the express purpose of breaking 
 
 broad, and it is as evident that every church of Christ 
 should assign to the Lord's Supper a very prommout 
 place in the worship of every christian Sabbatli. It is 
 r t not left to our option to attend to this ordinance or to | 
 
 neglect it, as may suit ottr convenience or inclination;^ ^. 
 
 ^ ^ the Lord Jesus expects all lus people to follow the exam- %,. 
 
 pie of the early churches in showing forth his death as 
 often as they commemorate his resurrection. It la not I 
 
 -^ — eas y to see, then, how the believer can neglect the dying — _ 
 
 * - command of his Lord without sinning against him. 
 
 Many are ready enough to admit that the primitive -.t, 
 
 T " r ~ B^ tlie Lord's Supper every first day of ;^ 
 
 theweekjbut they are prevented from following out . 
 
 *' 
 
 laiay (.aU*«», ll»*l ntmm IhH I^ %nm MUtwmr* »! Infill 
 ^fitHid trtti UwNit wha Mv» •t|Mirteti«««l m thmtaitm itl hmf% 
 ^^^*h»MM tebi ihirtr |Aitf«i •! ilw UiMm «i Ik* Uiwl Aii4 
 ll b aiiMiny HNMiUbMNI, lrt>tti lH*> ovuIimi^ iHaI Hm Immii 
 MlAiKmd fftutt lUti N«w T»»liMtt«»il, iHiil ihimt wh.» tUi »«»♦ 
 lti^*l tm e«ni»«»»4.in l«»ti.i.l mmi Mwb*|i«iMi«liUi |»m'r««i«4* 
 9kim fiir CJhnnliAn r»)U»wiilii|s wmI who e^nmUitwie* • 
 ^»iiii«mt>iM AilmiNiiiifi «»l •*iwl» tft*! •*«•»•« Ut ifmmMrtA 
 oftUtuUMM €»l lh« H»i|»p«ir, emtiwi^ l» vi«««l ••. hi Mik . 
 rMiMtfl, fiakiwM* of lh« chtmshM itml wtifw |»UiiU»a by 
 Um AihwUm of thtt Urtrtl. "^ 
 
 Till* may »»• in o|i|>«)iiili«m U» lh« •©nUmwiito whUih 
 ■.Mtio #hi» gUrw» ovw lh«^ |»*i|«w mmjf Imvn oiil«rl«4n»d 
 on |h« •tthj^wl of saittiiMliin W ih« h «»nl'i IaIO*. IImI M 
 il n«v«r U» (orKiitUiii thai Uw i|U<Mitl(m ji n«4 l«» »» •««• 
 IM by Uu» viiiwt whi«h sny iiumi, or w^ e|«i« »»ttiion, 
 uuky h*v« IwUI msiwetiiig ll, but fey lA« »l''»rtl «/ (/.irf. In 
 »U multiirt lit UiU kind, mir iiplwM i»»»wt »w lii«»l« *' «« 
 Iha Uw and lo th« l««llmrtiif." The g»ncl quMlitm ia, 
 Wliat aaiUi Uw acriplura I Aaoartein wlial Iha N«w To*. 
 
 I 
 
 f M&L,^Ai^ 
 
'■ ' ' • • , ' • ' 
 
 
 • 
 
 ■ ■ • 
 
 # 
 
 • 
 
 • 
 
 *• 
 
 
 jhjlj^ 
 
 -4 
 
 j^^^ 
 
 
 ''i^jtEy 
 
 
 -Ni i '-^ ' '. ' ■ 
 
 
 • * 
 
 
 ■ 
 
 k 
 
 » \ ' 
 
 • 
 
 t 
 
 "<„< •' 
 
 • *■ ' '/ 
 
 . 
 
 ' , 
 
 '1 
 
 . , ■ ■ jj5I > ■ -"^ 
 
 
 , A> 
 
 <» 
 
 
 '>■ 
 
 
 ^ 
 
 ' ■ t ■ : ■- ' " . - ■. 
 
 
 
 » 
 
 '' 
 
 -' 
 
 
 4 
 
 _. , t . ■ - . ■ 
 
 • . 
 
 I ■ ' , ' . ■ "• 
 
 JBL 
 
 *" 
 
 .- -% 
 
 
 
 1 . , ' 
 
 '• " \ 
 
 
 II 
 
 
 
 * >• 
 
 .%'•' 
 
 ' * ' ■ ■ 
 
 " 
 
 .\hWeii 
 
 ^ 
 
 ,/ ' " , ■ " ' 
 
 
 }; 
 
 
 ■ • ' ' 
 
 _ 
 
 
 ■ " * 
 
 W ■ v; >':f.';,< -"^^ 
 
 
if we pmyecl only onco a month oronce i* 4U- - • 
 According to th? principle of this objection, instead of 
 the apostolidfc direction-^" Pray without ceasnlg, the 
 direction should be-"Pray very seldom : If youpray 
 often, you will lose that seriousness and solemmty ofBoul 
 with which you should approachthe throne of grace. Ihe 
 seldomer you pray you will be the more solemn, ardyou 
 will derive the more profit from the exercise. Every one 
 gees the absurdity of this objection when it is applied to 
 prayer, or to t3e reading of the Word of God or to any 
 other divine oJclmance : Why then object to the weeWy 
 observance of Me Lorcfs Supper on this ground? Tlie 
 breaking of bread every first day of the week has qmte 
 the opposite effect. When the soul .js resting on the 
 
 atoning work of Christ, and the mind 
 
 is in a spiritual 
 frame, the more frequently weaproach Instable the more 
 delight do we experience, and the greater solemmty do wb 
 feel. "Can any man conceive," aaks an eloouQnt writer 
 
 — > ■•• - ' ' — «|'|<nn»\ » v i u: Viwm 
 
 of tho Utnl it IN very obviouii tlmt no oonKiMtunt follower 
 of Chriat can couutt»rmiic« by hiii prtw<»nc« a proiiiiiicuoiM 
 a*M>mblago of coiiuuiinitiAiiU at that nacrod foaat. 
 
 Wi)nla ar« ina*U5qiiato to uxpreM tho foarfnl amount of 
 Injury that hati nmulto.1 from a |.romi«cno»ui lulminMioilof 
 ponona to tho Lord's tahlo. An im|M)wnK array of moi^- 
 bom ivthuruby aocurtMl to tho churchoii ; but oh f ou ac- 
 count of thiM tho name of (Mu-iHt in blaaphomod among tho 
 ungodly and tho profane— tho mouth* of intidoU oro oj)- 
 enod to jeor and to mock and to villify hia coiwo— the ' 
 churcli, instead of iitamling oroct among tho nations, ar- 
 rayed in hor beautiful garmonts, lies defilod in tho dust 
 — and iunnoi-tal souls aro ruined for over. O yo who 
 lovo tho Saviour's name, do yo not tremble at conaor 
 quoncoa so tromondous / Imagino not that you jiro 
 guiltless in tho matter, if you countonanco by your pro- 
 sonco tho admission of ungodly people to tho sacrod 
 ordinance. . . 
 
 One most ruinous consequonoo of admitting people in 
 ftn unconverted state to tho Lord's table, is the tendency ° 
 
imagine that the followers of Glu-ist m modem days, oeing 
 pWl in different circmnstances, are not calkd on, m 
 tlTpaHioular, to follow tli.ir example The reason 
 genemlly assigned for this notion is the following :-^It 
 Ts supposed tliat the eai4y believers, m conse<iuence of 
 the extraordinary sufferings to Which they were exposed 
 and of the abundant measxu-e of spiritual joy with which 
 they were favoured, tliat they might sustam^those 8U^ 
 ferinis, were in a state of continual fitness for takmg into 
 their hands the emblems of the body and blood of the 
 Lord, but that we, being very differently situated are not 
 to be expected to be so constantly prepared as they were 
 for partaking of the sacred Supper, and consequently that 
 th» w..kl y observance of the ordinance, which was pro- 
 
 the weekl y opservauw »x x,^^ ^^ > - 
 
 ner for persons placed in then: circumstances, is notr«- 
 quired of us. It isatonce gKinted, that between the 
 
 I Masoto on Prcquent Communion, p. 49. 
 
 with luj» friontU. O I who can calculiite the anutunt of 
 ivjnty tlukt hiwi iii.thlii way Iwou </»;*♦' to Ihf ionlt of m«n I 
 MuUttudiM havo plojuwd thoumelye* with ft pwfowion of 
 Chrbliftiuty; with hoarUunfun*) wed liavo they Unjuftdmit- 
 tod to the tfthle of the L«mi : wnl they have g«mo down 
 to the grave with a Ho in their right hand. O ! how tre- 
 mmdoua it tlu had of r>»ponnihilUi/ that vM on Chrittian 
 miniatera and Christian veojiU on thia account ! 
 
 IlumomlHjr, dear reader, that, if you are luit converted 
 to (J«kI— if you havo not bolievod in ChriMt— if you arc 
 wot a cJiild «»f Ootl through fiwth in ChriHt .loHUn-you 
 havo no right to approiujh his table. Tho Ijonl'H Hupper 
 will do you no good unless you are born again : it is not 
 designetl as a converting ordinance at all. It is intended 
 for tho friends of tho Redocuior, and not for his foos. — 
 Poo[)lo often speak about atluiiiwion lo church ptivdfgcay 
 and piirticularly about thiv privilege of sitting down at 
 the table of the Lord. This is indeed an exalted privi- 
 lege to a chdd of iJod, tho highcut which ho is i)onuittod 
 to cn.ioy on eavth ; but ah ! it is no privilese to an un- 
 
 %- 
 
tion which the primitive believers were privileged td 
 possess, may be found in their close adherence to the 
 word and ordinances of God. ' ' They continued stedf astly 
 in the apostles' ' doctrine and fellowship, and in breaking 
 of bread and in prayers. And they did eat their meat 
 with gladness and singleness of heart, praising God, and 
 having favour with all the people." It surely cannot bo 
 right to plead our leanness, ^our want of spirituality of 
 mind, as reasons for not following these early professors 
 of the christian faith. We axe not straitened in God, we 
 are straitened in ourselves. The way to attain to that 
 ardour in the divine life, that exalted spiritual enjoyment 
 with wliich the primitive believers were favoured, is to 
 wait upon God as they did. The ordinance of the ^pper 
 
 is" designed, and admb:ably fitted, to strengthen the 
 followers of Christ when in alow and languishing state, to 
 revive and refresh their drooping spirits, to assist them 
 onward in their heavenly way ; is it not reasonable^ then, 
 ■ that they shouldoften partake of this aaered feast, that 
 
 I 
 
 _j 
 
 blood of the lionU 
 
 It !■ » ■olomn thought, that without convenion to Oo<i 
 thoro can bo no adtniiwiiou to heaven. Why thon iijok 
 AdmiMion to the UynV* Ublo whilo you aro unvMU-donod 
 and uiinmowod J llomombor the striking wonU of our 
 Lord, •• Except a man 1h) Iwrn again, ho cannot am tho 
 kingdonvof God," J>hn iii. 3. ♦' Except yo roinjut, yo 
 ahall all likowiiio p«iriBh." Luke xiii. 3. •* He t)»at bo- 
 lievoth, and in baptiwjd, nholl bo navod ; he that Ijolievetli 
 not shall 1h) damned." Mark xvi. 1«. It in high time 
 thia all important matter wore sottlo*! ; for you have not 
 a momout to lone. O floe to Christ without delay, and 
 ho will save you with an everlasting salvation. Lot it 
 never bo forgotten that a fonn of g(xllincss will avUfil you 
 nothing on tho great day of account ; and that unless yoti 
 are renewo<l in tho spirit of your mind, your admission 
 to tho ordinances of the gospel will only aggravate your 
 doom ill the pit of woe. 
 
f otind ill the Sacred Volume. Read the New Testament 
 from the begirniing of Matthew to the end of Revelation, 
 and you will not find the shadow of an allusion to any 
 thing of the kind. You will find fasting recommended in 
 the New Testament, but no mention is made of fasting 
 in connection With the dispensation of the Lord's Supper. 
 The truth is, the days to which reference is made are 
 entii-ehf of matins inventimi. They were altogether un-- 
 known in Scotland for more than a hundred y«ars after 
 the Reformation. They were never heard of till the 
 period of the persecution that took place under Charles 
 the Second. The days of preparation, therefore, beingv^ 
 entire^ of man's instituting, it is manifestly wrong to 
 p ndftr them a necessary appendage to the Lord's Supper. 
 
 such 
 
 Se genuine followers of Christ stand in need pt no 
 preparatory services when they approach his table ; and 
 ^ose who have not tasted that the Lord is gracious, have 
 no right tQ take into their hands the memoriato of his 
 
 1' 
 
 O-N- 
 
 Xi 7tho.« thiTigH TO .« ;" Uwy would b. at »u io- t« 
 I^TUin the mind of Cliri.t ia referonco to tlu, (nHiUcncy 
 with which ho «x|H)cU hi. p««i,lo to commomorato hu 
 
 **iut tli« Lord*. Sapper should bo often colobrat«Hl. is 
 ,„iuu£-«t from Uio very ci.«.^. of the ""^J";;""' J. I* 
 intondod to commomoratu the dying love of tbq Saviour 
 <1U, promote the work of grace in th. soul, of hi. people 
 -to exhibit ih« blewed union that .uUa«t. among hi. 
 genuine followert-H«»d to hold up to view the death of 
 the Sou of Qod a. the solo fuui.datloa of hope to tho 
 uuilty. Now, u it not reaiwrn^ble to .uppo«» that an or- 
 EL inatitutod to promote the^e ghiriou. eod. shouhl 
 ^Tb^d vary fr^uently 1 If these be the objects 
 
 whiTit U intended to serve, is it not PJ^^l^^^^y «^,f f 
 
 STt the dying love of the Redeemer sl^uld l« oftoo. 
 
 Xy often commemorated f Admit that the Now Teste. 
 
 Zlt were alt<,gether sUent on the subjeet, that not ahmfc 
 ^;i?Ii;,^ten « te tho fluency witk which tho ordum^ 
 
WoUK. il VWl» CHAW ,»*»"»e — '- w 1 • 11 i. 
 
 weigh the matter candidly and prayerfuUy, and foUow out 
 yoS conscientiom convictions. We have seen that ^ 
 Primitive saints me^ together every Jiord's day for the 
 brealdng of bread ; and aU who love the Saviour are 
 solemnly bound to follow their example. 
 
 ■■ ■ . 
 
 i, ■ . 
 
 ■' ■^^^:^^=^-^^^ ■ 
 
 
 
 (1 
 
 
 
 
 
 
 '4 
 
 
 
 '■"■ ■ .. . .•■■■ ..' '■■ '■■-'." . 
 
 
 - ■■ ■*: ,-■■ ■ .. 
 
 
 
 - ' ," , " " * 
 
 
 .•' ; ^ ..: 
 
 .. ■ •■ . •. • ■. 
 
 ' ' ' ' '■ '#'"'• 
 
 
 
 lOVELL AHD OIB80H. rHIHTUM* lOEOBTO. 
 
 
 : -'' -'.'-■■^ ■'' 
 
 •Aorotl r*3»i. Tlioiw ol-iorvaiicof, m won iw wo iiwiuwiuy 
 with whi^h the ordinanc*) of thu Hnnwr •hcnihl Ihi al- 
 tondod to, rout on other groiuidii. In rognnl to all Buch 
 ca««i, the Word of Oml fumiahon what in tantainmmt to 
 » procopt,— ri«-. ^ «wim/»/* o/th« Apottolkal Chnrehtt, 
 Kvory thing relating to the c<m«titution, and gc»v«nnMn«nt, 
 and womhip of thuw primitivo socioties, wo« diiitinctly 
 arranged by the apostles themselves, the inspired anilMis- 
 wvlors of the Lord.^ Now, it miist never In, forgotten, 
 that the ojtatnplo of those churches U ol)solut«ly unpor*- 
 tiye on all the followers of Christ— that it is.ui obligatory 
 OS any prec«u>k which the New Tustimiont contains. We 
 have only to oscortain, then, from the inspired record, 
 how often the early believers mot together for the celo- 
 bratimi of the Lord's Supper, to settle the point. The 
 moment this is satisfactorily established, the question wiU 
 be for ever set at rest in ths.view of aU the genuine fol- 
 lowers of the Lamb. 
 
 In the second chapter of the Acts of the Apostles, v. 
 41-^47, the Bocred writer pi-osents us with the most com- 
 plete account of the worship of the first Christians which 
 the New Testament contains. "Then thoy that glaiUy 
 
 .^.. 
 
 
«dol««ne» to be much fittedto ^n™'- ;- """i ; 
 inquirer, »nd remoTe the difficult«a of the humbte 
 ^«tor ThoBe «c,u»nW «th the .uthort wrrtmg, 
 Jl recogni^ »t once, in the foUowmg m>,.retend.ng 
 Ze. hif^ -ndpur»nddis.rimi,.ation, andr^ 
 af 8uocinctne» and paucity of iUustration »hieh suited 
 to^al de»gn « equaUy suited to their present 
 
 tulof different denominations are »''k»f *»^^, 
 
 . aoostoUo practice. The open avowal which several 
 
 STrs L the EstaUished Church of Scotland -d 
 
 fi^ion Churches have -'^'' " J"" " ° J .^^^ 
 communion, excites thehopethat tws part o( 1""""^' 
 
 .hould never have been removed. And the pubbsher 
 
 U 
 
 
 J 
 
 caiHicity, aiul c.nMcciuonUy, that tb« I^»r«l'« «';Pl-r wa» 
 "uli^raL every time they an^embled f..r the „l-erva.u:e 
 of divine womhip. 'nuHi.aHM.i«e. therefore. pr«>ve« t»^t 
 Um church at Jen»«alem hr«>ko \.rea.l fren'»«n"y- ""''» 
 It will bo r«uUIy aamittcil, that the memlmm <.f that 
 Lroty mL^otherfor the worship .,f OchI at Un«t every 
 ^t day of the week. U it not evident, then U.t they 
 celebrated the sacred Hnpi^er eve^y L'^rd • Day ? Jl the 
 instruction- of the apo»tle«. and c-*"''"^^" J,"/^ ^; ' 
 nece«.ilie« of the wunU, were observed every L..r « Day, 
 by what proccM of reasoning can .t Ih) Jiown that the 
 Lord'H Supper wan not r *v„ »s.«« 
 
 Tlio next pasnago where reference w m.wlo to the tune 
 of rilvu.g\hiHordinance. occur, in the »» c^^^^^^^^^ 
 the Act« at the 7th vemo. ".And upon the fin»t day c f 
 he week when tie di«K.ipleH can.e t.^ether to »>roak bread, 
 p:;preuched unto them. " We uro told in the pr- ^ 
 part of the chapter, that the apostle ren.au.ed at 1 ro«- 
 Lven davH on the occanlon referred to, in order that he 
 :::gW have an opportunity of meeting with the d.sc.ple., 
 
Zrrf "'^^ ""'' *^^ resurrection api;^!;^"*! 
 death; l^ede^th being the atonement for 1 and thi 
 resurrection the evidence ^t if« . i ' *"" **»® 
 
 thifi« K^ ^ «viaence of its acceptance. Can anv 
 
 thought ; .hy Zmlly Z^J'^'^ *^» '^ 
 tion? ' _^ ■ '^'^ Z^® »®Parated m conunemora- 
 
 tin^S^'T?""" '* *^ determinate in theScrip. 
 sZiirr !^! J.^! frequency with which this ordinance 
 saou J d be ob se rv e d, it j i mJ. «fa... i . • >. _ , "°° 
 
 predicamBn^ Ti;'"' *"«!"»* 8*ana m a very peculiar 
 
 .-|P' 
 
 . I 
 
 r<t 
 
 ^ 
 
 U.UI.HI to th« Lonl't Hu|.p«r w««kly. - »haii yo como 
 togoUior Uiorufuni iiiU) *m« i»U»c«, thi* U uol to oat Umi 
 Lord'* 8upiMr. " To oUikiii » pr»»lH»r vi«w of Uio fon» of 
 Uio arguuiunt tlu»t b auducoa fmiu iUb !»««««*«»', i" ""l^- 
 purt ul llw wwukly oli-urvauco t»f tho «.nhiuMiu«t it t» 
 nocuMory t4) Injur in uund, thut tUu church at Corinth Imd 
 bocn in tho Ijal.it of ttttcntUiig to it in a vury Uuproimr 
 uuuiuur, anil tluit tlm iirund ».hjoct which Tuul lind ii» 
 viuw in tho lattor i>art of tho cliaptor, wm t«» rectify Uw 
 abiuuM that ha- 1 croi.t in amon«iit thoiu in i-«gar«l to tho 
 maimer of culol.ratuig tlw Hu|.|)or. Tho vomo which !u« 
 boon (|u .toil »how«, tliat thoy woro In tho habit of attouJ- 
 ing to tho onUnanco ovory Umu tHcy cawo togothor aa a 
 church, although in a vory impr.i(.orau.l uiihallow«a man- 
 nor. Iiuitoa«l of niuiply puiUlfiiig of tho biciwl and wmo, 
 and thui* couuiicmoratiiig Hit/ dyiug lovo of Uioir Lord, 
 thoy doHocriktod Uio ordinance by making it a common 
 least. Tho Apoatlo bhiuion thom for thin, and iM»int« out 
 the modo in wliich tho Suppor wum to )mj colobmtoil. Tlio 
 (act, howovor, of their eating tho Lord's Supi^r .m o/ecw 
 a» they came tuyeUnr in a church c(ij;ac»<j/, rondon it ovi- 
 dont that they obsorvcd tlio ordiuauco 0V017 first day *)t 
 
 i 
 
HP 
 
 «™„ ,^,v^nou^vc, wio opservance was attended to, it should 
 be doue iu a certain manner, and /or « certain eud. 
 
 5. In Acts ii. 42, it is said, respecting the church" at 
 Jerusalem, immediately after it« formation, "They con- 
 tmued steadfastly in the apostles' doctrine and fellow- 
 ship, and m breakiiig of hreM, and in prayers " Now 
 assumm,, what none of you wUl question, that the 
 
 breaking-of bread" means the Lord's Supper, the passage 
 clearly suggests-l^^, The general idea of freqmncy-Zt 
 how otherwise could the s/mrf/a^,te.s.s of the church in the 
 observance of the ordinance have been immediately asoer- 
 tamed? Had it been celebrated, for example, once in 
 SIX months, it must have hemi mmc ymrn boforo at e ad- 
 
 fastness could have appeared :-2r%. Its b^iug a part of 
 the regular state4 service, of the church, when they came 
 together, by'Divine authority, for the puqjoses of social 
 worship; for it stands as one in an enumeration of these, 
 and not at all as a rare or extraordinary thing. 
 
 
 " 's 
 
 ^t 
 
 i 
 
 mlUI to totn«m1»miic« ht* «ty>»« *"^ . "? t'*^w*>»Hi '^ 
 «ymlK»U of hU bnAmi U-ly mmI «h««» »»I'h»I. Now, Mi% 
 he bontd In mliMl, im hiM. iilr«Mty \n^ «l«trnrml. thul tho 
 »juunpl« nt th« ii|).«to|iaU chumJu* hiw th« full fnrw of 
 lh« twmt oipllcil prccpt. til U not clear cm WM.n clay, 
 tl.«r«f«r.s thai it U th.. duty of «y«ry aiH-MiM. iK)ci«*y 
 that pr.»fiM*« ti> Im» fimned nftor tlw priniltlvu mmlol, to 
 •how f«.rth eiui Hnviour'* iloath m oft«n m thoy cmio to- 
 gothor for tli« obiorviuic« of .livin« ottliiMinc«« f And 
 d(M« it not follow M a uoctitmnry con«*H|n«nco, tlint tho*> 
 cliurchoii which n«gk'«t Uio we«kly olmsrvancts of thoRup. 
 p«r, and which irurTmind th« L'Ttr* tal.lo only onoj • 
 month, or once a Iialf year, an. not in thl- «^i;'«*' '';'• 
 lowom of " the Clnirchen, which in Juduft w«ro In Uhrtat 
 
 ♦•It appears to mo a fact of much inii>ortanc«^ In tina 
 argnmont," nayn ft judioioiw writer .>n thin «ubj«ct,^'* that 
 It ii inipoMiblo to frauu.awainfactory pnn.f «.f tho Dlvino 
 apiK)intnuMit of any iH.rtinn .»f chrintian wonaup, which 
 docm n..t imi.ly that the Lord'* SupiKjr formed a |.*rt of 
 the ordinary wonOjlp of ChrUtiaiui. Dow *ny one ask 
 
 i 
 
■t' 
 
 •*^Ki ■^'*''*^®^^«^a"Ple can bfi clearer; andshould 
 it^PUeged that it proves <oowMcA; because they "came 
 together" on other days, as weU as on the Lord^s day, our 
 answer 18, though we can only state without illustrating 
 It, that their other meetings were ^-oi^ntory, whereas 
 their meetings on the Lord's day were by Divine authority • 
 and the authority which enjoined the day, enjoined also 
 Its observances. These simple scriptural arguments might 
 be confirmed by an appeal to the universal voice of anti- 
 qmty, so far as it can be distinctly ascertained, in'the 
 times immediately following those of the apostles.. Into 
 this detail, however, it is quite needless to etif.pr 
 _ I trust what has been said may confirm conviction of 
 Dmne authority and primitive example, a^ totheweekly 
 celebration of the ordinance of the Supper. And if that 
 authority be admitted, then there must in aU cases of 
 
 F 
 tl 
 
 g< 
 b< 
 ei 
 ai 
 
 oi 
 sc 
 fe 
 Jt 
 ai 
 ai 
 
 V 
 ec 
 
 m 
 
 i^aiki 
 
 •• ■ . y* 
 
 Mc«)tt>|MUiii»«iil «»f U>« I^mtU'* Hii|»|«r. Ilul U I w« miikwl 
 why, whim «»ii Uio ftr«t ilny t»f lh« wo«k w« mo«l f.ir d.w. 
 ^ Iriiw, ai»a fullimiiliip, wwl |»niy«ns wo a«» mil ht^mk »»r«Ml, 
 • I am afrmiil no othtrr wiMwur ain Iw giv«tt UiAii »W^ J-- 
 Wo do iiol, in IhU omw, kw»p Umi onUiwuic«» m th« 
 »|M«tlm doUvwwcl lh«m to »». Tlib b Um. •uUlmico of 
 ihu argtinimit fwm tlw pmctlc* of lh.» «^-wtoll<»l dmr*h«3ij, 
 Mid il MHjwiii t.i mo moot i»luiftu:U>£ily ^» »»Ul.li»h 
 ibo .)I.Ug»tioii not «mly of frtwiuimt but of wwWy oom- 
 muiiUm. Oil ^ tftmo prliiciplo on whl«h chriiUan 
 ' churoho. moot without ' bronklng broa.1,' thoy mlnht 
 mtirfc wlthoul 'aoctriiio,' wiUiout ♦ f«llow»»»lp,* and with- 
 
 oulprayoni.'"* 
 
 TUo pioun rmwU^r in ftiructioiitttoly urnwl to turn Ui» •»- 
 lonllon l»» the iiivuMtigntioii of thi« im|H)rUiit aubjoct. ' 
 Lot him imdoavour to divort hi* mind of prnjuaico, and 
 of pro«onc«ivua opiiiioim, ainl U't »»iui pray.irfuUy connuU 
 bin N.iw T.«tiuiitmt, with a vi.iw to luicMrtuin how oftoii 
 hia Saviour oxpotU him to coiumomorato bin ayiiig U5vo. 
 
