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Lee diagrammea auivants iilustrent la mAthoda. 1 ■' ' 2 3 1 -^:-, 6 >v 1.0 LI lU U.0 •uuu i 2.5 2.2 12.0 1.8 , -»;.. 1.-25 1.6 ;/ MICROCOPY RESOLUTION TEST CHART NATIONAL BUREAU OF STANDARDS STANDARD ??EFERENCE MATERIAL V010a (ANSI and ISO TEST CHART No. 2) v < 1 / / *'.., \ »'.■ -1 THE t (UhrijsitiM'jsi PattJiaf ; >.i- 1, >% '1 4 ""^kf '*t . SELECT >» ( / fttwplit^tjs ttn^ ®«a(tii)i. V ' ■ N \ TORONTO: RINTED BY LOVELL AND GIBSON POE ' - ANDREW HAMILTON. •» ^ s i" « ♦ / /• ■'5- y ^ I * ■ ii K iii ^ » ♦ ; f^^ r * CONTENTS. What ifl a Christian ? By R. Wardlaw, D. D 16 A Catechism on the Constitution and Ordinances of . the Kingdom of Christ. By Wm. Orme 48 On Christian Communion 16 What i« a Church of jChrist ? ...!!!!!!! 16 The Lord's Supper ; its Nature and Design H Christ's Dying Love ; How often should it be Com- memorated? 16 The Table of the Lord ; Who should sit down at it ? 12 On the Nature of Christian Fellow^ip . . ...^. 16 On the Weekly Observance of the Lord's Supper. ByR. War^ilaw, D.D...... ^,.... g A Brief Inquiry into the Origin and TendeJJI^ of Sacramental Preaching Da^s .^;.. 16 On Preparation for the Lord's Supper 12 Church Standards ....!...... ^ g Congregationalism ; its Character and Claims 16 An Argument in favour of Infant Baptism. Second edition .' (^ A Word about Infant Baptism f,. 16 Miraculous Deliverances By the Author of ** The Sinner's Friend" .......:.......... 4 You are Immortal ! By B. North, Esq 4 The Constitution and Administration of the King- dom of Christ. By George Robertson Sl2. Qn the Injury done to the Holy Scriptures as printed in the authorized version ; and the Impedance and Advantage of Printing them in Paragraphs, th© ^ Poetical portions in Parallelisms. The Testimony of many Scholars S • ADVERTISEMENT. > . Many valuable smnll publications have been lost to- the Church and the world. These are bound, to presorva ■ them ; and also, with the earnest desire that tlioy may prove profitable to all who are Chrihtianh, by clearly showing from the Word of God, the Scriptural prin- ciples illu8trate.d. / Those who desire further to examine the subjects dis- cussed, are referred to the able treatise by Ralph Ward- law, entitled, " Cortjo^egational Independency in contra- distinction to Episcopacy and Presby terianism — the Church Polity of the New Testament :" and to the Essays by him and Greville Ewing, on Infant Baptism., The Tracts on Church Order were first printed in Scotiand. The Publisher would particularly request attention to the advice given by the Author to the reader of '^The Anxiou8 Liqiiirer :" — • "Directions ror the Profita?le Reading op the FOLLOWING Treatise. — Take it with you into your closet .—Read it with deep aerlousmss.— Road it with earnest prayer.^Bo not read too much at a time.— Meditate on what you re&d. —Head calmly. — I very earnestly recommend the perusal^ of ail those passages of Scripture and chapters which Thave quoted, and which, for the sake of brevity, I have only referred to, wUhoui quoting the words. I lay great stress on this. —Read this book with the BihU at your ,<. w.»uia oithui- hK)k at you, i„ uMtonUhinuiit, fcr on exnlu- natjoii of your niouuing, or, in,rJ|^iq.N, ti,o with tl»o quick- ne«» of uiHultod i,ridu.~Yt,t thu tn.th b, timt B.iintH and Cirmtians am terms of tho nauiu iui,K,rt. No man in a ChriHtian, wh.. is not a saint ; and if thmc ho no saints now, at this (hstanco from pnmitive timus, ncithur aro thoro any Christians.-In confuniation «f thi.. roumrk, et us ohsorvo who tht,y wore who th-st roooivud in Antioch tho dt^nomination of Christians. Thoy woro tho discinlos : — tho diHCiples wore callod Christians Hrst in Anti(,ch " Who wore tho«o disciples /--Tlio context itsolf, without goiMtf furthor, will inform us.-Thoy wuro persons who . hati been con vortod by tho power of the grace of Christ Some of the prftacliers of tho word who had come to Autioch, wo are informed in tho 20th and 2lst verses spake unto tho Grecians, preaching the Lord Jesus' And tlio hand of tho Lord was with the.n ; and a groat ;,^; numl)or behoved, and turned unto the Lord "— Thev wetx) porsons in whom Barnabas (voi-so 23) "wvw the grace of God," and whom ho ''exh,)rted, that with piir- poso of heart thoy would cleave unto the Lord " Tlieso wore, beyond all doubt, persons of the very same descrip/ tion with tho«e ad.lressod by such various appellations in the bogmninga of tho apostolic epistles.—" To all that be mRome, beloved of God, called, saints."