 ' •"lltnta on the Pi,nn»n«nl ObII((»t«on »nd frrquont ()b«^rv*no«i of 
 Iha Lord'* Muppor," by Dr. Johu Brown of Kdlnbumh, p. Mi 
 
 ; 
 
IIUC 
 
 uld 
 ^nie 
 [)Ur 
 ing 
 eaa 
 
 ty; 
 
 Iso 
 ;ht 
 ti- 
 he 
 tto 
 
 purity and vigour of tho iiriuciples of the Divine life in 
 their souls, and, consoqnently,^^ the consistent practical 
 godliness of their lives, depend on the constancy of their 
 believing remembrance of himself. He knew, too, how 
 eminently this was fitted to knit their hearts to one 
 another in love. For these ends he appointed it ; and if 
 we viUue these ends, we must not neglect it. 
 
 Brethren, otur attendance on the instituted ordiliances 
 of the Lord must not be allowed to depend on any thing 
 so necessarily variable and fluctuating as the frames and 
 feelings of our minds. This will never do. How Would ^ 
 i t answer to a pply s uch a pr i nciple to the regular morning 
 
 of 
 ly 
 at 
 of 
 
 and evening exercise of personal or domestic devotion; 
 «md to neglect these, whenever we felt our minds not 
 quite in the frame we might desire I If you complain of 
 coldness and deadnessj is the proper remedy for these the 
 neglect of the very means that are appointed for ^ritual 
 
 ^J^^^^^b 
 
 I 
 
 K^xlm^iU^^ hlHoHim tor ^lu.loi'U.m «|v.n m^« ^.n^v 
 
 Th« following •ccmni of th« wof«hi|» of Iha «hnr«li*^ 
 nboul 0110 huuArmX md Ihlrly y«*« *««' «»« »">[;» • *^ 
 
 cm-Ion, b fr.«.. th« !»«'» "' •»«»-»'»• ^[^^'' " .Jl!!l 
 oriKiiMiUy a h««llwn pUiI.«i*»|»hi»r, U«» wh.» wm «tmfert««l 
 t., U»u f*llh of tho Cl.«i»«l, *n.l lw«Mn0 an aM« •ml ttii- 
 <Uunt«Mt chainpUm of thu chriirtkn c*iw«. On tho »Uy 
 t)uUi»calM HnmUy, aW Ih* (Thri«U«n* miwit U»ict»l»wr, 
 Ikk,4.i.« Uwit U lh« V of .mr Havlonr'. r.>mirT«elU.n. 
 »n«l Ihmi wo have r«»»l *> «« Uw wnlin«« of lUa l»r..ph«te 
 wid AtK»itt««. Tlili done, the PtmiAmi make, a •peecfi. 
 •«hortlng the people to pmctlio what Uiey Imvo hoanl. 
 Then wo aU Join In prayer. Tlio bnnvl wlno and water, 
 are then bwunbt forth, and tho l»r«.Uleut haying •«»"« 
 /Lured out prayer, •n.l prai*. U> O.hI, ther. U • dlalrl - 
 buli.m and coinmemorati..n nia.le of the wcramonUl el^- 
 mentis Lant of all, thoiw th<»t ar« julU»« and able eon- 
 iribttttt wliat they Ihlnk ftt forthe im<of the u»di«ent 
 U not IhU a .trikinK comni««Ury on tho Uaut.riilly .miplo 
 account which Luke Kiv«« of the worship of the ohnreh 
 at J«ru»ttU>m I " They continued utoudfantly In the Ai)o». 
 
 ^ 
 
re»emWanoe of his l^athT TA ^T^"'"* H ^^^^ 
 
 <^ev»e,^'ilcco,«p^il^„^™'^™•" ""* "' '•'votiol with «,«. 
 . *• ^'''<loe>iiiotacci)«]«Hn. . / 
 
 •»'"•">»' «rvico7a,;i7f"rto J",'''*''"' *" /"'«■ acts of 
 quency « ever thought Tf ^ t "" """'' /'«» '« mire. 
 
 ""ovro^Ubethee**, tCt So^L" '«>-irined, for 
 T . . -ail uequent prayer, ineditotioB, 
 
 / 
 
 th( 
 wi 
 be] 
 
 ohu 
 per 
 £ftl 
 Im 
 Son 
 torn, 
 
 on tl 
 duy 
 not 1 
 fiocr 
 
 ■'■r 
 ■7'.-- 
 
 all •^ of »»«.. h*.« l|it.«» . ^-A- «»- *'"""^, ^""^ - 
 
 !i:;ri;:i u^ •., g*- uu. r^- • r »»•- « • -^.^ 
 
 oliri-iuu. church- >-l-i »«h «» •• l» ^ -^^ "^^ 
 
 ihu u..U.r U(.« «. I How ofcMirly a.K« IW. api--* - 
 , it too in w diwct • m»n»«r t«> ti., wh^l «u» wo da 
 
,.-.* 
 
 th.2 uT ' . *"* chocking th<3 preBumption of 
 
 the thoughtlcHB and the wortdly. nerve* only to agitate 
 
 ^^edle«« fearBjhe spirit of the t^id «ol^diffident 
 
 Id mm\on of the Apostles, the pajtors of the nncbnt 
 church d.d kof^p up the pracMce of celeb, fe the Lonll Z 
 P^revery Lojda Day. th.ough ,ho s.conr.Lj. fou^^ , a?d 
 
 I might cte m«.,y passages from the histofics of Eusebfus nC 
 
 Sorrates. and the w,!»m„^^#« i :.. ,, . ,, . """'"» ™a 
 
 I. Cypnau, ChryiinB. 
 
 Sorrates. and the writings of Jualiu Marty 
 
 torn TTin l- .t i CT * l._ , . -. J- 
 
 torn II,.,„,„, Ambro.e, AugustiD,., »„,1 J„,i.,:„l olheii *l,o 
 OD ,h»t .ccou„^ „,ed to oall «,e Lo, ** (Jay rf,„ „„„V. X' 
 
 Bacr<mmua 2).r«(.r»-(Miiii.t.r of the Church of ScoBud). 
 
 •/:: 
 
 .•lfl 
 
 fiMiiivA I lull IK« |wi»J»iiH«t •g^i**^ ** ••• •" ""r * . 
 
 « 7*. «». »."..! ...h .:^.in .« .Ub H.« «» »• 
 
 u,f«T..i <t..«. .»« r«i u-i u- i-"i««" •J""'- ''•7 • 
 
 J^^.rp«,ril ..n hi. c.««ln'..K« ... o.,n..nu«».«J 
 
 * 
 
!(|. 
 
 )-'^ 
 
 d'*^ ' 
 
 LOyXLL Am) GUSOV, PBISTBBfl, TOBOHTO. 
 
 IiIIIm T»w«i4*» tm iHto •wl»H<. '» •*»'*'^ *" •how-t ll»«l 
 
 |»r*«l>yt«rUn mmMmt mfiw Ynvk, in MMgOHHtfl*^- 
 IMS on rrwimml tJii«iiiitti»l«n.'* t>U«t« HiPi^^'t^y 
 for Um wimlily t»li«»r»i»ii«t» •»! lh« M«i|H«w, whI Iwwlnmly 
 bMMWiA lli« wniil «»l U •»»«>«« ••» w«ity •►' »*»• »httirvh««. 
 aiwi .»! Ili«i# U>ll#w H« v-ry •Irikiwgly rwrnarka 5— 
 
 l*»ttl Id rim Jrwm Hto rwil, •«4 •«» fWI our 
 
 ..„., mAW ttfti Ihiiig* Imj wiHiW m^wimUl l« lh« 
 
 „„4.,ii UbMk Wli»l mu%tlA \m mir «!«n|u»i.m wwrw hm 
 
 r«t4i«itiiU<r your |Ui.l«Bmer In Uw HjcrMtt«iil*l f i**! | 
 
 fkhri^t Rv«ry monUif Abm iw». Tlib wm ti^vsr 
 ImmiI nor lh«rt»«hl «»f unionu m ^'TI.iw oflt»f», ihon f 
 Oh, I imi Um» ri«4«ic l»l«Mtli — *«»l Ihn •IiiummCuI Irulh 
 Dit^i ooBM otti f * ClunonkUy, n«l iwiw Umm» •**«« '» **»• 
 vftr/ Wh»l iilimUlimwnl wimUl ■mim Ui« A|KMik 1— «• 
 wouia lumlly own tw r«r diiioli»UI la ihk, chrialliui 
 
 r. 
 
 4* 
 
 •i« *ilfri'* 
 
 
 
»■ '" 
 
 thore is xwiially an extra c<)n«re<,'uU()n, collucUnl from the 
 aiUToundiug noighbourhood, j;o wht>m n numltev "of di»- 
 courses are delivoi'ed in rotation, from inornirft till even- 
 ing. Few people, however, are aware that thm pracvtico 
 is entirely peculiar to Scf>tland, and that, except among 
 the descendants of emigrants originally fiom this coiuitry, 
 it is quite unknown beyond the boundarien of ancient 
 Caledonia. / 'T 
 
 What, then, is the origin of praetico so singular, and- 
 of which the body of profossing Christians in this cofiiitxji 
 are so very tonacif)Uii f , ^--,^ -. 
 
 1. It luia no foundation in the BiLlo— ^neither precept 
 nor example can be found there to countenance it. This 
 1 3 80 univ^r a a l ly admittud, that it would be unneceswary 
 
 ■ 1 
 
 ■r -%' 
 
 1 
 
 to Stay to provyOfc" 'No one iiow pretends to fijid any- 
 thmgiii^jthtriiiblo l)earing the most distant roamnblance 
 to-aniioaem Sacrament. ^l 
 
 2. This practice did^not originate with the founders of 
 the Presbyterian system in Scotland. In proportioli as 
 profeBSors decay in vital religion, in that proportion do 
 they become fond of external splendor and show— of a 
 
 jtm New T«.«i«»»'»»« *««■«*». »*M«». •"^'y •* . 
 
 liv^l it III lU duly M< ali Ut« rullv*«« «' ^'>»'»^ \^1 
 
 » IllS, «ii4 (lU M «vl«l«»nt tHii» «»«fy i-hiir«h of <lirto» 
 
 t'f^ i» ilw» ^''"^iP »' «»'^ chhulkn H*bli*ai. It hi 
 tt«»l Infl «» <wr <4)t»tw trt »U«i*l t« tKta •mllnAiMw «»r to 
 iuwUmI H, m i»»y iitit owf €.»tiv«nUf.c« or l«f UiMilbm { 
 
 |»|« of IH« curly chi«r.:lii'n in »how»ii|| forth Kb jU«tt» m 
 ufUm iM lK«y cHttiwiM^rwl" *»^« rw»»»rni«tU.n. II U» im»I 
 
 oomlitMMl of hk Uml wIUhhU iiniilng i|»i»^ »»'"» 
 
 MMiy ftr© WMufy .»n»tiuh to »Am\% iImI lh« |»rtinlUv« 
 MltiUi .lunullml lo Uw I^.r»i*« Hiipimr «n.ry ftnl Ofty of 
 lh« «9«ii i bul Uwy •» prsvtnUKl f roui foUuwing ool 
 
 
 •l'S. 
 
^. M# if' 
 
 
 
 / 1 
 
 S'« 
 
7. 
 
 10 ^ CHM8TS DTIKO lOTE ; 
 
 their convictions by certain difliculties that lioiniheir 
 way Not a few, for example, imagine that the froTinent 
 observance pf the Supper 1ms a tendency to destroy that . 
 Bolemnity of mind with whiqh it becomes us to approach 
 tke table of the Lord. NbW, it is readily admitted, that 
 the weekly commemoration of the dying love o*/^^^^' ' 
 -does destroy that sniyerstitioiis revei-ence with which the 
 Lord's Slipper i« contemplated by multitndos. They 
 appear to tremble ^t the very idea of taking t^^^e symbols 
 of Christ's body and blood mto their hands. 1 his fond 
 of mysterious awe and dread is certainly put to flight ^ 
 frequbnt communion ; but it would be strange indeed if 
 the scriptural observance of the Supper should tob 
 the soul of that holy solemnity with which it should be 
 regarded. Who does not see that the objection is per- 
 fectly groundless ? Are the other ordinances of divine 
 appointment rendered less solemn by the frequency with 
 wWch they are attended to? Are we less solemn, for 
 instance, when we are approaching the footstool of mercy 
 eveiy day, or every hour of the day, than we shoulcVbe,- 
 if we pi-ayed only once a month or^once a quarter? 
 According to th«y principle of this objection, instead of 
 the apostoliafc direction^*' Pray without ceasing, the 
 direction should be^"Pray very seldom : If you pray 
 often, you will lose that seriousness and solemmty of-soul 
 with which you should approach the throne of grace. The 
 seldomer you pray you will be the more solemn, and you 
 
 will derive the more profit from the exercise. Every one 
 sees the absurdity of this objection when it is applied to 
 prayer, or to t3e reading of the Word of God or to any 
 other divine o&nanoe : Why then object to the weeWy 
 observance of ie Lord^ Supper on this groimd ? 'Die 
 
 breaking of bread every first day of the week has qmte 
 the opposite eflfect. When the soul- is resting on^the 
 atoning work of Christ, and the mind is m a spiritual 
 frame, the more frequently we aproach his table the more 
 delight do we experience, and the greater solemmty do we 
 feel. " Can any man conceive," asks an eloguQut wtiter 
 
 T 
 < 
 < 
 
■"S, 
 
 ■.7. 
 
 M 
 
 X. 
 
 HOW OFTEN SHOULD IT BE COMMBMOEATED ? 13 
 
 ^4;' 
 
 already, referred to, ♦ ^ why frequent tm»yer. mediteUon, . 
 &a, luld promo^ l^e spiritual Ufe^rtd fre<)«««^^: { 
 muiiouhin<^rit] Will iucroased faith produce unbelief , ; 
 or renewed love indifference I -Will meltmg views o 
 divine grace harden the heart ? or a comniaiidmg sense of 
 Sie divle glory generate pride i WUl f ^-f P^ -;^ 
 tiie Father and his Sou Jesxis Christ abate heaven^- 
 mindedness ? or the sealiug of the Spmt of prom,^ n^ 
 ture bamal confidence ? gix-te«^it not ^^ ^ath? ^ 
 -not the rumour reach an uncircumcised ear ; that behevera 
 in Jesus, who prefess to love him supremely ; proclaun 
 his excellence to others ; and declare, that the ^oretf^y 
 know and enjoy bf lum, the more they ^esir^ *«. ^^^^ ' 
 and enjoy ;-that even believers in Jesus, when mvite4 
 4 freiL^H' ordinance, which he ha^ left as a^ of 
 
 their ^ven^'mercies ; a means of intercom^ with hun. 
 self ; a pledge of liis. eternal kingdom ; should ^not ony 
 !^«;el^tiL(^ their refusal, by pleading that it would 
 
 —DIMINISH THEIR BBVEKENCE!"* _ ^ 
 
 It is readily admitted by>many, that he primitive 
 christians observed the Lord's Supper weeUy, butttey 
 imagine that the followers of C^mst in modern days, bemg 
 placed in different circufnstances, are not caUed on, m 
 Ihis particular, to foUow tli.ir example The reason 
 generally assigned for this notion is the following :-It 
 is supposed tliat the eai4y believers, in con8e<iuence of 
 the extraordinary sufferings to Which they were exposed 
 and of the abundant measiure of spiritual joy with which 
 they were favoured, tha^th^y might sustauv^those suf- 
 fjngs, were in a, tate of continual fitness for takmg into 
 
 their hands the emblems of the body and blood of the 
 : Lord, but that we, being very differently situated are not 
 
 to be expected to be so constantly prepared as they were 
 for partaking of the sacred Supper, and consequently that 
 the weekly observance of the ordinance, which was pro- 
 ^ per for persons placed in tiieir circumstances is not re- 
 quired of us. It is at Once gntnted, that between the 
 
 • Mastfb on Prequent Communion, p. 40. 
 
'■Jflp'J 
 
 1 
 
 u 
 
 IHRIBT'8 dying liOVB ; 
 
 
 Bufrerings and enjoyments of the early Chmtians and ouw^ 
 there is a considerable difference; but it by no meanr' 
 foUows from this, that we are at liberty to neglect the 
 weekly celebration of the Supper. It must never be for- 
 gotten, as has akoady been remarked, that the example 
 of the apostolical chiu:che8 is as imperative as the most^^^ | 
 expHcit precept, and that believers in every age oxf^?f' 
 solemnly bound to observe the ordinances of the gospel a?^ ' 
 they observed them. But not to insist farther ontliis at 
 present, is it not obvious, that the argument now under 
 consideration woxdd furnish as good a reason for praying 
 less frequently, as fer eating the Lord's Supper less fre- 
 quently ? " The first believers prayed always, for they 
 were great sufferers and great receivers ; but we, who 
 neither suffer nor receive so much, may bo satisfied, though 
 we pray much less then they." The matter requires only 
 to be presented in its true light, to see t>o utter fallacy of 
 the argument. Besides, it must be boriib in mind, that 
 perhaps one reason of the abundant joy and rich consola^ 
 tion which the primitive beUevers were privileged to 
 possess, may be found in their close adherence to the 
 word and ordinances of God. "They continued stedfastly 
 in the apostles' doctrine and fellowship, and in breaking 
 of bread and in prayers. And they did eat their meat 
 with gladness and singleness of heart, praising God, and 
 having favour with all the people." It surely cannot bo 
 right to plead our leanness, lour want of spirituality of 
 mind, as reasons for not following these early professors 
 of the christian faith. We axe not straitened in God, we 
 are straitened in ourselves. The way to attain to that 
 ardour in the divine life, that exalted spiritual enjoyment 
 with wliich the primitive believers were favoured, is to 
 wait upon God as they did. The ordinance of the &pper 
 is designed, and admkably fitted, to strengthen the 
 followers of Christ when in alow and languishing state', to 
 revive and refresh their drooping spirits, to assist them 
 onward in their heavenly way ; is it not reasonable^ then. 
 
 1 
 i 
 
 /-' 
 
 1 
 
 T 
 

 HOW OFTEN SHOULD IT B* COMMEMORATED ? 
 
 16 
 
 
 -■•■ :' 
 1 
 
 T 
 
 their souls may be receiv^ and quickened by meditating 
 
 on the wonders of redeeming love 1 • ' ' 
 
 Many seem to be of (^pinion, that they cannot prepare 
 themselves for Coming to the Lord's tablo every hrst day 
 of the week. What kind of preparation is required r It 
 is neither more nor loss than faith in the Lord Jesus Christ 
 
 maiuf esting itself by a life of hoUne^. ^ No one is in a fit 
 Btate for partaking of the symbols of the body and blood 
 of the Lord, until by believing the gospel he has rested 
 his hopes for eternity on his finished work A believer 
 in Christ should always be. prepared for taking the me- 
 i^orials of his dying love into his hands. The ideas which 
 obtain about the neceasity of preparation fpr approaching 
 the Lord's table appear to arise from the practice of obr 
 serving certain days of fastipg, of preparjvtion, and of 
 thanka-giving, in connection with the celebration of the 
 
 ordinance f and it is conceived by many, that they are 
 not in a fit state for partaking of the Lord's Supper if 
 these days have been neglocteiL Now, it is sufficient to 
 observe that not one word respecting such days is to be 
 foimd m the Sacred Volume. Read the New Testament 
 from the beginning of Matthew to the end of Revelation, 
 and you will not find the shadow of an allusion to any 
 thing of the kind. You will find fasting recommended in 
 the New Testament, but no mention is made of fasting 
 in connection With the dispensation of the Lord's Supper. 
 The truth is, the days to wliich reference is made are 
 entirely of nrm^smve,ition. They were altogether un-- 
 known in Scotland for more than a hundred years after 
 the Reformation. They were never heard of till the 
 period of the persecution that took place under Charles 
 the Second. The days of preparation, therefore, bein^ 
 entireiof man's instituting, it is manifestly wrong to 
 render them a necessary appendage to the Lord s Supper. 
 The genuine followers of Christ stand in need of no such 
 preparatory services when they approach his table ; and 
 tiiose who have not tasted that the Lord is gracious, have 
 no ri gl^t to take into their hands the memonala of hia 
 
16 0HEIffr*8 DYINO LOV« ; wc. 
 
 lave,.however diUgently they may have attempted to pre- 
 
 pare themselves. „ , . »• '^ia« ♦/» 
 
 The Redeemer, therefore, expects all h« ^,"«*P7 *^ 
 shew forth his death every first day of the we6k; and the 
 only preparation that he requires is a constant sense ot 
 his love upon their hearte oonstwining them to hve not 
 to themselves, but to him who died for them *n^ rose 
 again. Reader! if you have not beUeved the truth con. 
 ceming Jesus-^if you liave not been ^"^/Sf^^^;^ "f^ 
 solemSy enjoined, you are earnestly -f^^^^^^^ 
 approachhis table ; for, in your present state, you ax« 
 not fit to take the symbols of his broken body and shed 
 blood into your hands. The ordinance of the su^erj 
 designed exclusively for the disciples of C^nst-f^r con^ 
 verted souls ; you have lio right, therefore, to eat of the 
 bread and drink of tHecup. But if you haVe been renew- 
 ed in the spirit of your mind, remember Jesus expects 
 you to cast in your lot among his people-he expects you 
 to show forth his death, and that every first d^y of the 
 week. If you are living in the neglect of this ordmance^ 
 weigh the matter candidly and prayerfully, and follow out 
 your conscientious convictions. We have seen that the 
 primitive saints me* together every J^ord's day for the 
 brealdng of bread ; and aU who love the Saviour are 
 solemnly bound to foUow their example. 
 
 #i3<w. 
 
 lOVEU. AND 0IB80K, PWHXBE8, lOEOMXO. 
 
M3<^, 
 
 r .- 
 
 ON 
 
 THE WEERIiY OBSERVANCE 
 
 OF TBB 
 
 LORD'S SUPPER 
 
 CThe fono™.g E.-y ""ths propriety »nd^.^^u«l 
 authority of weekly Communion, « p»rt of a tr«t ad 
 
 : S!Inyyea«agd,byDr. W.kb-w pf G^- 
 to M. own chnrch a.>d congregation ou several su^t^^ 
 The tract wa. written and printed only for^nvate 
 cirenlation, and this part of it "»» /""tahed by ^e 
 author', p^nni^ion-being deemed f-™ f »"^^^ 
 «deleame« to bo much fitted to convmce the humb e 
 inouirer and remoye the difficulties of the humble 
 Sr' ^ho,e«»,uainted with the-author-s writing. 
 ^1^^ at onU in the followu.g unpretending 
 XTufteL candour and discrimination, and regard 
 ^Tu,^nctnes. andpaucityof illustration which suited 
 ^i^^^ design'^»> „uaUy suited to their present 
 
 ■tj 
 
9 
 
 
 
 . -^ 
 
 '■■• ■ 
 
 •■ ■ 
 
 
 
 
 
 
 
 * 
 
 
 
 
 
 1 
 
 • ■ 
 
 . . ■ ■ 1 
 
 ^ 
 
 
 ■,' * 
 
 i 
 
 :'■:■ i 
 
 ^ 
 
 '-i-. 
 
 ON THE WEEKLY OBSKRVAWOH 
 
 Of this- tract would only add his prayer that n«J*W 
 prejudice norfanciedexpedieney.nrrTyoL^^^ 
 mayanylor^er prevent thosp who believe fnta^tt 
 
 that dearwt of th„,.,e, *„ tho beUo^ort heartX^ov, 
 ' L^ ^''* V?' " ""■«'" •« t^P^'*"-! that aU tke „i hl^ 
 
 that them d,ould be a p«di»p„<,ition to regard iTv 
 pnnlege „ hi„^e,f, .„, „ ,„,^ „, affection X^ttoa: 
 
 Iwri th! °°"'^'«»*'y *» ■"I'. Ho-r often L. I be 
 auowed the enjoyment of it? , 
 
 2. ^^I^"1'8 day is sacred to the memory and celebm' 
 .tion of the resurrection of Christ Now if IT • , 
 of Ood ft iirA«ti„ v^uriaii. xsow, if, m the wisdom 
 
 toota;ue^l"^K^^^^°'°""'°" '^ ■«" »«» deemed- 
 
 aeath. the de.t^:i;i7tore:: ri'^s:: 
 
 tZr.1 tl.e evidence of iu> acceptance 0^™, 
 «e tha„that^:r.X^--2^--^ 
 
 thought ; why 'h^jr i „ Z'z^^^ *^ *" 
 
 tion y . ^ separated m conunemora- 
 
 <»^'.l!Sn^rt"* "* "^ dete^ni-^te in the Scrip. 
 predic«nent"a'„nl;^» ^ '" * ""^ P*""^ 
 
■i 
 
 ■I- 
 
 or m LORft^g SUPPER. 9 
 
 for in that case, there is no possibility of saying when any 
 mdividualorany church is gnilty of the neglect of it 
 The Independents of the south (England) employ the 
 same argtiments against weekly communion in favour of 
 once a month, as are used by the Presbyterians of the 
 north (Scotland) for once in the half year, or in the year; 
 and he who should take a fancy to two years or to ten 
 years might do the same. He who should observe it 
 once m twelve years would go no further beyond the 
 awnimi cekbrator, than the annual celebrator goes beyond 
 the monthly ; and it becomes impossible to fix upon any 
 professing Ohriatian tlio cliarge of disobeying authority, 
 except m the one case of his not observing it at all. Can 
 this be? 
 
 4, I would found littlo or nothiug on the words "tw 
 ofUn as /"because, tliough they do intimate the idea of 
 repetition, and of frequent repetition, yet they are not at 
 aU determinate; and the object of Him who used them 
 was not at tlie time -to inculcate frequency, but to enjoin 
 th&t whensoever the observance was attended to, it should 
 be done iu a certain manner, and /or « certain end. 
 ■ 5. In Acts ii. 42, it is said, respecting the churcirat 
 Jerusalem, immediately after its formation, "They con- 
 tinued steadfastly in the apostles' doctrine and fellow- 
 ship, and m breaking of hread., an<l in prayers " Now 
 assumiiig, what none of you will question, that the 
 
 breaking-of bread" means the Lord's Supper, the passage 
 clearly suggests-l..^. The general idea of freqnency-Zf 
 how otherwise could the steadfa^ness oi the church in the 
 observance of the ordinance haye been immediately asoer- 
 tamed? Had it been celebrated, for example, once in 
 six_ months, It must have been some years before stead- 
 fastness could have appeared :-2.% Its Wiug apart of 
 the regular state4 services of the dmrch, when they came 
 together, by'Divine authority, for the purposes of social 
 worsh i p; for It stands a s on e in an enumeration of these, 
 and not at all as a rare or extraordinary thing. 
 
 
 ■-iHr 
 
'4 ' ■ 
 
 1 j 
 
 !. • ■.■ 
 
 l' . ■ . - 
 
 l\ _ 
 ■ t" 
 
 
 ■1. 
 
 i 
 i 
 
 ■'• ■. J 
 
 ■ f 
 
 1^':- 
 
 4 ON THE WBE;eLY OBflSAVAKOV 
 
 _6. This is corroborated by Acts xx. 7. Look at it. 
 
 Uoes It not convoy tlio idea that "breaking bread" was 
 
 one of the stated purposes of tlieir coming together on the 
 
 first day of the week / I think the *'when" refers to the 
 
 ^ particular ttnw. of the day when they assembled for that 
 
 special purpose. But, whatever be in this-had it been 
 
 wmply said -when tlie disciples came together," no one 
 
 would ever have questioned the inference that coming 
 
 together was their usual practice on that day. The other 
 
 inference is equally valid. 
 
 7. Look, too, at 1 Oor. xi. 17-21. This is a very de- 
 cisive passage as to the matter of facf.-^lst There must 
 have been frequency, "else there' could not have been sueh 
 early corruption. 2dl,j. The degree of this frequency is 
 clear. They cam« together eveiy Lord's day. But they 
 came ^together "for the worse ;V and the reason of this 
 was the corruption in the observance of this ordinance 
 arising from Aeir unhappy divisions. They must, there- 
 fore, ^have been accustomed to observe it; and it is not 
 mll^he freqitency but with the cormjo^on that the faiUt 
 •+■£?* ^" """^^ of example can be clearer ; and should 
 It ^Wleged that it proves too much; because they "came 
 together" on other d^ys, as well as on the Lor^s day, our 
 answer 18, though we can only state without illustrating 
 It, that their other meetings were i^o^trntory, whereas 
 their meetings on the Lord's day were hy Divine authority • 
 and the authority which enjoined the day, enjoined also 
 Its observances. These simple scriptural arguments might 
 be confirmed by an appeal to the universal voice of anti- 
 qmty, so far as it can be distinctly ascertained, in the 
 tunes immediately following those of the apostles.™ Into 
 this detail, however, it is quite needless to enter. 
 _ I trust what has been said may confirm conviction of 
 Divme authority and primitive example, a^ to the weekly 
 celebration of the ordinance of the Supper. And if that 
 
 a uthority bo admitted, then there must in aU caaeg of 
 
 .^Ms:J 
 
01* THI lord's HtTPPBIt. 
 
 no one 
 
 "> irrogular attonilance, Im) eitliei^ a want of right emieeption 
 or of adequate impnmonf of the duty. Now siirely, 
 with regard to the ol^ect of the ordinance, nothing can bo 
 
 , more Htniphy and nothing more important It is the 
 couuiiumoration of tlie atoning death of our common 
 LoihI, and the Hocial romemhrance of hiei love. Its sim- 
 plicUy is in beautiful harmony with tlie simplicity of tho 
 gospel testimony in which that love is revealed. The 
 gracious Saviour invites to this simple feast of love, every 
 simple-hearted boliovor in his name-r-every one who has 
 learned by the teacliing of his Spirit, tlie first elementary 
 lesson of his gospel— tho lesson of sincere, humble, exclu- 
 sive relitmce — the reliance of a guilty, lost, 'and helpless 
 sinner—oh his atoniiig blood and perfect righteousness, 
 as the only foundation of hope. There is, indeed, a fence 
 around the table; but it is not a fence of briars and 
 thorimto any contrite and humble-mindud friend of tlio 
 Master of the feast. Its m/jo/tonce is equal to its sim- 
 . plieity. He by whom it was instituted k^iew well, how 
 entirely the spiritual peace and joy of hig* fJeople, the 
 purity and vigour of the principles of the Divine life in 
 their souls, and, consoquently,''> the consistent practical 
 godliness of their lives, depend on the constancy of their 
 believing remembrance of himself. He knew, too, how 
 eminently this was fitted to knit their hearts to one 
 another in love. For these ends he appointed it ; and if 
 we value these ends, we must not neglect it. 
 
 Brethren, our attendance on the instituted ordiftances 
 of the Lord must not be allowed to depend on any thing 
 so necessarily variable and fluctuating as the frames and 
 feelings of our minds. Tliis will never do. How Would -^ 
 
 ' it answer to apply such a principle to the regular morning 
 
 ' and evening exercise of personal or domestic devotion; 
 and to neglect these, whenever we felt our minds not ' 
 quite in the frame we might desire ? If you complain of 
 
 - — coldness and deadnessj is the p r ope r r emedy for these the 
 neglect of the very meana that are appomted for spiritual 
 
 of 
 
Oir m ^MtKLY OMMmVAjinj^ 
 
 
 i ■ /■ • 
 
 •V other onl,„«„c„ .,,„X^ ™r 'T""""^-^'"" ">i- « 
 •t iMKo the i„„„„ „, . •;^' » »«'lfo«-.,.g „„,., „„^„, 
 
 T;ir: '••"-""»*' Kr^^^^^^ 
 
 principle of/tr°l,~^.,;''' #,*'?yi..« entirely the 
 
 !- «.oT„i„ L th„ Lord » aS ° "?,""^ "''""•' '»- •"■»* 
 
 ■" "H'- /«' "» attend to tt!^" '"', ""'' "'"' «"»»'<• 
 . "W^n.^ tile danger. '"*»'' "'«' ""'"I' .«n<l pray ' 
 
 weekIye„„„„,„ttt„Tth:r''''"~' " *"'" '™"-»^ = 
 
 ™«.emb,l„.ce of hi, L J J"" f^"""' 'hj weekly 
 ittwnmg „,I„,„„it , ;„(',„" ''". '"" ""t thLght of 
 
 »h»"M|ei„tl.eotL7rri ''■"'''''' ""''i''™' "V 
 
 «: ThL objeetion anp ie, .„ ° "T *"»" "'f 
 oml fPmy*ith„,ni^;r^'W"««I«.4ati.„. 
 
 ■»o«»Jthe Leiu-ity of ie^f ^ """''' H "» '" 
 "d»„r^„,,,i;;^^,J^Vr^y„ttendi,.gt/it»eld„n,, 
 deTMed'4eco.opar,ih,^„t, '""* "'■'<»•<'«•>/. with «,«. 
 
 ■*• Wit does not acconlwiti, • / 
 
 » .din,ini.hed by fre^^n^ ■„T"T T "'™«»'«' 
 
 quenoy i, ever thought "fwhrr'";?? r* '"' '"'-■ 
 «>« «.Io exception ( x^^ A^^ufH""'^'"^ <» 
 '■'"r c«. it be tl.« .,.,, ti^t ^""^f^f "e Lagned, for 
 
..•*• 
 
 . OV TBI LOJId'a •V^BB. f 
 
 •nd othor «icrod cxordw«, should ,,nW« the «piritu*l 
 uro, and fraiuont communion should hindtr it ? Fro- 
 qu«nt remombmnco <.f Christ make us ,^ver« and love 
 >um loss I Tell ,t not in Oath ! What would t]|« world 
 think of stich a Bcmtimont / 
 
 5. amntihjj that, from its nature, thoro is a peculiar 
 solonu.ity In the ordinance, docs not the length to which 
 thisargumout is often carried savour much race of the 
 •pint of bondage and fear, than of the spirit of freedom, 
 ^nd humble confidence, and jfi-acious filial affection which 
 the knowledge y\ faith ofl ,he gospel are fitted aud 
 mercifully intended to inspire ? / 
 
 0. Is not that a spuriom and fafsc so/emnity, which 
 ansos not from the nature of the ordinance, but from 
 extraiaeovu. human ml<Utio„» 'to it /-which displaces it 
 froui the situation which it held amongst the i^ular 
 observances of primitive worship / which, while it elevate. 
 
 «rnV'r?-"T " "' "'""•** -'Porstitious pre-eminence, 
 proportionally depresses othera ? which divests it of that 
 
 fhl?^ ^' "*'*r^ ^^ '^"^'^"'« *''^ presumption of 
 the thoughtless and the worldly. servoB only to agitato 
 wUh needless fe,u:s the spirit of the timid self-diffident 
 
 . -Id imitatjoD of the Apostles, the paltors of the ancient 
 church d.d koLp „p the praclite of celebrfe the Lor,". Sun 
 perevery uks Day. through the socouRirJ fom. . an'd 
 
 IZtL rr^ ""''"^''^ '''"" '^' '''«^° '^^ "'• E"»«bru, slid 
 
 tjtt::::'T7"'''''''''^'''' M«rtyL.Cypnau. Chrysos 
 torn. H.erom. Ambrose., Augustin,., and Jcveral others', iho 
 
 on that account, used to call the Lor4'* Day c^>, «a,a Tthe 
 
 day afh,«ad); but^t being a matte, of 4ct'onot<!^,?,^ 
 
 ^ra,aM/«f i>ir.««,r3,^(Mimster of the^urch of Scotland). 
 
 '■■:^-J 
 
 I 
 
 ^r 
 
m 
 
 1 1 
 
 •H t- 
 
 t OK THl WllKLY OWUKVANOl, rtC. 
 
 Tb« great H«r<)nn«r of Q«n«T» thui ■p«Al»— " And, indsM), 
 this ouatom whioh oommands to ounimuuic»t«i otio« only In th« 
 yMr la moat oartalnly tho invention of th« davit, wboavar waa 
 instrumental to Ititroduco It Wlieii thon waa li law made for 
 conimunicatinK ono« in tho year, it onmn topaaii tliiit alin<Mtall, 
 wbun thoy bad ouou ^oinniunioated, turned Hlothful ami alept 
 aeouroly througliaut the ruat of th« y«>ar. Itut it niiould h*Te 
 boon far othurwiau ; every week, nt <li2«at, (h« Lord'a tablo 
 aliuuld have boeti aet beforo thu naaeuibly of ChriatiaiiM, audtba 
 proniiaoa therein aet forth, ufMiit wliioli we ahnti feed apiritualij ; 
 no man, indeed, uliould lie oompellud to come by force, but all 
 ahuuld bo exhorted and excited, and the aloth of tb< negligent 
 reprovad." — Calviti'$ Inttituta, lib. 4. cap. xvii. 
 
 t 
 
 
 ,k- • 
 
 
 
 LOVBZX AinD OUtOir, PBISTUta, TOSOHTO, 
 
 ■^ i 
 
 i-'P\ti I I iliiiiy^Al^m.lfr^!'Jwai>ilj| 
 

 [J. 
 
 And, inda«d, 
 • only In the 
 whu«r«r wm 
 law niftdo for 
 ut alintmt ftll, 
 iful And alcpt 
 nhuuld h*Tu 
 Lord'H Ubio 
 tiauM, and tb« 
 J apirituallj ; 
 force, but all 
 th«) n^Iigent 
 
 A BlilEf INQUIRY 
 
 nrro nra 
 
 ORIGIN ANDTSINDENeY 
 
 \ 
 
 or. 
 
 J: 
 
 &ntvamtnm pvt.^tMtxti:^!!)!^^. 
 
 t 
 
 ,k- : 
 
 
 It w woll known, that in all tfui Pnmbyteriftn connoxiona 
 in thi« cotmtiy, tiati«.Mul luul diHHontmg, the (u-Uihration 
 of the Lord'H Snppor m attoniUid witlj a nuiubor of oxtm 
 proaching-rhiya. Tho prtiviouH Thiti-Hilay ia wholly dovotixl 
 to fnating, and nrayor, and prt'acdiinK. Tho proviouH Sa- 
 turday is oonHidorod aa a day of preparation, to aaaiat in 
 wliich two HorniohH are ordinarily preachcM I. Th»j f<dhiwiug 
 Monday ia regarded aa a day of thankagiviuK, to aaHiflt in 
 which oxercirfG, two aonnons are jUho preaohed. Hoaidoa, 
 on the 8acramont Sabbath, oapocially in (ionntry plotsea, 
 there k miially an extra con>,'regationj collected from tl>o 
 surrounding noiglibourhood, fco whom a nuiubov of dis- 
 couraoB are delivered in rotation, from morniifc till even- 
 ing. Few people, howovqr, are aware that this practice 
 is entirely peculiar to Scotland, an.l that, except among 
 the descendants of emigrants originally from this cotmtiy, 
 it is quite unknown beyond the lM)undarioH of ancient 
 Caledonia. / 
 
 What, then, ia the orkjin of practice ao singular, and- 
 of which the body of professing Chvifltians in this country 
 ftre so very tenacious 1 
 
 1. It luia no foundation in the Bible— neither precept 
 nor example can be found there to countenance it. Thia 
 is so univeraally adunttutl, that it would be unnecessary 
 tostay topromit^-^o one how protends tf> fiiul any. 
 thing ill. thtTlJible l)earing the most distant rcs(Sjnblaucft 
 tD-arTfibdem Sacrament. 
 
 2. This practice did^not originate with the founders of 
 the Presbyterian systom in Scotland. — In proportio"h as 
 professors decay in vital religion, in that proportion do 
 they biBOome fond of external splendor and show — of a 
 
 # 
 
 
 
 t 
 
--•sT'-ysr 
 
 :U 
 
 : t: 
 
 ■if; 
 
 ■• .-1 
 
 U 
 
 1 . 
 
 !i 
 
 3 A BRIEF INQITIRT INTO THE ORiaiN AND 
 
 multiplicity of ceremonies and holv^div« a«« j- i 
 we find, that as ^^tal godlini" deH Li •^^' ,>*'°°T^\"?ly 
 
 occasion, they nS^yer dreamed ^Them^eiZl"^^^ 
 worship, adontedbv +1i<»m ;«,, *"** ^'^'^^prory for pubhc 
 
 inconsisUt Sit Dr M'^^^^^ ^"* 
 
 speaking of the attenmt nf ? • ' "t^"^ ^^^^ ^'^ Melville, 
 
 thing. TeUti'^io^n^^i-lZflafr^^^'"/ ™"°™ 
 of Parliament, of A^SirofSync^ o" S' pS^.^'Si ^^ 
 enjoining that the adminktration nf tk i ^"^'■y'e'T, 
 attended with a rm.K,V„ f ," of the Sacrament be 
 
 •LifeofMelvflte;voi;a^p.l7l. ? 
 
 
 i 
 
 ■B 
 
ND 
 
 TENDENCY OP fJApRAMENTAL PREACHtNO-DAYS. 
 
 tcco: 
 
 ) primitlv^ 
 
 )duced and 
 
 > primitive 
 profession 
 ; hitlicroiis 
 >d nothing 
 When the 
 l^ome, they 
 3 many of 
 iian of sin 
 the Scotch 
 bheywere, 
 
 They re- 
 days, and 
 , and well 
 ition. Of 
 cramental 
 for public 
 )n it, but 
 Melville, 
 stablish a 
 
 > from the 
 f August, 
 
 I with the 
 ver since 
 e the ob- 
 recurring 
 "* Tliia 
 ers-^was 
 'adopted 
 
 or cojii- 
 irts, that 
 land, in 
 
 t>le, civil 
 various 
 
 ran Act 
 
 sbytery, 
 
 nent be 
 is to be 
 
 ^erenot 
 
 7 .-' 
 
 /' 
 
 J»- 
 
 ■i ■ 
 
 all introduced at once, nor m consequeijce of any general 
 consent, or preconcerted plan ; for they are tjjio mere off- 
 spring of incidental circumstunces, and can claim no rela- 
 tion to wisdom and counael aa tlioiv parent. "* 
 
 How, theii, it wU be asked, were they introducod 11 
 answer, strange as the answer may ap[)ear, no one knows 
 ^ with cei"tainty when or how ! Were we tracing to its ori- 
 gin one of those customs which took their rise in the mid- 
 night darkness of Popery, disappointment were naturally 
 to bo expected ; but that a custom tliat cannot boast of 
 two himdred years atanding-^that lias obtained so univer- 
 sally, and of which the body of t\ni people are so tena- 
 cioiis — cainiot bo tnicod.* but by conjectuni, to its rise, ia 
 not a little ciuioiiH ! \J,fThey were intrt>duced,'' says Dr, 
 Mason, "like all otb^r unwarranted rites — by" stealth. 
 They originate, perhajM, in accident ; they aie continued 
 without design ; the popularity of a name recoiiiimends 
 them to respect ; one imitates another : and thus, ere ever 
 we are aware, they glide into^the woi-ship of God, and 
 tisurp the dignity of his institutions." ., ^And again, " It 
 seems evident that they crept into thechitrch hy deffrees ; 
 that cnstoniy regardless of the reason of things, and equally 
 tenacious of the wrong iis of the ri^ht, transmitted them 
 to posterity ; and that undistingmsjhing habit, and the 
 belief of the cradle, have nimibered^ them with the ojxli- 
 narices of Jesus Christ. " + '.: 
 
 It is more than probable, that the^ were gi*adually in- 
 troduced duriii^ilie prevalence of Episcopacy, and of the 
 cruel persecution by wliich it was introduced and estab- 
 lished against the general sentiment- of the nation, during 
 the first forty years of the 17th century. In the course 
 of this period, many godly conscientious ministers were 
 banished to Ireland, where thgy preached with great 
 success, and from whence they occasionally visited their 
 native land, to preach to their countrymen. On those 
 occasions, the people crowded from all parts of the country 
 to hear them, and to enjoy the Lord's Supper in the way 
 to which they had been accustomed. Nothing wjis more 
 natural than that the people, who Imd literally a famine 
 of the word of God, should, on those occasions, eagerly 
 desire aa many sermons as could be aftbrded ; and that 
 those godly men should, as far as possible, gratify them. 
 Saturday and Monday sermons were, therefore, exceed'- 
 
 * Dialogues on the Lord's Supper.— Dialogu'e 5th, page 116. ^_ 
 
 t Letters on firequeat Communioiu—Lotter 6th. 
 
 ¥"' 
 
!• ..r 
 
 t 
 
 * A BRIEF INiiUlRT INTO THE OEICtIN AND 
 
 ingly natural, when crowds were coUected at the-apDom^ 
 places on «r before Saturday, who could not ?S to 
 
 Ih^'str*^*^'^"""^"^^^^''- It i« indeed p^*S,H 
 tnat such occurrences, occasionallv at lpa«f +^^i ", *"» 
 
 the persecution against them. « v^o^e^^e^ot 
 
 In Ireland the zealous laboiu-s of those men i^v<Af^A 
 
 be once i» several years, they knew LtK'^it""?^ 
 
 rbn'i'Jth ''■ri'»,r= ''?'''' b'olXs.^ppetHe^S^^^ 
 so long as they could subsist and be safe "f ' 
 
 S.er^w'-*T ^/-ting; ^' freqL^^^^tL Ws 
 oupjjer was celebrated in one or oth^r nf +i,ir. • u 
 
 on«.M,„«,„g Sabbath. "I^^^trwMr.SS; 
 T iflwertetion on frequent Communiojkting. 
 
 ^ 
 
 ^ ( 
 
 
■ \ 
 
 y>- 
 
 '■ \ 
 
 ',,'%'. ■■ ■ 
 
 
 V ^ 
 
 TWTDKNCT OF SACBAMENTAL PBBAOHINa-DAYS. 6 
 
 " no sucMikely beginning to our Fast» before our Sacra- 
 ments as this is. " * 
 
 It is true that Mr. Livingstone preached on the Mon- 
 day after the Sncx^-jneiit at the Kirk of Sliots, in th» year 
 1630; but this sermon being preached at the particidar 
 request of Lady Gulross, and with some reluctance on his 
 part, proves that it was not then customary, nor wider- 
 stood to have any connexion with the Lord's Supper. 
 
 The foregoing conjectures of vjiiious writers^ who have 
 inquired into the subject, furnisli us with the f)nly proba- 
 ble origin of this system ; and had it been laid aside when 
 the cause which gave rise to it ceased to operate, it had 
 been well. But tlie continuance of it without any ade- 
 quate cause, or rational use, has done no little injury. 
 
 Before entering on the second part of the infjuiry, viz. : 
 the TENOBNCY of this system, I must premise two tilings. 
 
 1. Tha^t I hj^fe no objectioii to week-day sermons, a$ 
 siich. It is the duty of preachers to "be instant in season 
 and out of season ;" and where people are ready tO hear, 
 the opportunity ought to be eagerly embraced; and may 
 be expected to be followed with happy eflects. . 
 
 _ 2. That I have no doubt that Sacramental preacliing- 
 days may have been made useful on many occasions, in 
 tho conversion of sinners, and building up of believers in 
 faith and holiness, God has promised that his word shall 
 not return unto him void ; and whenever dispensed ac- 
 cording to his own institution, his blessing may be 
 expected with it. Yet notwithstanding these conees- 
 sions, I maintain, with Dr. Mason, that this system is 
 '* attended with great and' serious evils, "f These evils , 
 may, perhaps, be comprehended under two hedds — put- 
 ting the Lord's Supper out of its proper pkice, and contri^ 
 butmg to its profanation. 
 
 I. The system of preachiiig-days hjis put the Lord's " 
 supper out of its proper place among Gospel institutions. 
 Tjat the Lord's Supper made a pai-t of the pul)lic worship 
 of the primitive churches, every first (Jay of th^i \veeky 
 admits not of rational doubt. What else would any man, 
 unfettered by system, infer froni the following passages. 
 Acts u. 42 : "They continued steadfastly^in the apostles' 
 doptnne, aind fellowship, and breaking of bread, and pray- 
 ers " °^— " •^'--' — '• "^ '• • ' ■ '' 
 
 Here, the l^eaking of bread is mentioned, not as an 
 
 * L e tt e r, Ac — Poa t acript 
 
 t Letters on flreguent Communion.— Letter 7th. 
 
6 
 
 ▲ BKIEV INQ^IBY INTO THX OBlOm AKD 
 
 ii' 
 
 extraorchuary occurrence, but as a part of the ordinary 
 
 juties of stated public worship. Acts xx. 7 : " On the 
 
 torst day of the week, when tlie dosciples came together to 
 
 break bread, Paul preached unto them. " Herelt is evi- 
 
 dent^tlmt one special design of their coming together on 
 
 the^farst d^y of the week, was to break bread. 1 Cdr. 
 
 ^' ^" :, . .**^"en^ fa come together, tlierefore, unto one 
 
 place this IS not to eat the Lord's Supper." This shews 
 
 t\mtUienvoive(l design of thoir coming together, was to- 
 
 - . eat the Lord's Supper ; tjut that their manner of doing it 
 
 was inconsistent with this design. These passages mutu- 
 
 auy Illustrate and confirm one another ; and it would be 
 
 a violent wresting of them, to compel them to speak any 
 
 other language. 
 
 ^, Nor was this the practice of the apostolic church merely, 
 but contmued for ages the invariable practice of all 
 Christian societies. The late Mr. Randal, after ^having , 
 
 - njmutely investigated the records of the primitive ages 
 ot Christianity, on this subject, thus Conchides, "Consider 
 then antiquity in what view you please, the elder or the 
 later accounts ;— consider it among enemies or fiiends ;— 
 ;)aewit m it§ truth, or in its lies;— in its simpUcity, or in 
 it^ superstitioiis ;— consider all the accounts, which aH ,' 
 sorts of men have g^ven ; take the evidence from as distant " 
 
 - comers of the world, and opposite characters in it as you 
 please, from those wh(jj^^have no bias, but to the truth, or 
 frou^ such^ whose opinions and interests would lead them 
 to_give this subject a coloiu*, if it coidd bear it, —and all 
 
 with one voice shall ^declare, that to come together oh the 
 first day of the Week to'break bread, was'from the begin- 
 ning, and for many ages, the custom, the uniiiterrupted, • 
 unquestioned, wndisputed practice of aU Christian church- 
 
 t'** 'I**'''^?'^"''^^ ^"' '''^ ^* ^"^"^^ *^'**^^" Pi"actice to sanctify the 
 Lora s day, or to pray, praise," or preach the Apostles' 
 doctrme on it :— tliat as this was the most distinguishing ' 
 ^rt x)f then- woi-ship, so was it what they and their 
 worship was describe by, and the adtion by which, among' 
 themselves, the Lord's, day was known, what conseiiuently 
 they would least mid last. of all have omitted, while any 
 degf ee of tluj purity of the Gospel remained among them. "* 
 
 .The late Mr. Brown, of Haddington, is equally deciaVe '^ 
 on the subject : ^ 'That the S^rament of the Lord's 
 bup'per , says he, 'f was genea^ly^ administered every 
 
 'couiSS'^i^S;,^ his (Wend. , 
 
 ^ 
 
 ■^I 
 
 .■*i 
 
 kiMiil 
 
TKNBBNOT Ol- 8ACBAMST7Ti^ PEBACHIN0-DAY8. ,7 
 
 >rdiiiary 
 ' On the 
 [ether to 
 it is evi^ 
 »ther on 
 1 Cor. 
 nto one 
 is shews 
 , was to • 
 doing it, 
 y mutu- 
 ouldbe 
 )ak any , 
 
 merely, 
 of aU 
 
 ve ages - 
 onsider 
 • or the . 
 inds ; — 
 ^ or in 
 ich aB^,' 
 distant 
 as you 
 nth, or 
 i them 
 and all 
 ohihe 
 begin- 
 upted, ■.-]" 
 hurch- 
 fy the . 
 )08tles' 
 lishing 
 i their^ 
 imong 
 dently 
 le any, 
 
 jciaVe '"^^ 
 
 Lord's 
 
 every 
 
 i 
 
 Lord's Day, for the space of three hundrad years, is 
 -beyond dispute."* • , 
 
 it appears -that the Reformers wore generally of the 
 same mind on that subject, although from 'the rude 
 materials on which they had to work, they were obliged 
 to temporize. Galvin saya, expressly, that "the Loi-d's 
 table ought to be spread for his children etery Lord's 
 day.'* The Genevan Reformers introdiiced it monthly into 
 tiieir church, and it appears that the Scotch Reformers, 
 as was to be expected, followed their exampler; for the 
 , "Book of common Order," supposes that the Lord's 
 Supper was administered once a month. But with the 
 present preaching appendages, it is impossible to make any 
 thing like an apj^roach toward the primitive practice. 
 Thus a set of vmscriptural holy-days — the mere inventions 
 of men, have put the Lord's Supper out of its own place 
 amongr Gospel institutions— have driven it into a corner. 
 We find that in ttxe Apostolic church, the celebration of 
 the Supper constituted a weekly ]?art of their devotjons. 
 But firom what particular reasons it hath grown into ah 
 Annuat observance by any society of Christians, it is not 
 difficult to say^ It is owing to appending to it a prepara- 
 tory a>nd subsequent service, that hath no foundation in 
 the original institution, and is no where supported by 
 priiinitive practice. It is according to the institution, a 
 plain and single devotional act, which may be performed 
 as other religious duties, with the bare axldition of external 
 symbols. Indeed, it cannot be once supposed, nor do I 
 know that it was alleged, that the primitive Christians in 
 their distressed situation, could have fast-days, prepara- 
 tion, and thanksgiving-duys ; or that three, or fojir, or 
 half-a-dozen of assistants and administrators could be 
 oollected togetiier ; such an apparatus was impossible, the 
 Divine institutitin leads to no such an idea, "t ■ 
 
 I Nor, let it be remembered, is the view of this subject 
 niaintained^in this Iijquiry, peculiar to those who act 
 « upon it. Presbyterians, .both in and out of the establish- 
 ' ment, have lately advocated the cause of weekly com- 
 l. munion, by arguments that cjlnnot be refuted. The 
 writings of Randai. and Erskine in the Establishment, 
 of DoucfLAS and HuTCHEspJir among the Relief, and 'of 
 
 * Apology for tlie frequent administration of tile Lord's Supper, 
 iM«e6. 
 
 — ^ See Sermons by the l&tfi Mr. Gordon, Miuister of fiii)eymuulb, pub* 
 Ii8liedl786. . ' ' -\ 
 
 ■V 
 
 ii 
 
 fVicnd, 
 
 •■ t 
 
t 
 
 < 
 
 \ ■ !:! 
 
 8 
 
 / 
 
 ^ BWB, iKQMttY IKTO TM pwoijf AND 
 
 into thi« BtibjtSt; I anf^S. r ^ ^ ''^ "^^^ would inquir^ 
 
 iu'the hubit of ^SuihT? "iPl^^^^ been for yean, 
 tnwt they are awrrefhaf«u,?''^f ®"W"^^ '"'i«*^ly- I 
 neither afe «irdy Uftt ' **^^^ not y^t^attined, 
 
 ■ Bible authority foVm Jnthlv Ti^ .^^^ ,*"'''^ no. more 
 co^imunion; tLu Jh Jh« ^^' ?''" ^^""^ have for yearly 
 than the othei^-^ °"^ ^^ ''''«^''»' the Divine rule 
 
 s4X?:;?is;bc£rSis'T ^ ?«* «»« ^^^ 
 
 tauce. P **' "* P^"»* "^ solemnity and impor- 
 
 «>r2L^^f iS^^CiTi" :?^ «oIemh,a very important 
 peculiaivto it^ fT4j^«j;n ^"^^^^^^^^ or in a degree 
 ture. What pIuI !?«/'* Kf^'^^'".^^^^^^^ o? iri Scrip- 
 . j^ct, (Xst EpisUe cCf vM ^- ^^"^«"«n8 onthis sut- 
 : «olemUyiSoS;.S^w^^^ "^* fr^m any peculiar 
 they proJ^tuSSl^^^^^^^^^^^ 
 
 the Lord are solemn amnmr^A^ V ^^ ^^'^^ ordmances of 
 them is highly Snal V^''v' ''"^ *^ R^«^»"« ^^^ <^f 
 instaaice, iliiSj^^vth^Lt'^^'^r/ Baptism, for 
 to represent the same W^Tif """^^^^^^^^ 
 the death of C^^T LI?!?""*]'!/*^^?*^^" ^^ ^^^^ by 
 and equally imSan? 1 1 ""** .*^^ ^,« ^^"*^"y «3emn, 
 natioi?of if be.'eq«:i^* cxSlT Y% t "^"^ ^'^^^ 
 even among Christian 3^^1- x?^* how few arethere, 
 -who woidd iwt sSpT nf S^'^.i**'^ l"^J«^* i" *W« light 
 tism on V.lev^* i poSt of .ni*^'''^^^^^ ^^P' 
 
 with the LW'sSuonoi^V^'^^^^ ijoportance, 
 
 cii8pai% arise ?SfrLmtZ'^^'"'" ^^"1*^^^ 
 
 the subject of %S£]Tt^:^T'^\^^ ^^^V^^^ on 
 
 them in the namrof tirF*^i ^' U""^^^; "baptising 
 the Holy Ohost^*' i« f! ! *?''?'' '"'^ ^'^'^l^o Son,^nd oi 
 
 and imprei^^^e as ' ^ Do ?S^i,*^" ^'^* ^^x**' jnst as' Solemn 
 "Aso^enasy:^atS^fc-.S^!Sj^e of me"> 
 
 ^«ie aUthS^rSSTy^ nf ^S^ are^njoined by «ie 
 tem, and desired to rele^^^^^^ «ame regions ays- 
 
 they must be ^ke soSn in ^^^ '^f ^^ important truth, 
 tied to our reveri^aoe^Sc^^^ vi""^"^^^^ ^ike Qnii' 
 
 therefore, princfpauT f^n/n ?"^^*^o»- It must arise, 
 ^und theitt»p^ S^Sr ?^^S^ 
 
 r >y a parad e of holy-days, and a train of > 
 
 y 
 
 
 J ■ 
 
 
 
 
 
 '."■■'. 
 
 •'^~. ■ 
 
 
 
 
 ;.■■• 
 
 .■^ 
 
 "■ >■' ■-, , 
 
 ■'■,«■ ■ 
 
 ■■^r" 
 
 
 ', • . .M.V. 
 
 
 
% 
 
 D1I170Y or 8A01UMENTAL PBEAOBINO-DATS. 
 
 presoribed exercise^ by means of which every other pr- 
 > djiiance is throwirfKto the shade, i^iid dwindles into cbtn- 
 parativo insignifi Jmcy ! 
 
 3. The system of preacliing-days has put the Loid'ii 
 Supper out of its propor place, in the aftections of the 
 Lord's people. , v 
 
 Th6so preaching-days have nqw been so long, and to. 
 closely appended to it, that they arc viewed as an CMcnfiai 
 part of it ; so nmch so, that to propose to lay, them aside, 
 would, in the esteem even of serious Christians, be nearly 
 as bad as giving up tlif Lord's Supper. In fact, it is 
 •not- eating the Lord's Supper, but tlio proaChing-days, 
 that in the estunatipn of the bulk pf Clmstiahs Constitute 
 the iimiamint ! It is thest) tlmt constitute its |nain im- 
 portance — its prinoipal charm; hence appropriately enough . 
 called the premhinffs. Strip it of these extenial decora- 
 tions — exhibit it in its native and' primitive' si&plicity-^' 
 introduuo it as a part of the public worsliip of every Lord's 
 day, and it will requii"e no little trtuniiig, to bring the 
 minds of many Christians in this country, to view it'With- 
 out conteimiit. Sudi is the baneful i»ifluence of attetapt-, 
 ing to iiiipi'ove;onthsi,plan8 of Divine wisdom, and of 
 adding to the institutions of the Lord ! .» Besides, the false, 
 and fearful soleUxnity thrujvn over the Lord's Supper by 
 these uuscriptui-al ippeiidages, contributes greatly to mar 
 the peace and destroy the confidence of serious Glu-istians 
 in tliia delightful servicQ. In place 6f eating the Lord's 
 Supper with the confidence and freedom of children 
 -plaled arpund their heavenly Father's board, they fye- 
 <iuently apj)roach, with fear and trembUng, thpirniinds 
 are possessed with fearfiU appreheiisioii,S; of displeising 
 him, and so incurring.his wrath janS their service is thus 
 destitute of enjoyment, and their woi-ship is often attend- 
 ed with a "spirit of,bondage u)ito fear," imsuitablo to 
 their character,' displeasing to God^ and not a little dis- 
 tressing to their own minds. Now^j^with such appreheii- 
 sipns, and feelings, and views, the Lord's Supper caimot 
 be approached with delight, iror regarded with afifection", 
 The preaching-days may be attended with pleasiu-e, and 
 #ith profit ; but the tabjie of tlie Lord is rather an object 
 of fear, tlmn of delightfld anticipation— a scene of feW 
 ,and trenibnng, rather thSfe of filial confidence, ^d joy in 
 God. Now, this state of things, which is by no means 
 uncom m on, must, in the cas e of Chrfetians, aris e in a 
 
 ■■ ■. ■'■ 
 
 r.| 
 
 V • ^ -,■"■ 
 
 ';V,fl 
 
 ■■•s. 
 
 ' ■. "• ,' ^E^ 
 
 V 
 
 
 ■V ■ 
 
 V* 
 
 I 
 
 1 ■■.■■■ 
 
 :"-' .(.j" 
 
 'M 
 
 
 great measure from the distorted views of its nature and 
 
. 
 
 
 ii 
 
 
 10 
 
 •4 BBI^ IITQinilT WTO THB OBtOIK AWD 
 
 
 fi^^i7¥*li*l!'^ *'''*™ ^r' nth their usual serric*., 
 SSiv^SS^l^ifl^ *"?P^- >»»«««, when viewSTnlTs 
 native ftunphcity, unincumbered with human inventions 
 JB a comraomoratipn of the death of Chrt? SJ^l 
 of G^dXS' ft of the fellowship of aUthe chllSS. 
 and witlTni^ ^C^^.'' \"^ ^^^^ ^« Son Jesus Christ, 
 8alttionTi«."? fV",^^^"T>^^ «f *he common 
 tCcStin^^ ^''*- 'H^^ tholighost degree, to inspire 
 
 ^echrwtians mmdwith confidence, and joy in God.* 
 
 •'SiDjrouror.^*'" ^^^ peaelung-dkys puHhe Lord's 
 :, thiy^vij ""I'^'^'^P^^ P^^^ in every poinf of view, but 
 
 II. Greatly contributed to its profanation. .. 
 
 ' need tod 11 " '^"T ''^'^«^> « ^^^^^^ that would 
 dSniVf^^" «Worted, seeing they are professedly 
 cS wiMZ'r"lK^;'/^^* '- y^^ ^ am persuaded, Vh^ ' 
 ^nlZf ^ ^"^"v ^. ^"* t'^'' ^*«"y made out. 
 contemnJfhr-*^?«'''"^^'^"'*»««» either to render it 
 
 fTw£?h1 'w'^s^wT^^"^^^^ ortoapplrit to purposes 
 Mcte thfi T U.l 2 * ^^«^F«<J' Now in, both these res- - 
 eSural svstem^???"' "greatly profaned by this un- 
 " oTall think^l^ * 'I'T?**®'*^*^ conJ;emptible in the eyes 
 
 ConSmnl^? ^r* ''^^^^^'' r«"g^«"« o^ otherwise. 7 ' , 
 
 ' "SacraL^^^ilA l^!' \"»o"^«"t> the scene of a country 
 
 isteSTni- ^Jf *i\ ^ ^''"'^^^ of the neighbouring mS 
 
 tioM ?f niL*??^' to assist-their parish^ of.conirega- 
 
 tions, If Dissenters, are left vafcant. Shoidd the dav bp 
 
 ^r^wd to\l'^^ ^"^^ "I the-^opulation 'of tLp''^^^^ 
 motTves but ZT'uVi"^"^'- "^ ^^^^b*' frpm pious 
 SxerSr th«^^ multitude, principally youth bf>oth 
 few. nr » L 1 T"^ purpose for which they would go to a 
 
 r^8;nt^?l« *":? bustle and confusion which the villag^ 
 Preswits; the roads and streets, and lanes; 'K^ro^ded whh 
 
 wer e depriv e d of mu c h of the 
 
 
 1 
 
 - \ 
 .V 
 
but 
 
 ,-■■• -"It 
 
 
 .V" 
 
 1 
 
 
 \1 
 
 ^ 
 
 n 
 
 r^" 
 
 ' ] 
 
 
 1 
 
 / 
 
 
 '.:■$■ 
 
 ■i a: 
 ' V > ■, 
 
 ■>'"■ 
 
 v> TEKi>ii7(rr or BAoKAicHirTAi' i'KK^ciBni^<>-i>^TB. 11 
 
 oomera and goers all the daylong:, look, .at the publio< 
 houBOfl ; the ordinary number in some places will not do ; 
 the publicj^ns hire their neighboUt»* houses, and employ 
 ■waiters to sell their spiirits ; every Ayindow presents some 
 
 .significant murli^, to indicate, what, is going on within. 
 Think of the buHtle, the confusion, t^e noise, that this 
 state of things must create ; not to siKsak of the drunken- 
 no^ the quari't^lUng, and even tighttn%, that sometimes 
 ensue j think on these things, notoriously tiiio, and say, 
 can this be a religious ordiimncej a Chriswan institution ? 
 
 : Is it not much more like a popish carnival^ ihan a Gospel 
 brcLinanco t In fact, it is undeniable, that the scenes of 
 a country Sacrament have furnished a late profane wit 
 with materials sufficiently appropriate fOr his *'Holy 
 Fair." What a degrading, Avhal a contemptible view, do 
 these scenes present to thinking men, of the holy instituW 
 tion of the Lord's Supper I ! . What must sceptics, and 
 infidels, apd scofters of all descriptions, think of that re- j 
 Ugion, of Which they are supposed to be a piwrt ! I knowi 
 it irill Tbe said, that these abuses are no part of the ordjl 
 inance of the Supper. Why then, are they associated with 
 lit ? Why are they appended to-it? W^hy is a system 
 jcontinued, ' calculated to produce and perpetuate such 
 ibusels ? Woul<t the simple observance of the Supper 
 >roduce buch efi'ecis, if these Unscriptu\;al iappendages 
 irere given up ? Impossible. While thiCsysiteTn is con- 
 Jinued,- these abuses wiU/^oUow it ; arid att^ attempts to 
 
 '^l^persuade men of the diflerence between these abuses, and 
 
 /. the system that gives i^irth to theta, will prove vain and 
 
 'fruitless. ' . 
 
 In an overture of the Synod of Glasgow and Ayr, dated 
 Ocibber 5, 1748, we findthe following remarkable decla^ 
 ' ration, in elxact unison with j\rhat has been said above :—• 
 **That ihe manner in which this holy ordinance (of .the 
 Supper) is administered amongst us, greatly obstructs the 
 more frequent, administi^tion of it ; andj>articularly, the 
 number of sermoiut, on such occasions, and the many 
 parishes thereby laid vacant upon the Lord's day, axe 
 accompanied with several great inconveniences, if riot 
 also,*too o^eii, vfith scandalous prof anations qf that holy 
 day, — That it would be for, the interest and honour of 
 religion, that sOme riiethod werd devised, whereby these 
 /abuses might be avoided, and the Lord's^ Supper more 
 
 /. 
 
 1 
 
 frequently administered, a^greeably.to th^ word of God, 
 
 'i.f 
 
JM I W ii n r I L 
 
 ;, 
 
 srtr 
 
 * 
 
 « . 
 
 / 
 
 
 
 
 A 
 
 BRIIF 
 
 im 
 
 JUIBY 
 
 IICTO 
 
 TBI ORIOiK 
 
 AND 
 
 and to the practice of th« 
 
 19 
 
 to the a))ostolio mrectioo, 
 primitive church/' '* 
 
 But thiB Hyst^ tends to the profanation of th6 Lord's 
 Slipper in aiu^'ther, aiul a Htill mpre serious light ; it 
 
 mJewed moT" '"'""' ""^ ^''"^^^''^''^ '^ ^ «*""^. ""V 
 l,,-.^?" ^"i7 ' ^"P^'* '^ >»*«"'^«'^ for those only who are 
 
 with f ff ' T"! T*'" t>'«':«f»tt, can romenibor tluit death 
 with th<i8o grateful and p.ous feolings that are suited to 
 
 AU XZ'\ ^iT"''*^ Z'' ^u"^^ T^ profitable to the soul. 
 AU g/lhem, be they outwardly sober or profaiio, moral or 
 
 ■ -'';* »j 
 
 i,..u 1 ' •;/ — •'"w»"«j oKJuvi ui uroiano, monu or 
 
 S,?^r Th^T* '*"y ?•«''* *'• it. without anyj.^ 
 v^wsof It without any advantjigo from it, and conse- 
 
 3,* Z""'*'*"*^^"' "^'^^ Kive not the most distant 
 evidence of conversion to Got?, will be found Heate<l at Uie 
 communion table, ou the Sacrament Sablmtir Not to 
 thi9 prostitution of this sacred ordinance, these ser^ces 
 
 - I^^H^'"^"^^ ^'^^^ ^^5«" and ineaning of tC, is 
 to assist mtendin^communicanta in a train of preWmw 
 preparation, t^them for this important service.^ Henc^ 
 ti^o aimoimcn^ „| th^ Sacrament, some weeks befo^ 
 becomes a soft of distant warning of thenecessity of S 
 
 KX*J^;::^T »»* ^V^S^.P^^P-ation ^bba^ 
 a numbei'of dutio|< and exorcises, in the view of the an- 
 
 flT^^'f ordinaiifvare prescribed; which, from their 
 immediate oonnoidon with it, are not underatood to bj 
 necessanr on ordinary occasions. Now, from^hat in 
 
 1^2:1^2*'"'""^'''""'?' P"^P'«^ «^«» ^^ 
 ^i^« M. .L irreligious, commonly infer two things-that 
 
 tZ? f the Jbord's table is an important duty,'*a duty 
 wluch It would be very criminal and dangerous to neglect 
 srLd^"5^ ^T*? P^J^^rmed, will be attended wi?hTome 
 special, though mysterious advantage, such as, eating the 
 flesh and dnnkmg the blood of Christ, &c. ; knd. that a 
 regular attendance on.the public services of the week and 
 ^attention 1^ the perinal ex^rci^es prm>^ ^ 
 
 ^?h «.?'i*''*lw%^^-^'^'«r"*^ ^^ tlus necessary duty.: 
 
 would-be hohness of a week wiU compensate fir the un^ 
 , nghteousiiess of a year, and secure thi favour and app^ 
 
 ^^Z^S^. ^l-^^!Sg!^- buUhatmu l ^S 
 
 witlivut X«ith, without repeMance, without holiiess, 
 > • &ee Walogues on the LonWi Supper, r*. 4d-Note. , 
 
 . ■• ' * '■■■■'■.■■... r ■ . ■ • ■ ■ i- 
 
 : -i. 
 
-JK . 
 
 ,>V 
 
 ■f^ 
 
 TIWDIKCY Of a/^CRAMVKTAL PRIAOniKa-PAYfl. 13 
 
 without love to Gm% to hiti iaw, to his fl^u, or to his 
 pooplo, sltoiilil, aft«r k fuw foniinl piuyorM, niul otlior pre- 
 BcribtMl dutiott, during tho Kacnunont woek, ho found at 
 the comunuiion tuhlu, on tjio Hncriunent Habltitth, in thft 
 expoctution of clearing HcoroH with thoir Mnkur, who will 
 m nutunUly, and us ctirtjiinly^ turn again to t,h«ir vic«M> 
 as th« dog to hiH vomit, or tho how to tho niiro ! ' 
 
 It iH inipoMHiblu not to huu what a ruinouH luro thia must 
 beconio to niultitudoH of pr«!ci<»UH bouIs, what a immI lind 
 fearf^ proHtitution of a wi,ure«l ordinanco, and vrtfivt li diH- 
 tortoiltviow of tho Hiinplo'and holy religion of Johub, it 
 must presont to tho world. VV'horojiM, l«t it be oxhibited 
 in its Hcriptural fruquency and simplicity^ lot it be divcijtod 
 of the parade of extra servicoH that now mar its beauty', 
 and obscure its meaning : lot pooitle bo tauj^ht that it is • 
 not any coi^S^o of proHcrilied preparation, but the ^K)B8es- 
 sioniof a previous character, that gives right to it, and ' 
 bene^t froiA it, and it will, by tho bloH^ing of Ood, go fw 
 to pi^pvent these evils. , ^ -^ 
 
 "S'requent and simple communion," says Dr. 'I^ason,' 
 "will probably purge the church of unworthy meftnbers. 
 Perhaps thei-e could not bo ,4eviHed a more oAlsctual 
 ei^pedifint for getting rid of them, than employing thop 
 in spmtual work. With abundance of formality, tHiy 
 may apend to the notorious exiernals of religiou : and as 
 a bridl<e to conscience, and a set-off to^ character, they may 
 have no objection to the commuidon, if it be twttou ^ten. 
 Once/ or twice a year will do. But strip thi^ precious 
 ordinance of the aiklititms that nurtnrfi legality, and flat- 
 ter jiride ; let it be as plain Os the ^ble made ii, and as 
 often sA a believer needs it ; let there be nothing to 
 render it impressive, but its subject, or alluring, but its 
 spirituality ; and mark the conse<j[uence. Tho • fonnor 
 zealot will cool. Novelty, decency, exajnple, may secure 
 his compliance for a while ; but it will "be f trange if his 
 impatience do not at last get the ascendancy, Without 
 affection to Jesus Christ, .ho will tire of His Bwpper-^- 
 Withpntaprincipleof spiritual life, he will countspiritiial 
 ^Worship intolerable ; the more spiritual the more iutole- 
 l»ble ; and the holy cowpdunion, the most intolerabletpf 
 alL His soul will loiiWie the heavenly manna, and by 
 degrees he will drop 6ff."*— -" Are ther© not mapyHipw," 
 ■a y s Mr. R a ndtd, "who b e ar tho fatigp o of wajfing on -»- 
 
 .i 
 
 ■ \ 
 - I- 
 
 } 
 
 y 
 
 % 
 
 
 * Letters on frequent OoininttniiHi^ Lettnr 9^ 
 
 '"-t 
 
 
14 
 
 k BRIW INQUniT IKTO Tn» ORIOIH AKD 
 
 S^ 
 
 yearly Sacrament, for Uitterout roiwoMii, who mniM tir« of 
 ail habitual continuing in what thoy havo no ruliMh for, or 
 a church tiru of thuni /"* 
 
 The lato Mr. Brown, of llaiUUngton, jiccount*, in the 
 following rational manner, for the <jri^inal deviation from 
 the primitive frequency iuul Himplicity of the LohI'm 
 SumHjr.— " When the church heuun to uluvre the itmileH 
 and support bf thq EmiKjror, and his ctmrt, wudtitudeii, 
 in(l\ionced by carnal motivo», thronged into it, and they 
 were easily admitted, though lujlcod many «»f them were 
 far from being visible saints. Tsiio^e carnal and court 
 Christinns dislikod being from weefesto week employo<l in 
 self-examination, and other preparaWy work, or living 
 under the impresHion of ho fro4iuent ancKHolemn approach- 
 ing to G(xl. Thoy alHO (lisliked the simiHicity of this, «ia 
 well aa other goB))el ordinances, antl weroSniightily fond 
 that thy Christian worship sliould be modelloH, «w near the 
 Pagan a6d Jewish fornjdas poaKiblo. The clergyux>M8««we<l 
 with the same vitiated taate, and besidoH, hoW very 
 •oUcitous to procure to themselvoa the favour \rf the 
 great, transformed the Ohristiwi worship acconlihg to 
 these patterns, "t To the same purpose, speaks the ^te 
 Dr. Erskiue — " In the fourth century, defection frot 
 the primitive purity of the chiirch, began more and more^ 
 to appear. The most probable cause 1 can assign for this 
 is, that till then the religion of Christ being persecuted, 
 few profoBsed it, who had not felt the power of it on their 
 hearts. But soon after, Christianity becoming the estab- 
 lisliftd religion of the empire, a greate^ number of 
 hjrpocrites, from views of wijitlly interest, intermingled 
 themselves with the true disciples of Christ ; and in a 
 century or two more, this little leaven leavened the whole 
 lump." — "Such nominal Christians could have no just 
 ■ense of the use and benefit of the Lord's Supper, wid 
 the obligations to frequent it. Having only the fonn of 
 godliness, without the power of it, it is no wonder that ^ 
 the frequent return of religious exercises should be un- 
 easy and disagreeable to them. Their example would 
 sooB be followed4>y lukewarm Chriitians, who had iWles 
 from their first love, "if 
 
 From the foregoing extracts, we see to what theto res- 
 pectable Presbyterians attribute the first departure from 
 
 im 
 '"'-:[: 
 
 * Letter to a Minister, &o. 
 
 t Apology for frequent CommunioD, p. 11. 
 
 IDinnrtetion* Ac, seetifaalt 
 
 •ar- 
 
 " 
 
■^ T ^' 
 
 f% 
 
 t 
 
 f 
 
 TBNDINfJY or RAOBAMBMTAL PUBAOHIKO-DATS. 16 
 
 tho Muiplioity of Chriitti^ii wonilup— to tho mtro<luotion 
 of crowds of tuironowtid nion into foUowBhij) mtl>>tho 
 churclum ; and if (litniliir allium nroduco uinnlar ofloctii, 
 whorovur tluH priM^ticu in continuod, all attompts at Hcrip- 
 tural rufonuatiou will ho dofoatud by tlioto chivraoterx. 
 We nood not wondor that tho IloforniorH, with! all thoir 
 inttuenco, could not carry tlioirrofonuation, on this head, 
 to anything like tho Biblo pattern, or to ,what thjiy thom- 
 selvoH «aw to havo boon tho priniitivu pnwitico ; when wo 
 coiuiidur that multitiidoacnibracud tho roformod dOctrinoM, 
 yrho gave no ovidonoe of convonion to Ood, an^ that all 
 who bocaino FrotoHtants, woro adinittitd to fullowiihip with 
 tho Protestant churchos. Principal liaillio, of Uie Uni- 
 ▼eraityof Glasgow, one of tho OoniniisHionors fr^ni Scot- 
 land, to the Westmirntsr Assombly, inono of his Letters, 
 ■ays, that not aim in forty of the, membKrH of thti best re* 
 formed churches^ gave any ovidonco of triie grace cmd 
 regeneratUm ! How is it poHsiblo that sticli, churches 
 could be reduced to anjrthuig like scripturtrf ortl«^-o» 
 discipline, or tlwit such fearful crowds of /unconverted 
 men couki habrpught under tho inAuenco of the authority 
 of Christ, o\;/'oi the love of his simple afid holy institu- 
 tions ? Andin proportion as this stateof things continues, 
 in that prt)portion is refoniiation, hvregard to the Supper, 
 or any other point of scriptural order, unattainftble. 1 am 
 persuaded that there are now very few godly ministers, 
 who have thought ^t all on this subiect, who are not 
 convinced iik their ophsciences, that the Lord's Supper 
 was designedy axiA continued for ages to be a xoeekly insti" 
 iution of the Chrudan dispenaation ; and that, conse- 
 quently, sacramental preaching-days are hot only un- 
 scriptimd inventions of men, but also the cause of much 
 delusiony the source of much self-righteousness, and the 
 occasion of a drea«^lil prostitution of this sacred ordi- 
 nance. 
 
 But then, as most churches are now composed and 
 constituted, they are aware that any reformation, worthy 
 of the name, is quite out of tlio question. Hence they 
 endeavour to make the most and the best of things aa 
 they are. Indeed, when men ])rove to a demonstration, 
 that the Lord's Supper was forjages a weekly institution 
 with the followers of Christ, with what grace can they 
 
 t 
 
 insist, as Randal, and Erskine, and Brown, and others 
 have done, on a reformation that would only carry it to 
 three or four times a year ! There is something so in- 
 
 
 »• 
 
 ^ 
 
 ^ 
 
 ii 
 
 J 
 
z'i 
 
 16 A BRIEF INQUIRY INTO THE ORIOIN, ETO» 
 
 congruous in it, that thinking men rather let it alone 
 altogether, than lay thomselves open to tlie charge of 
 such inconsistency. 
 
 On the whole, if 8acramont>i1 preaching-daya be in their 
 origin modem, ill their natiie tniSGriptuml, in their ten- 
 dency injurious— if they havo imt the Lord's Supper out 
 of itsplaxse, and surroUndod i^ with a spurious solemnity— ' 
 if they have marred its native simplicity, and obscured 
 its genuine meaning— if they become the grand means 
 of aJluring carnal^ unconverted meh; to prostitute this 
 sacred institution, and to deceive and ruin their own 
 souls — if they give the world an unscriptural view of 
 Christian institutions, and become an effectual barrier to 
 reformation on this head, (and Presbyterians have often 
 acknowledged, and deplored as much,)— if so, it is high 
 time they were laid aside ; and it is high time, too, th«|.t 
 Christians, and especially Christian ministers, wore seri- 
 ously iiiquiring, how shall they be able to answer to ^od, 
 for supporting and countenancing a system, so unscrfptti- 
 ral in its nature, and so hurtful, to saints and sinners, in 
 its tendency : and that too, it may be, in direct opposition 
 to the convictions of their own miiids ! To conclude, let 
 the reader attend to the following queries, by the late 
 Mr. Brown:— "Whether is it gi-ace or corruption that 
 most affects to add human devices to God's worship, to 
 make it more splendid than Christ has left it ? May not 
 persons be as really guilty of popery, by doting on the 
 splendid pomp of Divine ordinances, that consists in the 
 variety of days, sermons, and ministexs, as by doting on 
 the variety of fantastic ceremonies used in the popish 
 mass ? Ought we not to beware of adding to God's ordi- 
 nances, as well as of taking from them ? "-Is God content 
 to barter with us on this point, by giving up with frequent 
 communion, if we will annex a few more days, sermons, 
 ministers, and people to it, when seldom administered? 
 Where does he either make, or declare his acceptance of, 
 this proposal ?"*— The reader is requested to endeavour 
 to atfewer these queries, in his own mind, as in the sight 
 of God. 
 
 * Apolofff, ius,, p. 37. 
 
 LOVBU A9D OIBSON, PSIRTEBB. TOBORTO. 
 
it alone 
 harge of 
 
 3 ill their 
 heir ten- 
 pper out 
 smnity— ' 
 obsciired 
 d raeanH 
 tute this 
 leir own 
 
 view of 
 )arrier to 
 kve often 
 it is high 
 too, thiit 
 i^ero serr- 
 r to^od, 
 nscriptU' 
 nners, in 
 pposition 
 chide, let 
 
 the late 
 tion that 
 ►rship, to 
 May not 
 y on the 
 its in the 
 lofcing on 
 le popish 
 )d's ordi- 
 1 content 
 frequent 
 sermons, 
 ni^tered? 
 ttance of , 
 ndeavour 
 the sight 
 
 9 
 
 OK 
 
 Cl)rt0ttan Commtiniott. 
 
 Thbre toe thtee things essential to Christian communion. 
 The first is renewed principle, without which no man can 
 be a Christian. The second is the government of Bible 
 truth, without which Christian principle cannot be exercis- 
 ed. And the third is the voluntary connection of Christians 
 inachuTchcapacity, without which theycannot perform the 
 duties of Christian fellowship. The principles of this 
 fellowship, and the impossibility of their being exercised 
 but among Christians, dwelling together in unity, shall 
 be explained in the following remarjks :^— 
 
 1. The fetiowship of believers and unbelievers in one 
 church is declared, in the word of God, to be utterly im- 
 practicable. "For what fellowship hath righteousness 
 with unrighteousness ? and what communion hath light 
 with darkaess ? and what concord hath Christ with 
 Belial } or what part hath he that belioveth with an in- 
 fiel? and what agreement hath the temple of God with 
 idols?" 2<3?ir. vi 14-16. Kow let us apply these (Ques- 
 tions to the principles of Christian fellowship, and see 
 howthaycanbe answered. 
 
 The basis of Christian fellovm^iip is "love one to ano- 
 ther for the truth's sake, which dwelleth in them :" but 
 how can those be loved, for the truth's sake, in whom 
 the truth evidently does not dwell ? 
 
 Christian communion is tt relation of Christian brother- 
 hood. "All they are brethren," Mat. xxiii. 8. But 
 how can those be acknowledged as Christian bretliren who 
 are the known " children of wrath ?" / ■ 
 
 In Christian communion believers ^ve a common in- 
 terest in one another, as belonging po the same body. . 
 Tliey are "members one of another," JEph. iv. ;25. But' 
 "what parl^ hath he that believeth with an infid^. V 
 
 Christian fellowship implies a joint interest in the 
 things of/Ood as "fellow-heirs, and of tiie same body, 
 and partakers of his promise in Christ by the gospel," 
 Eph. iiL 6. But how ckn those be acknowledged as fel- 
 low-partakers of spiritual blessings, who show, by their 
 hearts and lives being not right with God, that they hare 
 "neither part nor lot in the nmtter'?" 
 Christian C 9"'"i"™"^ implies agreement in ■entj m ent 
 
 ■/■.■■■, 
 
 i„u 
 
 n 
 
 '■-■lifli . 
 
 \>.:M 
 
 
' !'•! 
 
 ' .. 
 
 » Oil OHBIStlAN OOMMUNIOir. 
 
 About the rules of Chpistian faith and practice, beiiig 
 perfectly joined together in the same mind and in the 
 Bajfte jud^ent," 1 Cor. i. 10. But how can those agree 
 with Chnstians about the truth, whose "carnal minds 
 are enmity against God, and not subject to his law ?" , 
 Christian commimion includes a common experience 
 of the gracious influences of the Holy Spirit. It is "the 
 fellowship of the Spirit," Phil. ii. 1. But how can those 
 take pftrt-in this fellowship who are " sensual, not havimr 
 the Spirit?" * * 
 
 The fellowship of Christians is productive of much 
 comfort. "Their hearts are j;omforted, being knit to- 
 gether in love," Col. ii. 2. But what comfort can arise 
 from walking with men, who are spoiling and hindering 
 the work of God, and deceiving and destroying their own 
 souls 1 and where is the evidence of spiritual taste in those 
 who can "plcMo themselves in the children of stran- 
 gers T Isa. ii. 6. 
 
 In Christian fellowship there is an agreed subjection 
 to Christ alone, "One is their Master, even Christ," 
 Mat, xxiii. 8. But how can those become yoke-fellows 
 ui this service who will not have "this man to reign over 
 them?" 
 
 In Christian communion, believers are fellow- workers 
 in the kingdbm of God, " striving together for the faith 
 of the gospel," that they may with one mind and one 
 -mouth glOTify God. ' But how can those take part in 
 this spiritual service, whose unrenewed condition leaves 
 them capable only' of performing "the wori» of the 
 flesh?" 
 
 ^ In Christian fellowship there {^:« various duties which 
 can be performed lawfully only to brethren. Hence the 
 .performance of these duties to false professors becomes a 
 sinful and injurious misapplication of the divine law. It 
 lutnoimts to giving "that which is holy tt^'dogs ;" and 
 leads to consequences the very opposite of the design of 
 the great Lawgiver. ' ' . ' 
 
 Christian comiuunipA includes a joint participation in 
 gospel ordinances, especiaUjFSn the Lord's Supper. "The 
 cup of blessing which we bless, is it not the communion 
 of the blood of Christ? The bread which we break, is 
 it not the communion. of the body of Christ ? For we, 
 being many, are one breaid, for we are all partakers of 
 that one bread." 1 Cor. x. 16, 17. But how can one 
 make this confession »t a communion table, while he ig 
 c o na o i o ias that mimy who ait with him at e not " p a r take n t 
 
 -4 
 
 '♦t*^^# 
 
 .,.ti *. 
 
OMT OHBinriAtr ooMifVNioir. 
 
 of that bread," but "eating and drinking judgment to 
 tl^mselves, not discerning the Lord's body (" T]||inan° 
 who signifies by his bodily exercise at a communiolftable 
 what he knows is not true, is guilty of lying before God. 
 And how can he expect to enjoy fellowship with God, 
 when he thus comes before him with a lie in his right 
 hand 7 It may lie owing to this cause that many of the 
 more serious people in corrupt churches fi^nd the sacra-- 
 merit sabbath a day of darkness and heavinets. No won- 
 then that they are clamorous against weekly commu- 
 
 e^haye^tried to get rid of this diflficulty by alleging 
 'ilting the Lord^s Supper, each has to account 
 self only. But this is not Scrpture doctrine. It 
 is not lawful f©p any to eat the Lord's Supper alone, or 
 'as an individual among many. It is a; communion feast. 
 One of the main designs ol it is to shew forth the com-; 
 munion of the saints in "the body and blood of their 
 Lord." Those, then, who associate with ungodly men 
 at a communion table, are either guilty of lying before 
 God, as has been already explained, or they do not attend 
 to thesupper as a communion fei^t, and "this is not to 
 eat the Lord's Supper. " ) 
 
 Others hav6 endeavoured to strengthen their hearts in 
 this w*»rk of corruption, by contending 'th^t no profession 
 can be made of joint participation in the body and blood 
 of the Lord, seeing that occasional apostacies forbid the 
 conclusion that aU are, at any time, genuine believers, 
 in the purest churches. But this reasoning is subversive 
 of Christian fellowship altogether. It might as well be 
 reasoned that because we are not certain as to who may 
 endure unto the end, we cannot acknowledge any to be 
 Christians, or perform to them the duties of Christian 
 fellowship. "The/Lord knoweth them that are his :" 
 but "secret thin^ belong to the Lord." It is with what 
 ia seen and kno-ym that we have to do. When one seems 
 taJbe a believeif, it is duty to receive and treat him as 
 StoJi ; and shquld his hypocrisy afterwards be jofiade mani- 
 fest, it is' then duty to "count him a heathen man and a 
 publican/^ Simon JVIag^ wm acknowledged, and treated 
 as a beHever, so long as his profession seemed crediblii, 
 b#>rften it appear^ that his heart was not right in the 
 sight of God, he was excluded, as one who had neither 
 nor lot in the matter. 
 
 It is commanded,^ *'Be^ye not un j ^ually yoked 
 together with unbeliever," 2 Oor. vi 14. This command 
 
 rH 
 
 
t 
 
 I 
 
 
 J>ut such aa seem to ^^^rS^T^'^C,''^^ 
 
 the chu?cW « I? »Sh grace should be put away« from ' 
 iwhichwmuot hea^thS^^n^^^^^ that evei^v soul 
 
 «»e cSurch, let hin b^ tS th^ al a h-S^^ — *''^'''^ 
 a publican," Mat jtviii 17 w^fi ^ea*li«n man ^nd^ 
 
 olS leaven; ^^%i.^y^'K!^f^C''^^^^^^^ 
 leavened." "I wrotft ,,rrf«„^ - P? ^ ^^ *re un- 
 
 compahv with fnr^^o* "*'*<' 7^« "1 an epistle, notto.keep . 
 fomS^rTonwri^Ti^^/h not.altogether withli 
 tioners, or witMd^&^T ^5,?^ ^'^^I^^' or extor- 
 out of the wo,55 ' S ? ' 'f'^ *^®^ 'n^s* 7® needs co 
 tokeep^:i;^^ if^^^^^^ 
 
 afprmW,^rco4o^^r»^!.M'.*'^^^* brdther be 
 that they ^fcfevJ'^"'"^^ otanatefy corrupt, 
 
 the4urofteot«1hSL«Z".f ^°i? -^^odi^ 
 
 as were saved?^— ^and nf «1 TT T'other, "such 
 
 ^^i-^othe;^"^^^ no man join 
 
 Saul tiU they oSaW^^i''- ?t^ "^"^^ "°* ^^ei^e 
 Acts ix. 2&^y S iS w? i.Y^. ^T^ * ^ipl«» 
 they were "Ifha^tw J ^ ^J^ °^ ^^^^ brethrenT^that 
 theJ^^Sd nTC'l^^^li»^" -^^^ -plies, th^i 
 ohwaoter been lm?Xn ^!? JT °7^ *<> ^^*Q^» had their 
 
 ^% 
 
 9 r been known, Gal. ii. 4. 
 
 r 
 
 4 
 
■:\ 
 
 ''t 
 
 ON gHsiaviAN ooifMyiriON. 
 
 beWme general principle is supported by the ap- . 
 character of the primitive tshurches. ^i^*^« ?^^ 
 
 8. The* 
 proved characwr oi nwj piiuiiM»« v..^»- — • . -- , \^ 
 titudeof them that beUeved were of one hewrt„andOfi» 
 soul," Acts iv. 32. , "The called iu Christ Je»Ud, Jlom. ...^ - 
 r 6; " Sanctified ih Christ Jeans," 1 Cor. i. 2. *'\fflf' \ 
 ful In Christ Jesus," Eph. i. 1. " Samts ftHd,faithf|a • , 
 brethvei»inArist,"i3ol. i.2. -InGod the Father, Mid > 
 in the £ord Jesus'cArist," 1 Thess. i..!- J' Li^dy ston«S •« 
 built up a spiritual house,'.' 1 Pet. u. o. i A bmldmg . 
 fitly framed, together, growing jinto^an holy^ *^T%Ji ' 
 the L6rd^builded together for an h^bitatipu of^^ott, 
 thro' the Spirit," Eph. »• 21> 22. ; Chajacters of^^^^ 
 oppositedescription were not ackno^dedged aft belong 
 to the Church of Christ, for ?aul W«>/;,Who84 house . 
 are we, if we ho\d fast the confidence a»d tk^rejoi^mg of 
 %e bope firm to the end,"' "Heb. iiv 6. , '•: \ . ^ 
 
 9-. Accordingly, the primitive cbu^fi^liea were praised or 
 "blamed, as they supportefcl this v^w' of chaij^ter, o^af^d 
 otherwise. , Those were apptove4 Who :<^^d > ^lot ^ax 
 them that were^.evil ; .and had tn^^t^em .^ i^^.. *^®X . 
 wb?«. apostles,, and Were i^ot r and Jo^wdJ^^.'^f^^^ 
 Kev. ii.-2. While 6«iers were rebuked sharpjy, f or re- 
 ■ taining8om9^moligth|m wW^eld fal8e^_^^^^ . 
 
 werfe of imr^ralxjondu^t, Rev.li. 14, 15,. 20^ ^ V?r.. 
 
 ^\l6. The criminality ot aUowing corruptitmiftdimrches 
 further atitfears from ob^erviiig how it^ectedT the mrna 
 crf^PaliL" In rfeference to tuch a case^ he says, Fpr out 
 of much afflictioii and angmsh of heart, I wrote \mtaypu, 
 
 tth many ^ea^," % Corf ii. 4. ' Cmi we^«"t>^f, *^*? 
 wa smaU matter, whiQhsb greatly affected the^gf eat 
 
 mind pf this man of God ? We never read of b" ¥*»« 
 so greatly affected by the whofe amount of bjs other su»- 
 ferngsfor the gospel's ..sake. That n^ust^haye been ^i . 
 case of great eyil, indeed, whichso greatly affected^nund 
 otherwise .capable of glorying m tribulation, what a 
 contrast between this . dis|)lay of ministfenal feeimgi and . 
 tha^ of those who can coldly contemplate^ the grossest 
 impurities of their church, without a: pighatid^without a 
 te^, and without any exertion to separate the precious 
 
 from the vile. .^ • ' .. , , i* r- 
 
 11. Separation from a corrupt ehurch ts Xiecessary for 
 making manifest the tru© character and saiictificatioin ot 
 a beUever, and for making' him ** meet for the masters 
 use."— «' But in a gr ea t hous ^ there a pB, jy^iOPJyjfy^ 
 of gold and of silver, butalso of woeS^dof eartb) tod 
 
 .. ) 
 
 V. 
 
 ;nDe' 
 
 
 
 ';- 
 
 i 
 
 e 
 
 r 
 
 • :<;' 
 
 
■ V' 
 
 / 
 
 j^ 0» OJiBISTlAN oouMvmott. * 
 
 «i^e/;:tnXt S^&: ^T ^^^^^^^ evidently 
 
 ; Mon '♦ great AoM^e/Ceems to L.t ^^^T" .^^« ^Ve&. 
 ■ the " ore«« cUij'> caUed^* w^A / ^ ^.V^""* ^ belonging to 
 
 Scripturi^ oJe of pro^fmaf^^l ^""^^'f? *i""^.«". «»ana 
 
 - for the accommodSKof a -S^J""^!*?^^^^ obviously 
 
 -els of wood and of earth/' ZCen^^''^?^^y " ^«^ 
 
 silver. . ""' a^ ^ell as of gold and of 
 
 11 ciplinS, abeUeverSSr^mi^^'^^^^^4^"^ d^ 
 must not remain uS a fnJl — -^^°9a^t^^^ 
 
 •^e other vessels orgSSLdstvLS^^^^^ S** ^^^^ 
 weU as himself. He L i^^X 2 k "^ ^^** *'°'^^' *» 
 other men's sins, if they ai^S i^""^^* P*'^*'^^' <>' 
 
 ^J«^ "pui^ himsSf C'te^" S ir^^"f^ 
 iiver his own soul. _**^» *^at^.ae may de- 
 
 coS^tSt T^^^ll^SA"**"^^ become great bj^^^ 
 J^l unJohonou?^ W^T"® * '"^^ ** be <*l- 
 "mixedmultitud^'' he m^Jlv^^ ?!"**^ among the 
 racter. Itisdo&ultowwSH^'v\1^"^«^«l^ 
 <^,;'bear them tha? are^,'^r ^' ^^^"S:'' ^^ ^e 
 allied to them and at heart or^'^llS^y ^^ *^* he ia „ 
 pretensions to superiorStiSv ^ S'«*^^^,' ^^^er aU hid , 
 |imself from these, hTshSl £' « *^"^ *^ * "^" P^^ge ' 
 It will then appei Xt snirit ?/^''1 unto honour^" 
 class he belongs A »^n ^ "n "® ^ ^^y and to which 
 Though on Sunt^of this^tlnT^ " ^ '^ ^°"^«' " 
 despised of men, the 0ndurinlt?>t? ""^^ ^ ^**«^ «»d 
 yke, wiU procure for ff theYonour o?? ^^ • ^ *'»*^''' 
 decision of character even ii T"°H^ ^f consistency and 
 
 and he and his'work wS li foundT^* ^ ^ ^"^"»i««? 
 ""^"JT^' -t the appZihg of"Si.L Si' '^^ «'"^ ^ 
 
 may be sanctified in part ^^f "» '" * ««"^Pt chiirch, 
 poUutions of the wSrir^ith^S.^ey r^P? the gf^ 
 Utd and Saviour SeL ^T^ fa^owledge ofTir 
 
 Je^ Chris t \:n^ *^Q^Jedge of our 
 -WM ujuist, and amv« at certain 
 
 ^^ 
 
OM OB&|SnAH COMMUNIOK. T 
 
 deirraes of circumspection and devotional seriouBneM. 
 
 comaponding with tlieir attainments m >n^wkdge wid 
 
 «race. But thoy must bo vreatly wanting in love to God, 
 
 while they can sit with liis known enemies ; ^eatiy 
 
 WUng in lovo to the brethren, while they dan suffer 8m 
 
 upon them, wid aUow them to bo partakers of other men • 
 
 sins :-greatly wanting in compassion for poor Binjerj^ 
 
 whilTSey can countenance them in flaamtaming their 
 
 „ false profession, and idto^ether Wanting m m^ny nnporr 
 
 ' tSchristianiuties, wjSch can be. pertormed acceptably - 
 
 «Sy,"4 connection wiii faithful, bi-ethren Hence ttie 
 
 foS ahdt>roprietyof the expression,-;; If aman, there- 
 
 for^ purge hSnsell from thijse, he'^altbe a vessel unto ^ 
 
 V honour, aanctr/wdv" ^ ,L A • -«,-«' 
 
 (6.) TWs purging is also necessary f05f> rendering a ^an 
 
 « iaeet for the Ulster's uso." Thos/(wKoa,^ wadded to 
 habits of-impure communion, are very^unfit for the work 
 Sf building a " spiritual temple*tothoLord>«uchwiU 
 
 mr be Content to build witfi "live\y stones" only; 
 T?hey must have " a great hquse ;" t Wo^e, tbey nwt 
 biftld of all kinds of materials that will bidk weU. They 
 want t^ybuUd a Babel, therefore they make the "peopto 
 one.»/MJntil a man purge himself from these carnal no- . 
 tionsj he is. not meet for the M^*** ^Jfj.^^^f p»*/ 
 mijultor, or member, in bulldmg-' a liabitation of God, 
 
 ^tttush the Spirit.' He is not fit for the kmgdom of God. 
 
 IE w not prepared for any o»e' good work, relatuw 
 W the huilding wid flanctifying of ttie liouse, of God. 
 He may do much work, but it will, be bad work. He may 
 btuld a "great house," but it .will J^ an insufficient 
 house--* Iwuse that HU neither stand 4he fire, Bor^e 
 storm, nor the trial,-of the Master of the^oyse, in that 
 day, T^hen h© wiU " tiy every man's work,^ of what sort 
 
 12 Those, who rema&i connected vdtH a corrupt church ^ 
 '•re partakei?s of her sins. This ia a most jmpoptllar and 
 unpalatable sei/timent, but it is scriptuif&l The truth Of r 
 it appears frofc, the command,^ "Gome out of Jier, my . 
 peopk that Ve b6 not partakers of her sms." Kev.^xvm. 
 1 And the/truth of it also app'fears^rom the nature of 
 the case. Supposing servants Were to connive with a 
 band of thiJves and robbefs, so/as to give them acces^to 
 rob and spdU their master's h0use, and otherwise asmst 
 to secrete |bhe stolen property, and conceal the gtiilty 
 
 ^^ 
 
 I 
 
 ^ ould they not, on this being fully-proven, bo 
 in the cxime, and liable to the same 
 
 
 \A 
 
 !/• 
 
il 
 
 s 
 
 ow CHitamjr oomtumov. 
 
 ^ ■ I". 
 
 « open the door ofcommEi tn^^ ^°»«ni<>"- Tliey 
 
 tfie house, and aU Tmv'^^ta^^'; J<> "P?^ •^^ ^l^ 
 
 , duct, is nothinff elue tL^^ 1 - defence of such oon- 
 
 But are they not verily Df^aLn. ;.f Jk?^ " dehnouents. 
 ■*ha»aid, and assist Tifa . «S?i.®L**^®*''^^ ™o they 
 ■in of uSworthTS;,ml^ f"^ >f^ ^'^ *^°»»- ««» » The 
 
 «t with him,™ d paSe wi4^ wi^y^^lT^^^ *^ 
 el«e he <^M«not attfimr^ ;* n.? i * ^^ ordinance. 
 
 «K>t 1.SSSX It SrSiX™™* ^^^ they could 
 matter, that imnmiv.™ Pef^IM m thai view of the 
 
 , primitive chwches^ft SnS. "^/^^^ch were in the 
 - SWefly againTtt 'c wife"^,^^ '^I*?? « ^««ted 
 
 , Jaam/v *' the teacWn« «? t v^ V *^® doctrine of ^t^ 
 
 against th6 churdhes^ f^r w J - «^«M»d8 of comp aint ^ 
 . ^«^ among tS^iSdSinrT^P"* »way thesJe^b 
 . ^li^o^yTOmmSica^ i.^"?5? ^^'^ ^^<*^ 
 
 of the-command, SiLnlo^^" .^!»<^, *© connection 
 
 T-" Wherefore cSfeS^'ll^'i^^^^^^ : 
 
 •eparate, saith the T^r-J „ ^ i ^**"«^ *^«™> and be ye 
 
 ye shall be my son«^rS^ l^* ^^^^^^ unto you, and 
 
 speaks of :the Ix>TdforA]dnZ 'c^.- af ordingly Isaiah 
 4«ob, because they Si *x.J^'Pf«i^KoftJ»e house of 
 of Bti&ngBrs^^iFT^<^T^^^ the children 
 
 ^ 
 
 'V5»" 
 
 y* ;a B w-orjM la the enemv nf n^h r . " « n mend 
 
 therefore they deavo 
 
 ■»« J 4 
 
* • 
 
 ■>.'■■ ' 
 
 
 t ' 
 
 ^ 
 
 QN OHBMTIAN COVUVKIOV. 
 
 f 
 
 ,«•: 
 
 to his^neiQiefl, he will foraake them. ■ If they come out 
 fprom among them, he will be a Father to them. Many 
 of the people of God havo found it no, who «^eak feelingly 
 of the peace and comfort thov now enjoy in scripture 
 fellowship, in contraat with the pftinful sonaations for- 
 merly attending their intorcotirse with worldly churches. 
 14. There is great injuiy done to unbelievers by ad- 
 mitting them to Christian- ordinances. It. makes them, 
 "guilty of the body and blood of the Ldrd.""' It, leads 
 them to dishonour 6od by going to the communion t&h\94ff* 
 to betray the Son of man with a kiss, and afterwards 
 retunting to crucify him afresh, and put him to open > 
 shame by their migodiy conduct. It leads 'thorn to 
 defile the templ^of God, ahd exposes them to the 
 thnlateninfr,' "If any man defile the temple of God, him 
 riffdl God destroy," 1 Cor. lit ITX It tendij to»huttheir 
 eyes against Bible truth, to harolen their heairts against 
 convictions of sin, and to make them " at ease in J2ion." " 
 it tends to deceive their souls, in leading Ihcm to think ' -■ 
 that.they are something while they* are nothing, to rest 
 • in'a form without the power of godliness, and to assume 
 a name that they live, while they ^ are dead. Proselytds ^ 
 of thi^'description are twofold more the children of wrath 
 than before. Oh, itjs nbt kind — it is cruel— it is very cniel, 
 thus' to help forward poor blind sinners, who know, not , 
 what they do, to work ou^ their own destijiction. 
 
 15. ITie admisajen of unbelieversii^ Christian ordi- 
 jiances is also an occasion Of corruption and great injufy • 
 to the church. It was with referenise to this that Paul 
 reasoned, "Know ye not that a littlo leaven leaveneth 
 the whole lump," 1 Cor. v. 6. Now, observe how the 
 lump is leavened. One ii^ observed indulging in one of 
 those sins, concerrting which it is said; that "they who 
 db such things shall not inherit the kingdom of Gpd.** ' 
 But because it is onlyone sin, or the sin of onia individual, 
 and not of grods enormity in thesight of* men, it is counted 
 " a little leaveri," and is winked at, and neglected. But • 
 by this neglected sin others stumble, and fall, 4nd are 
 wounded. The forbearance of theoriginal offence, seems 
 to impiy something approaching very nearly to propaga- 
 tion on the pa!rt of the whole community to «^o the same 
 evil; and to d6 it with impunity. -Hence, others are em- 
 boldened to indulge in umilar^s, conceivuig that 'the 
 
 I-'- 
 
 %■' 
 
 ■ • 
 
 
 1 
 
 ■' .■ 
 
 • < 
 
 
 1 
 
 i' 
 
 
 ■'• 
 
 .s 
 
 
 
 ■ ■••.<•■ 
 
 ':■! 
 
 »■ ■ .- J 
 
 
 laws of equity entitle them >o me advantage of the same" 
 
 forbearance. On the, same 'gproimd, the more f^iithfully 
 
 disposed bogii^ to hesitate about attempting to remove 
 
 fr- 
 
 -.1! 
 
 \ 
 
 \ 
 
 t 
 
 . I 
 
 \ 
 
,* 
 
 I 
 
 10 
 
 OK ORBIBTiAJr OOMMCKIOJT. 
 
 With the p^oedontB of fornior indulffonoo or thit w?H? 
 
 that thiM J« JHo ^ 1 • ®" ' J"''*f "'K roa.soimbly eiKimrh. 
 mon. Number.of »ln.o,t-Chri.tia„, Joifadi^r^ WhT 
 
 It has become like one "sick of tli« ««!«, >> "x[ ^1 
 
 ?r^j.- ^" /ll*"«°^ ^ accommodation to the chanSrd 
 Scltie S^B^^T"^^'- r^'**"^ watchfulnes^Tsne^e^f^ 
 broTen ChSn "* Jf «"*i?^«<i- OhriBtian unity i^ - 
 uroKen. l^nmtian confidence ia extinct ScrintnrA ^iT 
 
 Te^dmto one maas of incurable corruption; ^ ^* 
 top it'X&*!S^-J»» „»J^wth™a to 
 
 '-"^7*S^- 
 
«H OBmnrriAN oomcvmoir. 
 
 U 
 
 . Ihem in all ihoir. religious oonoorns. And if any profoming 
 to fear O^d do not fuel it bo, it is bocniue tUuy havo bo- 
 oomo so far leavoiiod by the spirit of their ungodly yoke- 
 fellows, 08 to bo sunk into ail the iiu)«B»ibilitioB of spiritual 
 declenBion. . >a 
 
 10< The corruptions of churches will provu uxcuedin^y 
 
 . injurious to those uiiniHtunt who have tukini part in pro- 
 moting thoin. This is clearly not forth in 1 .Oor. iii.'lO- 
 18, where this work of corruption is reprei^entod by the 
 figure of a man bdilding in the satne house, ''gold, silver^ 
 precious stones, wood, hay and stubble. " The tirst throe 
 
 ■of these, form a class of valuable and durable materials, 
 representing believers, as suitable for biilding a home 
 for the King, Uie Lord of hosts ; but the other three 
 fomi a class of perishable materials, vary unsuitable for 
 that purpose. These figures also set forth the extreme 
 folly of those who attempt to bmld a house for God with 
 such materialQ. There is not a nian on earth, who would 
 not be counted $t for Bedlam, were he toiset about build- 
 ing a hodso of hay and stubble, for man. Yet many who 
 profess to build a house for God of materials equidly un- 
 suitable for the purpose, are counted veiy wise and 
 learned. Such is the blindness of men in things pertain- 
 ing to God. **^ut every man's work shall be made 
 manifest : for the "day shall declare it, because itMshall be 
 revealed by fire ; and the fire shall try every man's work 
 of what sort it is. If any man's work abide virhich ho 
 hath built thereupon, he shall receive a reward" — a re- 
 ward of his whole work, given unto him **a8 a crown of 
 rejoicing in the presence of the Lord Jesus Christ." But 
 if any man's work idiall be burned^ He shall sufier loss ; 
 and surely the loss will be great. It will be the loss of 
 all his labour — the loss of idl his vain hopes of acceptance 
 — ^the loss of expected reward — and the loss of many pre- 
 jDious souls, deceived and ruined through the unfaithful- 
 ness of his ministry ! O is not tliis enough to awaken 
 and alarm those who are making inqrcl^andise of souls 1 
 
 But some will say the cose is not so alarming, seeing 
 it is added, "But he himself shall be saved yet so as by 
 fire. " Now this implies the bare possibility of salvation. 
 It reminds us of the passage, '' Others save with fear 
 
 gulling them out of the fire." The salvation of such can 
 aye no cojanection with their work ; which tends to des- 
 
 •..<«' 
 
 truction, according to what is stated, verse 17. *'If anv 
 ,man defile the temple of God, him shall jGod destroy." 
 Tet such may be saved, if they repent But if they av« 
 

 IS 
 
 OK CBtLinjAK OOMMUiriOir. 
 
 '.;\ 
 
 :1 
 
 ■•vwl, it wUl be M Lot WM i»ved, with the Iom of hb 
 ■tuir ; or a. the thi«f «n the oroi. wm »*v««I without 
 
 •tillable bm duig havi,u( nu-ritcul .bmtruction. ^ 
 S.„no of thiH cliuw ufbuildcniwho, /or obvioiu reiwonii. 
 
 Z^C *'\^"''*^"«K tru« or lal»4 diH^tiino, or J «r bad 
 works on th« hux« foundation, but it a of buiMin^a 
 
 holy, whichtomployeoro," V 17 "*"'*"" "» 1 
 
 Hhisijrk o7c"oZlT^"r^te.^'""^ *»»«'' conaciencet In ^ 
 w.,!i I *^"r"*Pk>on, »>y alegingthat thoy stand oxon- 
 emtod by warning their people o? tl.o guilt and d^nZ 
 of unworthy ooninuuiicating Now Kli tr od JhirXT 
 long ago, but did not'succeA in it. He iZLm, iZ 
 oj the gudt and danger of their coadi"t ; am this ^^ 
 ta^vo ploaaed Imm^lf, but it did not please Qod.f^ he 
 S"vllo a"/ 'r ^«*"""«'. that "h^sonsSeSem! 
 
 fiuity lie and his house were vis ted with terrible thin»« 
 in nghteou«ncss, see 1 gam. ii. iii. iv No^ wU wS 
 be tlie probable effect of warning" itluutresTrJ,Sig A 
 mnuster tells his people that « He that eateth andSketh ' 
 unworthily, eateth and drinketh damnSnT lii^lf 
 
 anniang it, and yet assist him in drlnkiui? it Nnxr 
 what eflect is this Ukely to produce o,ramJnl Wing S 
 capacity or concern to think of it ? H« «.,,-♦ ^ij^ 
 
 worthily. It 18 vain to talk about preparation for the 
 Lord 8 supper without discipline. Tfie script mS pUn is 
 "Purge out therefore the old leaven, that ye^Sv be I 
 
 theS^nof^SS?*^?/?'''*' thei^^ow, lot ua keep 
 w»e feast, not with th« ol4 leaven pf maj^ *ud wioke<f 
 

 ow onmnr^AN ooinitmioir. 
 
 11 
 
 noM ; btit witlv the uiUe«vened bwad of ■liwority anil 
 trwth," 1 Cor. ▼. 7, «. It Ui imtKitoiblo to ko«n thb 
 foMt in faith, without m«jj|(^Lgonfidono« aa to go«Uy mn- 
 oerity aiul truth and hr/||lfti|ra^l<)Vo. H«no« it ii cr»m- 
 
 maiulod, •• If thou brink ||» l3\'" **'" "'^'"^» '*"*^ ^^"™ ^ 
 rurnonibwrtmt tliat thy »B«po|C vWkh aught nKuumt Ui«e ; ^ 
 luttvo thcro tliy gift lioff^lHrUjy^tar, and go thy way : 
 Ant b« roconcilod to thy Tfttrt4fcr, and tliert conio ahd 
 offer thy gift." Mat. v. 23, 24. A whole veek, awhoJo 
 month of prottching-duya will avail nothing without purg- 
 ing out tho old leaven. Nor will the in«)8t iearned ais 
 giunonta juHtify tho nio«t roHpoctablo clorgytnin in thi« 
 work of coiTuption. Ho may roaHon, nn<l lalwUr and 
 prosper, and gain, in hi$ own way, but in the end, ** h« 
 shall BufTor 1o8H," an<l Iw in (hingor of losing his own soul 
 idso, except ho ropont. 
 
 17. The unscrijttural fellowship of believers and unlxf- 
 lievers, has boon a main catiso of the hoavioBt judgments 
 * with which God has viaityd tho world. What was the 
 cause of tho deluge by which God destroyed tho old 
 world] This calamity originated in the sons of God 
 uniting with tho daughterH of n»on, Gen. vi. 1-3. What 
 was it that brought upon the world tho \atlum curso of 
 the confuaion of tongtios ! It was an atlHW to make 
 the people one, Iwtwoon whom God had piit enmity that 
 provoked the Most High to inflict this punishment, Gen. 
 3^1. 6, 7.— Why did the Jbws suffor sovaiity years' captiv- 
 ity in Babylon 1 It wa.s on account of the corruption of >[ 
 their church : apd it is on account 6f the corruptions of 
 churches profeaang Christianity, that God wiU potir out 
 the vialH of his wrath in the latter daya. 
 ^' 18. God calls upon all men every wh^ro to repont of r™ 
 the evils doscril)ed in tho foregoing particulars. The 
 churches of Asia were called upon sevorttlly to repotit of 
 their corruptions. The church at Corinth was reproved, 
 because they had not mounied so aa to ptit away evil 
 froxu among them, and they afterwards di<l rc|X}nt,*for 
 Paul tells us, that it was " concerning this self-same thing, ^ 
 that they sorrowed after a godly sort," 2 Cor. vii; 11. I ^ 
 gr But, reader, it iaJiosMiime to inquire whdtbet you have — 
 ' been a partaiker of such sins, and whether you have r&- 1 
 pented, or feel now disposed to repont in consideration of | 
 . what has been set before you. ' ' 
 Charity dictates the conclusion, that many aerious peo- 
 pie are wanting in this matter, from want of scripture ^ 
 Wwledge of the 8ubjeot| while exposed to the influenoe 
 
 ■J 
 
.:>' 
 
 u 
 
 Oir C!HRIflTIAN COMMUNIOW, 
 
 li<i 
 
 ^e*^^^'^^^ ^^"^ ""^ ^ interested in Bupporting 
 reasons why they will not do it tIL- '^'^ ''''".°"' 
 
 .nrt S „H^^ J "'° '=""'Ption of nil national clmrch™ 
 Ao«r,tM ^F^ 'i[l'°^'"^y' the Mrtainty of theft 
 
 a remnant of the woman's seed whiVH tor^f +W« T 
 mandments of God and had SeSkf o^f^ j\ W '^^ 
 tuT'^^t ""^^^^ "noMefiledthemse^^^wik worn^n- 
 
 ■ persuaded Iwl' i, • ^.. ^"« ^hen a man has become 
 ratfctei'Si^f-'""-'^^ to leave 
 
 ment,' ».'♦„«" j°' f""* cqnsequence to refute arm- 
 w^r .. *'"'' ""' ?"<' "''Pose tL motives or ,SL 
 miohw" """' 'S "^-P""*^ and Bttpport^omiSf 
 
 tCeL'^tw&X"^rwSf;t*°*^T- ^"Hl 
 
 out^a, «,a^ea„,j» ;gy1,SXJ:U'^p ^c^Sj;^^^^^^^ 
 The first of these is defectiveness of fove to SSl ^^ 
 Joshua understood it wh.n he said, "Skegobd heed 
 G^ 'Eis??f ;/7"'^^^^^ theS^y^ou^ 
 
 thf reinnant n/f kI"" '" ^.^^ "'^P^'' ^^«^ ^^^ cleave Unto 
 
 me, keep my commandments."^ ^' K ye love 
 
 A 8pirifr^f«>^^n„ty to t}»e world, is another c«^^ ' 
 
 * ^ — ' ' — ' ^- ■ ■ — ?"= — 
 
 
 "■'Si'' 
 
 ■ M- 
 
various 
 
 ^ 
 
 
 ''i0l' ' 
 
 ON CHRISTIAN COMMUNION. 
 
 W 
 
 .V 
 
 adherence to worldly chufches. ' This is intimated in the 
 exhortation, ** And be not conformed to this^world^^; but ' 
 be transformed by the renewing of your, mind, that ye^ 
 pay prove what is that good, and ac<*ptable,#nd perfect 
 will of God," Kom. xii. 2. A Bpirit of conformity to 
 the world disposes to intercourse with the world. A spirit 
 of conformity to Christ disposes to do the will of Christ 
 at all hazards. A father observes his son strolling and 
 playing with others of a disorderly cast, and calls him 
 home in order that ho may attend to his duty, and enjoy « 
 his privileges, and escape the danger a,ri8ing from the.evil 
 communications of his naughty associates. The boy craves : 
 delay under various pretences, but it is evident that the 
 love of play, and the love of bad company, lie at the 
 bottom of all his arguments ; and it is etfually evident 
 that it is the Ipve of something gratifying to the fleshly 
 mind in worldly churches, that leads any professing godli-' 
 ness, to plead for*delay in leaving them. 
 
 Paul ascribes the toleration of corruption in the church 
 at Corinth to pride. He says, " And yelare puffed up,! 
 and have not rather mourned, that he that hath done this 
 deed might be taken away from among you." 1 Cor. v. 2. 
 Sin began by pride exalting itself against the Icnowledge _ 
 of God : arid It is owing to the humbhng tendency of the. 
 princi^s 3^he kingdom- of Christ, that they are re-> 
 jected bjTthose who, through the deceitfvflness of sin,~ 
 seek to nourish their pride by alliance with what is count- 
 ed great and respectable in the sight ojE the world. 
 
 Another cause of disobedience in this matter, is watit 
 of a spirit of trembling at the word of the LORD. 
 Hence, this gracious principle is pointed at by Ezra, as 
 accounting for the Jews' consenting to separate from the 
 people of the land with whom they had formed a sinful 
 alliance, Ezra ix. 2-4 ; x. 3. When a man feels the 
 effectual working of the truth, so as to tremble at the 
 word, he obeys Avillingly ; but where this is wanting, th<^ 
 mind will go no farther in obedience, than corresponds 
 with carnal purjioses. ' . 
 
 Want of zeal for the purity and honour of God's house, 
 also accounts for livjcity of communion. The zeal of Christ 
 fonJim Father's house, led him to cleanse it, and in doing 
 itTnis disciples remembered « that it was written, * ' The 
 zeal of thine house hath eaten me up," John ii. 17. But, 
 where is the zeal of those professed friends of Christ, who 
 can wink at the trade of making merchandize of gduls, 
 in the house that ia called by hia iteme ? 
 
 /v 
 
 ■M 
 
u 
 
 ON OflBISTIAir COMUUKiON. 
 
 Indifference about connection with a acriptural ohuroh 
 to also a sure indication qf th? want of Scripture prin- 
 ciples, m relation to CMristian fellowship. No man Muld 
 think o^malang a proper use of nets, and sails, and oars, 
 or other sea-fanng articles, on the top of a mountaiit 
 Such materials are of no use, but in doing business on 
 the wiMers. In like manner, the principles of Christian 
 feUowship cannot be exercised But in a church, scriptur- 
 aUy constituted for their accommodation and use, as will 
 appear from what is stated, page 1. 
 
 _Itis%lso evident that indifference about the spirituality 
 Of Christ's kingdom, arises from not living more fully 
 under t^ influences of the Hqly Spirit. ' ThenoiY spibit 
 leadethlnto the truth, and worketh in the saints to will 
 and to do God's good pleasure. But by grieving the 
 Bpmt, many are left to walk after their own conceite, by 
 winch they become indisposed for spiritual things. Reader 
 ^ Thus saith the Lord of hosts, Consider vpur ways."— 
 Commune with your own heart. "^Exji^g^the motives 
 of your conduct^ as in the sight of Goa,^^as ha^g to 
 give an account in the day of the Lord Jesus. And may 
 the Jiord ^ve you an understanding and willing heart to 
 do his willln all things, that his. name may be glorified. 
 Amen, ,."" 
 
 
 _Jf. 
 
 ■%. 
 
 ,^ 
 
 % 
 
 ;* 
 
 ./ 
 
 -1 
 
 V-: 
 
 lOVBlL AKP CriBSOy, PBilTTBB^ TOBOMTOb 
 
 ) 
 
 mA 
 
 >.«- 
 
 "N'J 
 
■VTfp^f^pS' 
 
 AN ARGUMENT 
 
 IN FAVOUR OF 
 
 lll^F A I^T BAPTISM. 
 
 -•.''•. ' 
 
 SECOND EDITION, ENLARGED. 
 
 > 
 
 \ 
 
 -^ 
 
 ./ 
 
 
 Thk fact that we practise Infant Baptism should be 
 esteemed a sufficient evidence that we are sincere in the 
 profession of it, unless something appear to the contrary j 
 yet some Baptists^ (I say not all,) working themselves up 
 to a strong conviction of the absurdity of the thing, and 
 its utter destitution of all evidence, either from Scripture 
 or the nature of things, feel it a difficult matter to per- 
 suade themselves thait we do not violate our conscience 
 when We baptize children. If then a confession of our 
 faithlpaust be given in order to gain credence, I fj»ely and , 
 firmly declare mine : I believe that the baptism of infanta 
 is divinely appointed ; I believe that the apostles practised, 
 infant baptism ; and I 'believe tliis on Ifce best of all evi- 
 dence, namely, because 'they themselves have told us that 
 they did so. Now, if I can make this appear, if I can shew 
 that the apostles tell us that' they practised infant baptism^ 
 I shall sufficiently account for my ov«^ faith, and perhaps 
 establish that of others, if not maOke some impression on. 
 the belief of those who oppose our practice. 
 
 '^ 
 
 < 
 
 M 
 
!l - 
 
 8 AN AROUMJNT IN tA.'VOXm OF *, \ 
 
 I BhaU introduce what I have to say by referring to a 
 remark of an old^uthor, who says, If our translators had 
 rendered the Greek wqkI oikos (In our translation Jwuse,- 
 'houaefwld,) family, tho sect of Baptists had never exists 
 ed. Now, famly is the literal translation of the Greek, 
 as is naaintained by the beat critic8;||A And what is a 
 family] Who are the peraons •referred to when we* say, 
 How is the family I or of such a person dyings he, ojij^^ 
 has left a lar^'o family ? surely, the children. ThSecan 
 B&.no faniily Without children. A man and wife are not 
 a family. Servants are not a family.^ 4 ; /^ 
 
 I shall then illustrate the following proposition : J^lun 
 the Apostles my they baptized aHOiKoa u f\mily or houhe 
 they use a tennm expressive of the presence of infmds, if 
 not more m than if 'they had anally said they baptized 
 , m/an<». ., The tei-in infant is not a definite term, and^ 
 though it h^d been iised;'it would not have prevented ' 
 controversy, it would luive been a^ Uable to objection 
 as the 'term family, or house. An'infant, according to 
 our law, is* person below twenty-one years of age; a 
 pe^n nineteen is an infant. In this sense Bapti'sts' 
 mi^t be said to practise infant baptism, while they bap- 
 tize? o% aduits.'-I mention this to shew the extreme 
 difficjulty/ of employing words that caJinot be contr(iverted 
 when there is an imwiUi^jigness to be guided by their 
 gencnral import. ,, 
 
 ^^l^wfor the proof-Acis xvi. 15. ^' And when ^ 
 (Lydia) was baptized/and her household, " thatis her hoiiS^ 
 herfamily, or children. • . .. • - ' 
 
 ^^1 Tim. iii. 4. "One tlmt ruleth well his own hou^, 
 (family) having his chUdren in sivbjection with all gravity " 
 The lat ter-clause of the verse explains the former ; his * 
 
 nfl-L'v^ "'k^V**'"!^ ^°'^*^^ "°^ properly means his children, his 
 
 
r ." 
 
 f 
 
 
 4^ 
 
 M,, IKFANT BAPTISM. \ ■^ 8 
 
 ohil4ren were his 'fattJlHy^ or house, and by liaving Ills chil- 
 dren in^subjection witlr all gravitjr, ho Would rule well hia 
 own family, or house. ^ ^ ^ 
 
 1 ^im. V. 14. "I will r. therefore that the younger 
 woineiK jnarry, bear cliilari^n,, guide the house.'* Here 
 is, first, laarriage ; sdcondly, child-bearing. When cLil* 
 <]jren are b^rn, then there is a house, or family ; audthird- 
 -iy, tlie gUidutg of the house, or children, thus born. -^ 
 'Hei'e the term house meauH children, infants, as soon m 
 they are born : it is then the |»iother's care begins. 
 . JPjal.'btviii. G. "God setteth the solitary in families," ; 
 (Heb, and margin, m « /k>k.s«). That i^, he setteth the 
 > solitaiy man, the person who dwelt alone, in a house : he 
 makes hini the father of cliildren. Hoiise, here, must 
 mean fchildien, infants. , 
 
 PStjlii^iii. 9. "He maketh the burrou women to kee^; 
 
 t house, and to be tlie joyful mother of children," The 
 
 womauihad no-houeetwhihi, she had no children ; she is 
 
 made to keep liouije by Iwjing made the joyfid mother of 
 
 I chUdren, and if this does^ no^ express tixe pre3enV:ie|irf in- 
 
 ' fants, I know not.^^at can. The first infant t||p ilie 
 
 should bear, wouliPBeT her house. . 
 
 fl[ii the following passagm^iouso means an infant before 
 ii.>wa8 bom; lluth iv. 11, J^j^^' And all the people that 
 were in the gate, and the eRrelrs, said, We toe witnesses. 
 - The Lord m^e the woman that is come infl[||Pine hous^, 
 ' like Rachel'lmd like L^ah, which tvto did buUd the house 
 , of ^ Israel. -And let thy house be like the rhouse of 
 Palu-ez, (whom Tamer bare to J udahj) of the seed which 
 the Lord sh*ll. give, thee of this young woman." Tux 
 HOUSE which the Lor-d shall give 'thee of THis'YorNct 
 woMAir; what can tlus mean r It can mean nothing eke 
 ' HhanAU infant to be born of her. ' Bo soon as she should 
 Ijeai; her first cliild, Boaz would have a house of her, 
 House, here, then must mean iiif ant, and only inf^ 
 
 Jr... -. ' .'./■.'■, ■ .- ./ ■■■ ' ( ■. ■.. 
 
 i. w . . ^ . ■ ■ . ■ ' i , - . . ■ 
 
 
 
 ''4^'-- 
 
 
 w 
 
 ..r 
 
 :i.^.£..-. 
 
 
 V ■•"■ 
 
mr 
 
 AS 
 
 But ihis ei 
 
 mq^ 
 
 iVOUK 
 
 , d|rtmc|^pbi^i^^cl^'^^^^ Ian 
 
 ^Ae.'^0^ Wefw&|i,( 
 
 >ple at large, 
 
 ^'biWij, .in hoiise, 
 
 mye njaijie. —whiit: a , 
 
 .,,-,,^, . . . J^lace, if a term.^/^Jx^ 
 
 ^ift^^r olrildrieji, came in the Afebsfle: 
 
 ■ *Mir ^peivco^ thfeir,o«tting (^, lii^ px 
 
 i# mhguage' 
 an infant ia 
 itirely when 
 irftil change 
 live df the 
 lys to ex- 
 ion I 
 
 V y. 
 
 ■«•. ; f. 
 
 gto tfiia^Vnot tlte only eviM;<^ ihaV«W.p^ga^ 
 
 »rds o^ whatw^ tep^te^ for. Ve hiivdyet M expres- 
 
 ^m^ike^^m^ me Le<ih,;if^Uch tm di^iMd ■ the 
 
 fcM^hey bui% Hhfy^ifl^f AVa^H 1^ bringing 
 
 mf^^^^'V^ fPy ^m^^^^g, bx bringing in^ 
 ^^ into 1^ . How,8^ the historical fact of 1 
 
 #e.ea8e? ^wh<, defies thai; it was by chjldnbearihg . 
 ^ n . ^ r^* l^*»«^ Wid LdMi tKiilt M home of IsraelHoniea a 
 "" 1 1 ? ^^ ?5^^ ^^ P^*^ ^^«*«"^'^1' ^v >feid '*inc(^^:ioU8e of 
 
 . C^Mr A '^?*«*^ ^ ^«**. byvhftvlng iii|4ts born iiltcl 1ft/ then; 
 • ; 1 i'^;. S atirelv thfi temi^fhmiao r««Bi ^i^-'_ .^i .lu. .;« . _ * 
 
 sorely tl^'e tenu%ouse, must ni^an xslxildren, iAiants. Let 
 
 a person try if he possibly cjui exclude tW idea of child- 
 
 .: ;beanng, ofinfants being borii into a housft, orfemiJy is 
 
 ■ sajdtobebuilt. Hpre,theii, weliaveevide ' 
 
 aaVisfaqtory,— €videnco:j;o ^hich noVeflectin 
 
 ■/object ;; we havg^ demonati-ation.' that 
 
 ■« fexpressiVe ofH^presenpe of infants. 
 
 \Ve«^^^^ the l^iTn build, ii 
 
 vhouse is decisiyeon the subject ; it set.., 
 
 fecludes controversy, as^t irresistibly co' 
 ^ the idea of cliildren, or infants. 
 "Gen. xvi. 2. *«And Saraisaid unIB Ab 
 now, the Lord hath restrained in© from be* 
 
 most 
 
 can 
 
 »use is 
 
 ipn with 
 
 •int; it 
 
 minds 
 
 !ehold 
 pra^L 
 
 •^. 
 
■fn. 
 
 '>; 
 
 V-l: ,■;.!■> 
 
 i/uiiirti " ■•■ 
 
 y ■ 
 
 ant in 
 when ^ 
 
 •• 
 
 liange 
 
 f the ^ 
 
 
 ex- . 
 
 ■ - , »■ 
 
 1 ' 
 
 iSsage ' 
 pres- 
 
 l the . • 
 
 ' 
 
 icnnct 
 
 ■t-r': 
 
 
 .'-' ■ ■ 
 
 ct o|t : ', ' 'v. 
 
 • ; ■ * ■ 
 
 
 mng 
 68 a / 
 
 " 'v * 
 
 r?<i;. 
 
 U>ld • 
 
 *; 
 
 '■/.. 
 
 imrANT BAPnBM. , 6 
 
 ■■:.■'■: A^.-:. /'■:-'■;■■. ^■-■- ■:. "'■ .■■■■;;■ : . ,.■.;. ■■ 
 
 tlu^ go In unto njy m«sid ; it may be thai I obtain iohil- 
 ^ d^en by |ier. " The Hebrew .Jias it, that I may he biiitt up 
 by h^V' We hence, learn the rojiBon why a family is 
 termed a house, namely, because it is built up of childi'en. ^ 
 Tnjfantfi are the stones of it. ' > 
 
 Gen, XXX. 3. " And she (Rachel) sjiid, Behold my maid 
 Bilhah, go inuntohor ; and she shall bear upon my knees, ^ 
 tluit I uiay also have children by her." Hero too the 
 Hebrew has it, <W J wtay (i/«« /»c built up hifh^r. This 
 verse leads us to the same conclusion jva the fonner. In 
 the minds of the ancient people of 0ml, the ideas of a 
 house and children,' or infanta, wore inseparable. 
 
 Duet. XXV, 9. '*Sc^hall it be done unto that man that 
 will not build up his brother's housu." The case stood 
 thus: the surviving brother wiw to take his deceased 
 brother's wjifipw and raise up seed to lijs brother, and if 
 he did not'take the widow, a punishment was to be in- 
 flictej^ on hiijiLj but in taking hqr, and having children by 
 ^Jlhijf'^ he,w^jiw wK(t^^ his^rftther's house. The 
 
 hoiiae then mtistfiWhS^children thus born. ^ — The Apostles 
 wrote tlielailguage ctf the Old T^estaraeut, that is, they 
 attached; to th^tej^ms they used that sense which they had 
 in the jOld Testan|^ijt Scriptures. 
 
 ' ^^ ■'*""* "itti^u, from these pas^ge, and they 
 &rQjmK^Wvpm!mif,'4^^'0^os, hoH^<^, jiv its geriwal) 
 
 fJi|tu^l,ii%oH means femiijyj cfeil- 
 m, orinmn^, we are, now prjjtoa^^to^y >iiho th«i Apos- 
 ,v»v,i baptized, whpir' t^ey ,».t|^he^ ^pti^dijaie^hotijie- ^^ ; 
 hold, oiitoif house, or famij^y of Lydi^^ 0f the JailV, oi 
 ;5Stephiiias, Ss, namely, that they-^apliz^ theii' d^^en 
 or infants. Caiiuwe svtpi^'idJT^t^^'^ &t(ir\ 
 
 jaloved tf terfn so well , uhdeiig«Q^ by Jjieft readers, 
 '""^' sisreSeiico of infant&jj4f Ih^'meajgi!^^ 
 y^y believe it who can. ^0 
 leve that 
 
 ■A. 
 
 -^*^ 
 
 >«'^%' 
 
 . sut 
 antid one tlj ^ g and meant 
 
yi . 
 
 
 /■-■■.: 
 
 O ^ AN AROUMBNT IN FAVOUR Of 
 
 Unother, wid we mimt despair of ever being able to 
 
 affix definite ideawto any word employed by them. For 
 
 my part, I understand tho Aiwatles according to their 
 
 plain, simple meaning ; and believing thorn to have «aid 
 
 that tliey b^iptizod infants, I practiHo tho same, and look 
 
 on thos(i who oppose it as opposing what the Scripturea 
 teath. 
 
 No Baptist has over yet given a satisfactoiy answer to 
 the question, Whom did the Apostles Imptize \*rhon they 
 pay they bapti;{od houses \ and we may despair of eVer 
 seeing a solution of it from them. i 
 
 The way in which tlio baptism of Lydia'a fatfrily is in- 
 troduced, is worthy of notice. It is related without ahy 
 intimation tliat tlie case Ma-s an tuicomnion one :>vfc cornea 
 in as a matter of c^nirse, as if it had been an ilndoi-stooa ' 
 thing, that the family was baptized ^loiig with tlie^reni. 
 It was no now thing, but tho foUowing out of aiFestab- 
 lished practice ; and it may bo noticed that , what was 
 done in one case would be done ili all similar caHes, that 
 is, since the family of Lydia was baptized on the faith of 
 their parent, the .same would bo done in ivll cases in which 
 parents, having a family, l)clieved. The account of Lydiftj 
 the Jailor, Stephanas, t\:c. , is only a specimen of a general 
 /practice. Suppose then, that Among the three thbtisand 
 convolved on the day of Pentecost, there were^three 
 hundred pei-sons having families, or let the readet\take 
 any other reswonable proportion he pleases. Here,^then, 
 are three-hundred baptized families, yet, tbere iaiiiat »^' 
 aU these families a single inftint, not a single young <Aadf' 
 This is not believable. It would be contrary to mattgr of 
 fact to suppose it. There is a moral certainty that lier& 
 must have been infants in theiMP Leta person take three 
 hundred, or, if he pleases, one hundred, or fifty families 
 at random from any coimtryj or town, or street, arid let 
 him say befoyehand, in thesQ fifty families there witt not 
 
 
 "■■% 
 
 ■ ^\ 
 
 M 
 
 
/■■•■..: 
 
 ..: * 
 
 ■*■: ■ ■ 
 
 ^^ 
 
 M 
 
 iVTJLSn BATTISX. 
 
 .%' 
 
 bo a single young child, und he will ^iid himself very wide 
 from the fact. — ^I inentioti this only m a confirmation of 
 the direct argnuiont druvvn from the meaning of the term 
 house', aH ox,pro9Hito of cliikUon, infuntH. ' . f ■ 
 
 ^ The BapttHt ayatem carries 8t>metliing in rttt very face 
 which may Horve UH a confutiitioh of' it. Pii reading the. 
 history of tlio AcjI^M of the Apostles, Ve meet witld the 
 baptiam of the parent, and his, or her house, or family, or 
 chiUh'on. Jn perusing the account of Baptist Missions, 
 we road indeed of the IJaptism of the adult, the paiient, 
 but we have no house, no family^ no children. Hero then 
 is a defect. There is the Want of tm Apostolic hoube, 
 and there is nothing as a substitute for it. „ BuV in the 
 history of Piedobaptist Missions, Hve met with the baptism, 
 not only of the parent, b\it also with the baptism of his, 
 or her children. Here, then, if We have not to the very, 
 thing, the house, with which we ineet in ^he Acts, we 
 have a substitute for it, something very like itj but toipe 
 it appears to be' the vei-y thing, Tliere is inerely a change 
 of the, name, th« term child, or children, being substitut- 
 ed for the more ancient one of (>^/^■o.'<, houst^, or fainiljjj'' 
 Therefore. Iwrnclude that PiedobaptiaiJs are nearest to 
 Abostolic example. 
 
 Another conclusive argument in favour 'of; infiuit bap- 
 tism rnight be drawii from the lactj that young chihlren 
 , were found in the Apostolic churches, Eph. vj. 1-4 ; attd 
 a tl^|Ja|bm fher Abrahamic covenant, in which a con- 
 nectllBPfTecognised between parent and child ncJver yet 
 abrogatdd ; but I have limited myself to one argument : 
 and as to the mode, it /ha,s been satisfactorily shewn, that 
 therms hot a eommaitd to baptise by immei'sion, nor „^n 
 exanoRb of feaptisni by imni(ersion,*i*ecorded ii) tlxe whole 
 New Testament, biit that />fi|ft*wt(/ was tlie Apostolic 
 mode : See Facts and Evidences ij^MfiGsriJ^i of Baptism 
 
 )rk that I 
 
 ^- 
 
 ./■■.. 
 
 by. the J^ditof" of Vafmet^s JJ^U' 
 
 'W^- 
 
 1 *- 
 
 . - 1 
 
 ■ * ^ •■. 
 

 mnirtu ' 
 
 ■f iS* 
 
 *,,. 
 
 '.'¥' 
 
 All AmauM 
 
 "TSS" 
 
 fi^ld recommend to alt tm« hav» any doubts oyi th« 
 |liyu)hj(}ci of Baptism : oUo Mr. J^wing's lat^ £«iay .on ih« 
 '■%:^,, 'Abject. ■■, •■ ■•■'■.■.■■ 
 
 |^^.'»]r t All controversy rtm«»»g Christians shonid have the ten-- 
 
 |V^ ctency of bringing thoui together, but this can only be done 
 
 _4^>by a firm exhibition of the troth. If my argument b 
 
 J* Valid, as I believe it is, then Buptihts must bo in error, 
 
 ■ and it IS never too late to acknowledge, or to renounce 
 
 " , thatii| which wo have beon^nistaken ; and if my -smffle 
 
 argument hIiouM have the eflfoct o^ hindering any^flKm 
 
 ^ roHhly |mbracing that which appears to me unsanctioned 
 
 *!f by the %rd rtf Go<l, or if it shouhl lead^ny who have 
 
 f embVacedTiaptist sentimjouts, to a train of thought that 
 
 will ultimately bf;^ng them to see that their principlef 
 
 are untenable, I s 
 written in vain. 
 
 »t ccmsidor mjrielf as having 
 
 X 
 
 4 
 
 * 
 
 %' 
 
 4d» 
 
 "%. '4- 
 
 
 1 
 
 
 f-^ 
 
 ' <* 
 
 / 
 
 ,-»*■ 
 
 ;-x 
 
 '* .■'#'. 
 
 
 \ 
 
 '•■■;»■ 
 
 i 
 
 \ 
 
 / 
 
 • ' , ■ 
 
 TOBONTO ; WVBU. AM1> OIBtOlT, PJUHTBBS. 
 
the 
 
 4"" 
 
 L 
 
 1 the 
 
 
 Ii . 
 
 ten-- 
 
 
 
 done 
 Ht ii 
 
 
 \ 
 
 n-or, 
 
 • ■. . 
 
 
 unce 
 
 •;«'••. T 
 
 
 mtle 
 Km 
 
 ■ '■ 
 
 \ 
 
 3ned 
 
 \ 
 
 \ 
 
 i»avo 
 
 :H.. ' 
 
 ^ 
 
 that 
 
 
 i 
 
 vmg 
 
 >^ 
 
 t - • ■ 
 
 '^' 
 
 J- 
 
 m^ 
 
 
 W 
 
 A WORD ABOUT 
 
 3nfant ^Baptism: 
 
 TH»irfit«r of thii Tiact, boMovii^ that ft can be &h 
 tinotly shown that tho baptism of the infants of bolieven 
 is authorizod by tho word of God, bogs tho candid and 
 jprayeilal attention of tho |)ooplo of God to the observa* 
 tions^hiolk follow: 
 
 One preliminary remark Is neoeBsary regarding tho 
 mode of proof adopted. Many of tho opponents of in* 
 fant baptism are accustomed to denounce all attempts to 
 ntijjjfh the proprifl^ ^f the practice by inferential rea- 
 sonip. Thoy tell UB that tliis is a'^ subject on whick 
 such reasoning is inadmissible, and that nothing can jus- 
 tify the practice but a direct and positive announcement 
 of the will of the groat Head of the Ohurch. To this I 
 reply, that if wo are sure it is truth we have asccrtgii^ed, 
 it matters not, so far as the ceiU^inty of it is oonc 
 in what manner we have ascertained it. All 
 truth is equally certain. A truth arrived at by iil^Mfnce 
 cannot he leas true than a truth communicated by direct 
 M)iuj]|ncement. The only question is, " What is truth ?" 
 
 Besides, it is only by inferential reasenitig that we can^ 
 prove' the existence of God— the authenticity of theScrip- 
 tiures-^the perpetual obligation of the Sabbath— mnd many 
 other doctrines " most surely believed among us." If 
 inferential reasoning is allowed in reference to sucli sub- 
 jects as these, what good reason can there be for declaring 
 it inadmissible in regard to the subject of baptjbim ? Are 
 we to prescribe to God the manner in which He sjvidl 
 make known His will on tliis particular topic ; or ought 
 we not rather to receive with child<like docility, every 
 inti ma tion of Hi s wi l l, in wh a t e ver m a nner oow u n uni - 
 
 cated? 
 
 « 
 
 m. 
 
■if- 
 
 .1.- 
 
 ,9 A WOKD ABOUT IHTANT ■APTI8M. 
 
 That iufant baptiam is according to the luiiul of Ood 
 i«prov(.d by tho thrcN, following cotwidorHtioni :- 
 
 I. Tlifl ch,irch of Ood, thowKl. it hiw Hubfii«ttHl undor 
 vanou. foru.« of adnuni«truti.,n, luu, boon H,»b.tantially 
 the ianie tinco itH origin/U institution. When ** tho law 
 wa« given by Moho«," tho patriarchal church wai. not 
 duisolvod and another not up ii if place ; H.e one church 
 contnmed. w.th thi. difForonco, that tho gracioua princl^ 
 • r !Li i° ' a<l"nni«trution wore nioro fully dove- 
 
 loped than they had before boon. And when "tho 
 grace and tnith came by Josus Chri»t/' the Jewish church 
 was not duBolved, and another «ot up in its place ;~tho 
 one church still continued, with a .till fuller development 
 of the pnncples of the Divine administration, along with 
 the expulsion of those who had been unfaithful to the 
 trust commitod to them. . This is manifest from the 
 apostles reasoning in Romans xi.. 17 : "If some of the 
 branches be broken off, and thou, being a wild olive tree, 
 wert grafted in amongst them, and with thorn partakest 
 of the root and fatness of tho olive tree, boast not against 
 the branches." The churcj is represented as a tree, but 
 the tree was not rooted up, and another planted in its 
 piace,~Mme of the branches wore broken off, and others 
 wew grafted in j-tho tree itself remained the same. 
 
 , Since the church of God is one and the same church, 
 ^aU ages, and under all the different dispem^tions of 
 Gods grace?, ,t follows, that when God, at any time 
 estabbshes a general practice in the church, that practice 
 must continue to be observed until God himself repeal, 
 the law which prescribed it. For example: He estab-^ 
 lis^d the practice of animal sacrifice ; and this continued 
 to^ observed till, by his inspired servals the apostles, 
 
 ?f OK^^ W ^' ^^'*"'"^'* *«""« **>** throne sacrifice 
 of Christ had ifupersodod aU other sacrifices. Had no 
 •uch declaration of his wiU been made, the ofibring of 
 ammal sacrifices would still have been obligafeiV; forf in 
 the church of Ood, He only who has authorit/to bin^ 
 
 nam authority ia Innaa — . -z. !!!!!!_ 
 
 \^ 
 
 au thority to loose. 
 
 .4' 
 
 %* 
 
 r ^ 
 
 -^ 
 
 A 
 
in 
 
 
 •% 
 
 \^ 
 
 A WORD ABOUT IKfAirt BAf^IflM. 
 
 .*># 
 
 * 
 
 
 K 
 
 
 
 
 • 
 
 
 < ." 
 
 ■*- 
 
 
 
 • 4 
 
 
 7 • 
 
 
 k 
 
 
 1 
 
 
 KoW, read attoiitivoly tho 17tU oliaptur of OonoHia, from 
 tho boginning to thu 14th voniu, and whon you Imvodorio 
 ■o, obKMrvo, timt tliu covonunt liore Hpokcn <»f in not n 
 now thing, rovi^nlutl now for thu i'trHt time, ft ;r tho lamo 
 which had Iwon rovuidud from thu Itoginning, forytmpor- 
 QuivQ IIu douH not C4ill it Rimply a omenantf hut cmiih%> 
 • tically and dufmituly " mt covenajit," hj? which niuuQit 
 hiul huun known to thu fd^horM h>ng huforo tlio timo of 
 Abram, (iwo Gun, v». 18, nud ix. 0-17.) It is thu im- 
 nouncemont of God's graciotis phiu of morcy to faHon 
 man through a mediator, and it forms tho baitis of the 
 ohuroh of God in all agus. It has not boon disannulled 
 by the law, called otherwise Iho Sinaitic covenant, or 
 Mosaic (Usponsation, (huo (<aiatiiMis iii. 13-21,) but con-* 
 tinues still to tjxist as "tho Now Covenant," in distinc- 
 tion from that made at Siniy , which has become old and 
 vanished away. For this reason it is callod also '"the 
 Everlasting Covenant," tliat madu at Sinai having been 
 but tomp<)rary. 
 
 Tho minds of many persons aro much porploxod re- 
 specting this C<^venant. Finding that it is most frcquentl;|f 
 spoken of i^ tjie Old Tostamcnt Scriptures, thoy supposit 
 that it m\ist be part of the Old Testament dispunsation^ 
 iu distinction frofti the Now ; that is, according to their 
 notions of things, of the Mosaic dispensation in distinc- 
 tion from the' ChrisiimrMiHpensation. But it is not/ 
 strictly correct to idlei^vmp Old Tostamant dispensa- 
 tion and the Mosaic cu^^^atlon, as if thoy v»rero one 
 and tho same. The Mosaic, indeed, was an Old Testa- 
 ment dispensation, but it was not the Old Testament dis- 
 pensation. Properly spetUcing, the Old Testament dis- 
 pensation was the same in its essential .elements with the 
 ]S!ew, for it was the disi)ensation of the Ecerlasting Co'- 
 wiiant, which the apostle, in Galatians iii. 17, declares 
 ** was confirmed of God in Chiist ;" — the dispensation of 
 the *' Promue," as he otherwise terms it in the 18th and 
 ' subsequent v erses. It w as in virtue of this " covena;it, 
 or "Promise/' that the inheritance came to A 
 
 vm 
 
 *»- 
 
 -M 
 
^ -,«%., ■ 
 
 "'• ,*-, . 
 
 . * A WOltD ABOTTT INFANT BAFMSM. - 
 
 ■,.■..■■• ,_ ' . , ,, "i „..■■. . 
 
 (verse 18th)— rthe aame inheritance which is given to all 
 whd boUoye, whether Jewa or Gentile3, for the blessing of 
 Abraham cornea upon the Gentiles, (vorse 14th.) NoW, 
 to any one who attentively reads from the 13th to the 
 18th verse of this same 3rd chapter of Galatians, it must 
 be evident, that the dispensation of God's grace to ua 
 . Gentiles, in New Testament Timesi is the same as it was 
 to Abraham, and other believers, in Old Testament times, 
 —in other words, that " the blessing of Abriiham" cornea 
 upon us, as it came npon him, through the ** covenant 
 which was confirmed before of Go^in Christ ;" an(J-which 
 " the law, which was four hundred and thirty years after, 
 qannot disannul " . . 
 
 : 7 If it is asked. What, then, do you mal?e of the Mosaic 
 dispensation? tanswer : Tlie apostle shows that it wasan 
 arrangement quite -distinct front the great dispensa^tiouof 
 the Covenant, though it did not at ;aU hinder, but rather 
 facUitate the working out of that greater di^peni^tion. 
 It came in (if I may be allowed the expression,) as a pa- 
 renthesis; it was introduced into the^midst of the Coven^ 
 ant disponsation as a ;9ytbordinato arrangement, intended 
 for a special purpose, and when it had served tha\ purpose 
 it passed away, leaving the dispensation of the Everlast- 
 ing Covenant still in force. And if it is asked, What was 
 the purpose for which itrwas thus introduced ? the ajiostle 
 ' replies, <' It was added, (literally '< superadded,'') because 
 ^Aof transgressiiijns, till the seed should come to whom the 
 m promise was mddc," that is, to show those who-were under 
 it what things were displeasing, to God, and to convince 
 them of tlieir sinfulness, and consequent liability to the 
 . Divine di.spleasure, that thus' they might be led to despair • 
 6f saving themselves- ^by any rightoousfleSs of their tfwn, 
 apd be constrained'^o look for'salvation to tjie proiuise of 
 the Everliisting Covepant.^ ' . * i^l^ * ' * " 
 
 . It is not correct, ;jtliorefore, to speak oV,^eJ^'^^it^^ 
 ment dispansalion and tlic iMosaic dispaasjtj 
 wore the same. The' one -was bu^ an.apil^fflgfe to the 
 t>ther. The Old Tostameut dj^^peosation ccM^S||6ed with 
 
 l^. 
 
 'r^ 
 
 ^.' 
 
 
 ■J^.-\ 
 
 
 * '•' 
 

 
 '.^ A \ 
 
 A WORD ABOUT INFANT BAPTISM. 5 
 
 • the first gospel promise, given to man immediately after 
 
 • ho, had sinned ;— the Mosaifc dispensation commenced at 
 the giving of the law from Mount Sinai, about 2600 years 
 afterwards. The Old Tcstanient dispensation was foV the 
 racie of man ;^^the Mosaic dispensation was for the nation 
 of Israel. The Old Testament dispensation has merged 
 into the New, both being the administration of the samo 
 Covenant ;— the Mosaic dispensation has been' entirely and 
 tor ever abolislied. In going.back, therefore, to the Cov- 
 enant wliich God established with Abraham, we are not 
 
 ■ gping back to Judaism, but to that which, having existed 
 before Judaism was, continues to exist now that Jtidaiam 
 ..is not. ^____.^-i..- ■ _::._J._.__:^^..^^_: ^_^^^^_^,-:_ - ,,„.:„^.- ' ; : -" ,.^4, 
 
 To this view of the Covenant it has been objected, that, 
 as established with Abraham, it contained promises of 
 temporal blessings as well as spiritual, and was therefore, 
 partly at least, of a carnal and temporary nature. But 
 the* objector forge^^ that the "New Covenant'/ includes ' 
 temporal blosaings still. Every blessing wliich God's people * 
 enjoy comes to tliem through this Covenant. All we have 
 . is 'through Christ, " in whom ''-this Covenarit ^ was >9on- 
 finned,," — the bread which supports the porfshing body, ,. 
 as trul^ as the gracp which saves "the imperishable soul. 
 
 I have, perhaps, dwelt too long on this branch of the 
 subject ; biii it is ao'iU understood by the many, tha^ it> 
 seemed necessary to enlarge upon it, even at the risk of 
 appearing tfedious to the few," iTeturn fo the passage 
 frojtt Qenfesis, quoted abo\«e. ' * . - 
 
 When God revealed this. His everlasting Covenant to 
 Abram> He established by law this practice, that the in- 
 fant seed of a; believing parent were, along Vith himself'. 
 . to receive the mark^ of the Covenant," and' thus be rocog- 
 • nised as sustaining a certain relation .to the church of G6d - 
 —not in virt.ue of their own faith, |or tfiSyr'wore'in^pable Sjil 
 of believing, 'but in virtue of., the faith of -their parent. 
 In other words, we find in this chapter a divinely institut- 
 ,"=^"^^ cpnnection between a, believer*an^ his infant children, 
 whereby, when the parent professed. his faith in God'd - 
 
 .r 
 
 
 
 _v__ i \ ___ — -,.^—. — : — '- . ' ' ' ■ "t .. ■ '• '-■ ': ■' '_ ■ - ■ 
 
 — -^ -— ^,-- :. ■ - ■ • ' . 
 
h * 
 
 ♦ ' 
 
 ^^OSX> ABOVt inrrAKT tAtriBVL 
 
 \ 
 
 :4v 
 
 '/ 
 
 Covenant, and was i^tvied into the church, his infant 
 . cliildron were so carried along witii him that they received 
 
 '. the same, mqrk of the coyencint ;-H5all it a mark of initt?,- * 
 tion, oB whatever ehte you choose ;— </ie.aame mark which 
 ho himself received. From the tim© bi Abram this became ' 
 ' the standing law of GodV house. It was not peculiar 
 ' the Mosaic disppnsation,; having been estjiblishod 430 yet 
 before tliat. dispensation cbmm^nced. Now I ask, has tU 
 la^ ever been repealed / Has God ever declared, directlj 
 or indirectly, that it is His will that this practice shoi 
 cease, ^d that ''the children should not be as aforetim^^ 
 (see Jeremiah xxx. 20.) H. so, lot thepassage which fcoii^ 
 tains such an intimation be pointed out, and there will ,\ 
 be an end of the controversy. But no such intimation 
 
 ^exists. "' , « ■ '. '^ 
 
 It is not necessary, in orde? to justify the practice, of 
 ' tTius receiving the infant childrenin New Testament times, , 
 . that their reception shoiUd be a^ain commanded, as it wa» 
 . commanded, in tlje caftb Of Al^am. ^he former command 
 ' remainmg unrepealed, the practice cmitinues as a matter^ 
 of course: But if the practice were to have been discon- 
 . tinued^if the children were Aot to be as aforetime, it was 
 necessary that there should have beeh a distinct arid un- 
 flinbiguous intimation of the change. 7 
 
 , Iti8no,reply tothis argument to say that '^dptis^ • < 
 ' , Ifes not come in. the place of circumcision." t do not , . 
 
 ^rm tliat it has, although, if I did, it might not be diffi- 
 
 . eult to prove the truth of the affirmation. My argument, 
 
 ?«|F' rejl"if es it. npt. - What I affirm is, (and, I repeat 
 
 *- ^itjBp'tha^ it* may be distinctly understood,) that God- 
 
 '^.- established in his churcli' this constitution of tilings, that 
 
 whenaparentwas received into the church on a profes- ^ '; 
 Bflbn of his faith, his infant children had administered to s; 
 ■•' th«ta the same rite which he himself had, and by which -. 
 
 he was recognized as belonging to the number of 6od's • 
 ^ " >rof esSng- iSeople. This divine law has never been "re- "j 
 ^ peam,"conseliuontly we are boiind still to treat' in- thQ ° 
 ^saijae way the infant cliildren of churcjh members, that is, • 
 
 #. 
 
 > w 
 
 <.\- 
 
 '1 
 
 
 f4 ■;• 
 
 ' ,f 
 
 • *» 
 
 
 V • 
 
V 
 
 I 
 
 ISM 
 
 not fl . 
 iffi- 
 )nt, 
 >eat 
 Jod- 
 hat ' 
 fes- ^ ' 
 I to s^ 
 ich 
 
 ▲ WORD ABOUT INFANT BAPTIBH. ^ 
 
 to administer to them the same rite hy which adults are 
 originiOly recognised as belonging to the number of God'» 
 professing people. That rite, under the New Testament 
 dispensation, is baptism, and it follows tliat the infant 
 children of believers are to be baptized. 
 
 II. So far from there being any trace in the New Tes- 
 tament of this connection between believing parents and 
 their infant children being abolished, there, are evideiLt 
 traced of its being continued, . ' 
 
 First Of all, there is the fact, tlfet with the apostles of 
 our Lord it was a common practice, when the head of a 
 household believed, to baptize himself and his household. 
 And notwithstanding all the attempts that hua^^ 
 made, it has never yet been proved, that the households 
 mentioned in the narrative did not, like other households, 
 contain infant children. Till this is proved, we have- a 
 right to assume that they did, and that |otfsehold baptism 
 •Was, in this respect, quite similar t^ household cirouni^ 
 cision. ■- ■ •".'>:■-. ■;;.■ V-.:,^ -' / ■■-•^;■• 
 
 Biit'such proof has heen attempted. Let |ps loot at it. 
 
 From^ Acts xvi. 34, it is said, that ^ the filer's house- 
 hold, most hate been adults, for 1%y all rejoiced and 
 believed in God. It is not strange ttiat a mere English 
 reader should make\such ai^BSertion, but it is stranaB 
 
 ^e ij^which the i|ispired 
 
 f4 ■: 
 
 sp; ^ Let any orib who 
 
 that those wlio know*fche i 
 narrative was written si 
 
 l^iows even the elements of tilKe^ Greelc language look at 
 the passage, and he cannot fail to perc<^Ve that there is 
 no proof whatever, in the words i|i^ by the inspired 
 writer,, that the jailor*s household believed. My ifmitl 
 do not adtnit of my entering the' fielA of criticism ; I 
 must content ;my^elf with the above assertion, which in- 
 deed^ sufficient: to meet the aSse^iofe'on the other side. 
 Wheif^no prop'f is adduced on the oni sidoy no 'countei;-. : 
 proof is required on ^he other. ; ^ , ? - ^ - 
 ' -With regard ta^e household of Lydia, it is sadd, they 
 must, all have, beeji Ailts, for they are spoken-of in Chap-/ 
 terxvi. 4p, aa "fcKlhren," whom Paid and Silas com- I 
 
 ■(: 
 
 ■ ■.. p" 
 
 ■• *" -I 
 
 
 * '♦. 
 
fl^' ■ 
 
 ^ l^ 
 
 ^ 
 
 A WOJID ABOUT INfAiri BARMK. 
 
 ■■: fit ■ 
 
 l**»k. 
 
 
 
 '»'ftj*|ed. But jn tiie first place, oven though we shoulcl 
 ^ grant that this meeting of *' the brethren" took place in 
 Lydia^B house, it by no means follows that these brethren 
 were of the household of Lydia. And secondly, it is not 
 ^- • w-*" «aid in the narrative that the meeting tooi place in 
 Xydia's house at all. Pour things ar^ affirmed in the 
 ,^ verse ix^ question :— Isi That the apostles went out of 
 the pria6n. 2d. That they entered into the house of 
 ^ Xydia.'^3fd. That when they had seen the Brethren, they 
 oofnforted them, . 4th. That then tiiey departed. I ask 
 any candid man, who understands what sound reasoning 
 iS) whether he can possibly deduce from these four facts, 
 T the cc^clusion, that the brethreii spoken of were the 
 : members of Lydia's household. \\\ 
 
 ; /Secondly.— Observe the manner in which the apostlo^ 
 ; Peter addresses the Jews on the day of Pentecost, in Acts 
 iL 38, 39 ; "Repent and be baptissed every &ae of you in 
 the name of Jesus Christ, for the remission of sins, and 
 ye shall receive the gift of the Holy Gost. For the pro- 
 mise is unto you, and to your children, and to all that 
 I are afar oflf, even as many as the Lord our God shall caU.", 
 That the promise here referred to is the promise made to 
 Abraimm— the promise of the everlasting covenant, is 
 . evident, for it is "this blessing of Abraliam " that is said 
 ?l to "come on" those wh^ "receive the proiniseof the 
 Spirit through faith," (Gal. iii. 14.) Now, saith the 
 Apostle, "this promise is to you," th^at is, to the adult 
 
 • Jews whom he addressed, the^fore "repent," turn to 
 God, believing the record concerning his Son, that ye may 
 receive ths blessing promised ; and, as the mark or token 
 of your doing so, "be baptized in the name of Jesua 
 Christ." Mark the explicitness of the language, "Re-"' 
 pent and be baptized,....., fob the promise is unto you." 
 
 /JBut the promise was not to them only ; it was, sA the 
 
 Apostle adds, fo their chMrin alio, ipcordifigto its origi- 
 
 '-jiiial tenor, "I will be a God to thee, aaid to thy seed after 
 
 -thee." Formerly, when ad\jlt proselytes were admitted 
 
 • to the privileges of the church of God, they were cirQum"" 
 
 / 
 
 r 
 
 i^ 
 
 V 
 
 » 
 
 t 
 
 W 
 
 V t 
 
 
 ^ 
 

 
 ^A 
 
 / 
 
 V 
 
 # 
 
 !l 
 
 4> 
 
 ■\' 
 
 v^ 
 
 ' ▲ %oi^ ABOSrr iirvijrt BAVTI8M. » 
 
 oised, or marked with the token of the covenant, heemiM 
 the (covenant) promise was to Wiem ; and their childreii; 
 also were circumcised, because the promise was to their 
 children. And no><r, when Petor exhorts them to be bap- 
 tized, because the promise was.io Ihem, and adds, that the 
 promise was to their children also, must they not neceis- 
 sarily have understood him as morning, that their children, 
 having still the same connection Vith them aa they for- 
 merly had, in relation to the covenant itself, were still to 
 liave the same connection with them in relation also to 
 the token of the covenant ; — that as they had been in- 
 jduded in the circum^iaionf because included irt the pro- 
 mise, even so they were to be included in tke baptis^ for 
 the same reason ? If tlie fact of the p%mise<i being to thb 
 parents was a good reasor why they shoidd be baptized, 
 surely the fact of the same promise being to the children 
 was a good a ^reason 4rhy they also should bo baptized. 
 And if the apostle did not mean so, why did he, in .con- 
 nection with baptism, introduce the children at all, and 
 affirm respecting tliem, the same thing which he had just 
 affirmed respecting the parents, and which, in the case 
 of the parents, he adduced as a reason for their being 
 baptized I < - 
 
 But the apostle adds something more. Not only is 
 the promise ta>ihe JeVfs and to their children, it is also 
 "to all that are afar off," (i. e. the Gehtiles,) " even aa 
 many as the Lord oCir God shall call. " AU^ Gentiles who 
 are calle4'of God a're, equally with the Jews, partakers 
 of the pijomise ; and as they receive all the privileges of 
 the gospel as iully as the Jews djd, (for *' in Christ Jesus 
 there is neither Jew nor Greek,*!)jt follows, tlmt the pro- 
 mise is to their children also, and that tiie same connection 
 ^subsists between a belieytn^ Gejntile parent and his chil- 
 dren how, as subsisted qf old bctweei| a believing Jew and 
 his children.' / ^ , - ' 
 
 < Thirdly. -^In 1 Cor. viiTl4, the apostle, after enjoming 
 the believipg husband 6t wife not to leave the unbelieving 
 wifd or husband, addS) as a reason, " For the unbQlie^'ing 
 
 
 -S_ 
 
I«M. 
 
 v-V, 
 
 i9„ '.^/^A'VrOKD ^IJBIOtJt INTANT B, 
 
 bmb^nd h sanctified % the wife, and i^e Ijinbelieving wife 
 is sanctified by the husband : ^Isewe^ y|ur children un- 
 cleAn ; but pow are they holy. " W hatevet thei^j^rmR may 
 mean, the fact is here plainly brought oiij, ilhial in conse- 
 quence of eien one of the parents being a believer, ^tt 
 children are holy, not unclean ; and that If neither «f ^ 
 parejnts is a believer, the children are unjblean, not noly. 
 Here is a broad, distinction declared bet\vjben me children 
 of believing and the children of iinbelidving parents, a 
 
 ; distinction foimded entirely on the reliffi(ms state of the 
 .jfiiarent, and in no way arising out of an;«ihing petiMnal to 
 
 ^the children. The "general Hdea conveyed by the term 
 
 -'"holy" is that of ''separation," and this general id^a is 
 perceptible in all the diJBerent modifications of meaning 
 with which the term is used. Without professing to de- 
 termine the precise sense in which the te*n is here em-- 
 ployed by^the apostle, I beg the readel seriously and 
 candidly to weigh all the different interpretations of the 
 passage which he has met with, and then, without par- 
 tiality or prejudice, to say whether any one of them is at 
 the same time natural, probable, cdnsistent'yirith the con- 
 text, and in accordance with the general usage of scripture 
 language, except that which considers the pasiiagea plain 
 indication of that scriptural^ connection between a believ- 
 ing parent and his .seed, of which I have spoken above, 
 and consequently, as^p^lgum-ent, indirect but strong, in 
 favour of infant bafetfsni. * 
 
 ^ I shall mention only' onerof the many other interpreta- 
 tions wliich havQ been^^i^6n of the passage. It has been 
 supposed that the term ** holy" is here used to signify 
 *♦ legitimate." If so, the correlative term "unclean" 
 must signify " illegitiihate.M According to this interpre- 
 tation, the apostle declares, that inconsequence of one of 
 the parties being a believer, the chiljilrcn are legitimate. 
 It follows, that if neither of the parties is a believer^ the 
 diildren are illefitimate;: Is it so, then, that the' children 
 ot^all tinbelieversa*i3 illegitimate ? It must be so, accord- 
 ing' td the inierpretatibn in- question ; but »urely the • 
 '• ,« 
 
 "■ . ; ■• ■ " * 
 
 " 
 
 \ 
 
 
 .4 
 
 
 ■^* , 
 
 I; 
 
 .A^ 
 
 
 3^^ 
 
' \l 
 
 ■ V'"*f . 
 
 M^ 
 
 A WOEI» ABOUT Il^yAKT BAFTIBM. 
 
 U^ 
 
 " 
 
 \ 
 
 1 _„«*.. 
 
 v, 
 
 ^ 
 
 mere Btatement of such a question is a si^ffioient refutation 
 of that interpretation. " / ! \ 
 
 These are some of the traces which are to be foUnd in* 
 the Now Testament of the continuftnco of tha^ spiVitual 
 connection which of old subsisted between a bekeviiW pa- 
 rent and his seed. There are others which might have 
 been adduced and illustrated, had my limits permitted. 
 But looking only to those which have been adduced, I 
 confess it seems to me impossible to explain them in any 
 consistent or rational manner, except on the supposititta 
 that infant baptism was practised in the apostolic age. \ 
 -,111. My third argument in proof o^ infant baptism, ii^ 
 the historical. And here let me not be misunderstood. \ 
 I do not allege that becatise infant baptism was practised \ 
 in the early ages of the church, therefore it must of lie- ^ 
 cessity be Jright, knowing as I do, that, in reference to 
 many subjects, those who are called "the Fathers of the 
 church," made void the word of God by their tradition. 
 My only object in referring to these Fathers, is, to show 
 that infant baptiW, instead of being " a modern innova- 
 tion," was universally practisi^d in the churches very 
 shortly after the time of the apdstles, and continued to be 
 so for c^turies, without the propriety of it .being called 
 in question'. I citd the Fathers,\ not that they ^ay give 
 thQiv Judgment regarding, a doctrine— tor their jjidgment 
 on doctrinal subjecte I estimate somewhat lightly-r-but 
 that they may give thei^r tesiimony regarding a fact, — a 
 fact-conoetning which\they could not themselves be mis-* 
 taken) and concerning which they could not give false 
 evidence without b^ig at once .detected and expoged. 
 As to the correctness of the inference which I may deduce^ 
 from that fact, the reader must judge for himself. - 
 
 Justin Martyr, who was bom before the year 100, says, 
 "There are many men and women of sixty or seventy 
 years, who, /rom children, were made disciples"to pimst, 
 who remain uncorrupt, and I glory "that I can show such 
 from every nation^'** The period at wliich those 
 
 • Apol% prim. / --, ^-^r-^-^T^"-^ --- ' 
 
 .i- 
 
 ■■■i 
 
 / 
 
 'r^' 
 
 io 
 
 i%'''«t1 
 
■; v 
 
 m' 
 
 la 
 
 > ..ji i>! ■ til' 
 
 .4 , "' 
 
 "Kj A WORD ABOUT INrilfT BAPirSV. 
 
 / ■ 
 
 /'Children" were ''made diaciples," must have been 
 during the life of some of the apontlea, or at least imme- 
 diately after the death of the last of them. ^ 
 
 Ireiutua, born about the year 07, says of Christ, *' For 
 he came to save all by himself ; all, I say, who by him are 
 regenerated to Ood, ii\fanta, and littte children, and boys, 
 and young men, and elder persons."* Thci word trans* 
 lated "rogeneratod," is constoiitly employed by the 
 Fathers to signify '* baptized." Irenieus elsewhere clearly 
 shows, that tliis is the^ense in which he uses it ; so that 
 the passage contains ti direct testimony,, tliat in his time, 
 t. e. immediately after the apostolic age, it waa the com- 
 mon practice to baptise the " infants and little children," 
 as well as the "young men and elder persons." 
 
 TertuUiany\)om about the year 160, exhorts parents to. 
 delay the baptism of their children, on the superstitious 
 ground that sins committed after baptism weje uis^ar- 
 donable.f In so doing, he shows very plainly tliat infant 
 baptism was then the general" practice. ' , 
 
 Origen, bom about the year 184, says, "Infants are 
 baptized agreeaWy to the usage of the church. "§ And 
 again, "The church has received from the tipostleb a tra- 
 dition to give baptism to little children also. "J It follows 
 that in Origen's timej infant baptism wais tiie geii^al 
 practice. .' :"'.:■■' ■"^" "'''■'''.:■'[ :■ 
 
 Cypriav,j who lived at the, same time with Origen, 
 informs us, that at the Council of Cartilage, sixty-six 
 Bishops were assembled to determine whether baptism 
 might be administered before the eighth day after birth, 
 .and they unanimously agreed that it need not be delayed 
 till the eighth day, but might be' administered atiaiy" 
 time.'! The purpose for which I refer to this, is to shoirf- 
 that at this period, only 150 years aftfer the time of the 
 apostles, there was no dispute whatever respecting the, 
 propriety of infant baptism itself. All were agi'eed about 
 
 • Conf. Haer., lib, il. c. 39. 
 tDeBtti»t.,c.l8. 
 
 § In Som. lib. v. c. 9. 
 
 X Ilomil. 8. in Levit- o. 12. 
 
 :^" li Cyprian Ep. 59, ad TiduiD. 
 
 i ' 
 
 '(0: . 
 
 ■i^: 
 
 ::k A^ 
 
 "7?" 
 
 iC. 
 
 -;'-V- 
 
 ;.;-r 
 
( ,- 
 
 
 \ 
 
 A WOBD ABOUT INTAMT BAfriRlf! 
 
 18 
 
 that. The dispute regarded only the tizjie of adminlBter- 
 ing the rite. , ' 
 
 Aufjiutim, born'in the ytfar 354, wiys, "The whol« 
 church practises infant baptism ; it was not instituted by 
 councils, but yfaa always in me. "♦ And he declares that 
 he did not remembei^ ever to have met with any perso^, 
 whether Catholic orheretib, who denied tliat infants are 
 baptized for remission of sin. t , " - 
 
 Pdagtna, who lived at thb same time with Augustiiie, 
 declares that hO had never heard even any impious heretic 
 who asserted tliat iufunts are not to be baptized. J Had 
 the propriety of infant baptism been disputed in his tin^o,7 
 he cotild not have been ignor^it of the^fact, for he vrtm 
 bom, in Britain, a,nd tr<ivelled through France, Italy, 
 Africa Proper, and Egypt, to Jerusalem. ' 
 
 I- repeat, that t do not cite th^^Bathers to give judg- 
 ment on a point of doctrino. I cilfciiBm only to give 
 evid^ceon a point of fact. ' AncytMn their testimony, 
 the .triith of which cannot be impugned, it appears, that 
 in the age immediately followiug that of the apostles, 
 infant baptism was the common undisputed practice of 
 the Christian church, and contiui^d to be so for several 
 centuries. Had this fact not been noltorious, these Fathers 
 could not liaVe written as they didjjj'fthout being at once 
 detected and expdscd. *Now, let us suppose for a moment, 
 that infant baptism was no^ practised by the apostles,— - 
 that it was a human invention introf|fi£e,d into the thui^h 
 their afiter tiine. The question occurs, — jand it is a question 
 to whicKI beg the reader's special attention :— J« it possible 
 that it co}ild have become all at once the universal practice^ 
 without even one solitary individital liftinfi up his '^oic-f 
 
 against thA innovation t G 
 tian Bii^iops^ve declared 
 firom the days of the apostles 
 puted by anyi-^when it must 
 
 •'DoB 
 
 t AURU 
 
 ;n5tln 
 
 itisino. Conl;ra DonatiHtiis, iK|iiv 
 ""istory i)f lufant BaptiHin, Pari 
 , dc pcrcikto originair, <?. i7. 
 
 moist eminent Chris- 
 irld that it had existed 
 Itad never been dis- •* 
 notorious, bo'th iff 
 
 19. § 17. 
 
 ^ 
 
J i 
 
 t' 
 
 
 
 ■ •V-v , » -^. ,■ »*■ . ■ ■■■•'■■ 
 
 ■'fijf>- ■ ■■■' :; , ■■ .' ■■ ., "» .; ,.■" ■■ i: 
 
 ▲ woBb AiouT iirkWt tktrtiu. . 
 
 ih«m'^^ui<l to every one eUw who attended to the ■ubjeot| 
 thit it had iprung ub in tliat very age ? We put it to ^ 
 »ny man of nound ai|d candid mind, Can you belitue thia t 
 If not, you mttat boliovo that iilfant baptism wan i)racti8ed 
 by the aposllua oj our Lord, and is therefore of Divine 
 and poruitvnent obligation. Thbre is no ^tomative be- 
 tween the two opinions. 
 
 Take the following case by way of illustration. Suppose 
 some omiueut Khd gotUy man of our own d»y, such a man 
 M I>r, Chalmers, for exaropl^ wore to publisli to the 
 
 worid thai 
 ation in 
 tlofo 
 Jol^ 
 been disput' 
 
 j^eto Act had been in existence and oper* 
 . of Scotland ever since the time of the 
 Popery ; that it had originated with 
 iiself ; and that its propriety had never 
 »y any one. Can any man believe that such 
 « statement could be published without being at onoe 
 tnarked urith the briond df falsehood ; or that it could, go 
 down to posterity, reiterated in various forms by other 
 eminent and godly men in successive generations, and be 
 •foui)d after the lapse of several centuries us an Uncontra- 
 dicted, undisputed stateui^nt } He who can believe this, 
 is siureiy credulous enough ;^<||et this is not a more impro* 
 bable case than the otl^er, on the supposition that infant 
 l>aptism was a human invention, introduced after the 
 apostolic a^. / ;'■„;",/'.'■:; -v ■*.'■ . ' 
 
 'On thesia grounds, it is believed that infant bapiism if 
 ^cording to the will of Qod. As much as possible, 
 ininute details have been avoided, as I have been desirous 
 of keeping the reader's mind fixed on the prominent fea- 
 tures of the case. May what has been writteii tend to 
 the glory of God» and may th% Lord the Spirit, lead all 
 who believe in Christ to know in all thingidi, what the will 
 of the Lord is. 
 
 • > 
 
 -/ , 
 
 m 
 
 '■■m 
 
 ■ i 
 
 a 
 
 r 
 
,;■ ' ,l\ 
 
 A WOltO AlOVT ml 
 
 APPENDi: 
 
 
 '■■n 
 
 
 '"'/^^^Ef 
 
 6IT 
 
 H:<C%f^ 
 
 A tlW COMMON OBJECTIONS TO INFAKT BAPT!«M HHORTIY 
 
 ANSWERED. 
 
 Objection lBt.-^y^hiit good can it do to an uncomeimit 
 infant to be baptiwd i Anawer.-Why not a. woU auk, 
 What good can it do mi unconscioua infant to b« prayed^ 
 tor ? If the unconsfeiousnoaa is a valid ground of objec- 
 tion in the one case, it is o«iually so in the other. 
 
 Vbj«ction2d.—U it not Hfdd, "Repent and be bapti». 
 ed? and doea not this- imply, that without repentance 
 there ought not to be baptism ? Amwer.— It is also said, 
 /^' He. that beUeveth not shall be damned ;» and, accord- 
 ing to the argument of the objector, this would imply, 
 that without faith there can be no salvation, and, conse- 
 quently, that all who die in infancy are lost. In both 
 oases the affirmation must be limited by the nature of the 
 ■ubject spoken of ; and as the one passage decides nothing 
 respecting infant salvation, so the other passage decidet 
 nothing respecting infant baptism. 
 
 ^pWecrton 3d.— The Saviour was baptized when he was 
 thirty years of age, and we ought to follow his example, 
 for he said, " Thus it becometh us to fulfil all righteous- 
 ness." ^n«t«cr.— To fulfil all rightecfusness is to do all 
 that God requires of us. But we mt^t first ascertain 
 that a practice is enjoined by God, beford, we can adduce 
 this passage to prove that it ought to Mobserved, other- 
 wisd:it is a mere begging of the question. The baptism 
 of John, to which the Saviour submitted, and in refer- 
 ence to which he uttered th^ words quoted, was a Divine 
 institution, and therefore it Tbecame the Saviour to honour 
 it. But the baptism of John Vas not Christian baptiain 
 for aome who had been baptized^y Johri were afterward* v 
 
 
 . .X 
 

 ' 
 
 
 ' '■" 
 
 • 
 
 
 
 
 
 ■>. 
 
 A 
 
 ^ 
 
 
 
 
 
 ■■■.•• 
 
 • 
 
 
 ■■\-[ 
 
 1.0 
 
 ■ ..-'■ 
 
 .•■♦"^'. . 
 
 
 
 
 '■-■'■■*i'-* ■.;■■■.: 
 
 ' ■ K 
 
 ■ ■ », • 'V 
 
 - , -. *\ .■,^- • 
 
 
 
 ^^"' 
 
 '«; 
 
 * ■'., 
 
 
 
 'A 
 
 
 ■■ ■•■ 
 
 '- ■ '■ 
 
 -* 
 
 ■ ■ I 
 
 
 
 ■ f 
 
 > 
 
 
 
 "-■-■ ■.■"/. '* ■" * " 
 .V ■■• 
 
 
 .- ; 
 
 
 •*.* 
 
 
 
 
 - 1 
 
 
 
 
 -a- ' 
 
 " ■ ■ ' " . ■ , 
 
 
 
 ■.;-n'-^.v-' 
 
 
MICROCOfY RISOIUTION tBT CHART 
 
 (AN5^and ISO TEST CHART No. 2) 
 
 r- 
 
 1.0 
 
 \im 
 
 ■ 2.8 
 
 ■ 50 
 
 ■hi 
 
 1^ 
 
 l£ 
 
 |£1 
 
 !»' 
 
 IB 
 
 |4^ 
 
 •u 
 
 
 ■luu. 
 
 2.0 
 1.8 
 
 ^ VIPPLIED IfVHGE 
 
 Inc. 
 
 .1653 Eos! Mgin Street 
 Rochester. New York 14609 
 (716) 482-OiOO^Phoh* 
 (716) 288 -5989 -Fox 
 
 USA 
 
■ ^n? 
 
 I\ 
 
 ■/f: 
 
 Al^ 
 
 r 
 
 A WORD Ai|6trr iirf Airt BAPns&t. 
 baptized by the Apostles in the name^of Jesus. (Aots lux. 
 
 Besides, jproving the propriety of. adult baptism does 
 not disprove the propriety of infant baptism. All 
 paedo-baptists hold, that adults who have not been pre- 
 viotisly baptised ought to be baptized on a profession of 
 thoir faith, be they thirty, forty, or even eighty years of 
 age. About this there is no vlisputiE). 
 
 Objection \ih. ^-If infant baptism were scriptural, might 
 we not expect to find it occupjdnga more prominent place 
 in the records of the Acts of the Apostles than evert the 
 baptism of advdts ? y(nstoer.— Let the objector consider, 
 that inthQ Acts of the apostles we have an account only of_ 
 the commencement. of the work, of evangelizing the n% 
 tions, and in every country in which this work is in its 
 commencement, the baptism of adults must be first in 
 order, and must occupy 'the most prominent place in the 
 recoil. It is so still in the accounts of «the labours of our 
 psedo-baptist Missionaries in foreign lands. An indivi- 
 dual believes, and he is baptized, and (if he happens to be 
 the head of a family,) his household. But do we ever 
 find in the records of the Missionaries of our Baptist 
 brethren any thing like the household Ikptisms of wbich 
 we read in thfe insjiiredliarrative? True, thiey point us 
 to. cases in which alfthe methbera of a family have been 
 baptized simultaneously, on a profession of tlieir faith; 
 but that is altogether a different thing from the baptism 
 of a household, Mong with its head, when the faith of the 
 rhead only is mentioned. , 
 
 ^ See on this subject «n admirable pamphlet by the Iate'S4)bert Hall 
 of Bristol entitled. "The Esscntiai DMTcrence between Chrisian Bap> 
 tism and the Baptism of John, more fully Stated and Coufirmec|«"-« 
 Works, vol, Sd, small edition, o. - . . ° 
 
 „ IX>VELIi AND jBinsOil. P£IRTKRK, TOnoSTO. 
 
v-<- 
 
 A. 
 
 . ««iirttt«^' -III* 1^' "''""■"' " 
 
 I N 6 D OW «> F ^ t jjar- 
 
 »t OXMM «O»»« »0»- (ll «t«»*> «*".?T> 
 
 ^ ^^ i..... ; -' »*iwdi/ 
 
 ^ 
 
 v'^'^S^*, 
 
 
 
 U^lliln^ MMM^ *. par I^^.^j ^ ' ''■^ 
 
 ^■^'^ 
 
 ■:^^ 
 
 fVwAt. 
 
 
 iir^ 
 
 foi\ijijfl? 
 
 ■'V«5'^''> 
 
 
 if:\> 
 
 
 V' 
 
 1 • 
 
 ■« 
 
 
 "^T- J\ 
 
 
\- 
 
 p 
 
 ,♦■