— ♦< Unto tho church of God which is at Corinth, to them that are sane tified 111 Christ Jesus, callod, saints ; witli all that in every place, call upon the name of Jesus Christ our Lord both theirs and ours:"-" To the saints who are ai iiiphesus, and to tho faithful in Christ Jesus :"— " To the saints and faithful-brethren in Christ, who are at Colosse" -^These were the p<»rsons who were originaUy denominat- ed Cliristians ; and whom this denomination, therefore onginally distinguished from others :-and if those vari- ous appeU^tions and descriptions are inapplicable to us. so also must bo the designation in question. ml^l,' i>h< '< lom 1 Wai'um of mintn ii f<*r on explft. ivith tlio <}uiclc i\ud RiuntH rind No iiinii iH a 10 1(0 no Hiiintn UK, ni)it]iur uro f thin ronuuk, voilinAntioch, i> tho diMciploH : t in Antioch. " itBclf, without purHouH who •uou of ChriHt. Iiad couio to I 2l8t verses, y Lord Josus. ; Hud a groftt Lord."— Thoy 3.) ,** IMIW tlio hat with piir- •ord." Tliose. same doscrip- ppolJations in' ro all tlmt bo -'*Unto tho ihat are sane- all that, in ist onr Lord, who are at :"--*'Tothe • atColosse." /; d«uominat- a, therefore, f those vari- kble to us, 80 WHAT IN A CHRISTIAN ? 3 It In of immonno in^>ortanoo that wo attend to tho true and ,i.ropernu>aning of thii, apiH,llation : that i«, to tho inmimtj of ,t. ,u, it i« .„od in tho IJihh. For if our pro- fosaod ChriHRanity wUl not abide thin test, what in it worth Uf it will not abide thi« tu.t, neither will it endurp the -cnrtmy of the great day. Acconling to the Scrip tureii, Christianii are poHHe«i.ee«, to wl,loh he who is not a Christian has no og,t„„atot,tlq.jTheHo privilege, and hoju)* are (»f inoa- • tnnaUo vahie ; an«nds, ivs toeach of you, the ' ilaimiliess of eternity. There are, in Scripture, some general expressions and representations, which most strikingly show, that the term Uru^Uan, includes in it a vast deal more than is commonly apprehended, or at all thought of," by tho great majority of those among whom it is in current use. A Christian is one who has been " born again :" " Except a man be born again, he cannot see the kingdom of Ood." --He is made alive from a state of death : " You being dead in your sins-^hath he quickDnod together with him, having forgivQa you all trespasses. "—He is a new creature, formed aiiew by the power of God • "if any man be. in Christ, he is a new creature ; old things are passed away ; behold all things are become new.»l He IS a child of God-an heir of God, atjd a joint heir with Christ : **For as many ^3 are led by the Spirit of God, they are the sons of God. For ye have not received tho Spirit of bondage again to fear; but" ^ ye have received the Spirit of adoption; whereby we cry, . ^ ^ ^ — ^ — ir-^< ^ — n ^; •St^- ,4 WHAT IS A CHRISTIAN ? Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of Godj: and if cliild ron, then heirs, heirs of God and joint heir^ with Christ ; if so be that we suffer with him,, that we may be also glorified together. For I reckon that the sufi^rings of this present time are not worthy to be QoftipEired with the glory wl)ich shall be revealed in us."— Such representa- tiq^s as these are fitted to excite "great searchings of heart" among multitudes who pass under ^he common national appellation of Christians. They clearly evince, that Christianity is something entirely of a personal na- ture ; and that there must be a very wide/ difference in- deed, , between being a Cluistian, and merely being a member of a particular community, or having been either the subjects, or the observers, of any external rite. r The appellation, according to its obVious etymology, must signify some relation or other tc/christ, sustained by the person who is called by it :—M the simplest and most general idea we can attach to^t is, that of a follower or adherent of Christ. / * But what is implied in being a genuine adherent or follower of Christ ? I answer : It implies being a disciple of Christ, and a believer of his doctrine :— a lover of Christ • —an obedient subject and imitator of Christ :^^nd an ex- pectant of Christ, or one who looks for his second coming • I. Bemg a Christian means, being a Disciple op ^ CHRIST, andj BELrBVER OF HIS DOCTRINE :— as an Aris- tptelian meant a'disciple of Aristotle, and a Platonist, of f iato. ,.-', » To be a disciple of Clirist and a beUever, must surely imply something more precise and definite, than the mere conviction that the Bible is the word of God, Supposing the plenary inspiration of the Scriptures distinctly admit- ted, Bta^ it is not the beUef of this that consti^tes any one a Chnstian,-but the beKef of what these Scriptures reveal, and of those truths in particular which, from their nature^ and from the place which they hold in these ^ ■'■rmmmmmim^ od we )he witness with ; and if child- urgj with Christ ; may be also su£^rings of fapEired with the representa- at jsearchings of ler^he common r clearly evince, )f a personal na- ie difference in- lerely being a ig been either irnal rite. r lous etymology, Christ, sustaiiied the simplest and lat of a follower, ine adherent or i being a disciple I lover of Christ: st :-^nd an ex- second coming. • A. Disciple op E :-^a3 an Aria- [ a Platonist, of )r, must surely I, than the mere od. Supposing istinctlv admit- constitutes any 'hese Scriptures lich, from their hold in these WHAT IS A CHRISTIAN? 5 Scriptures, it was evidently their chief purpose to make known. • It is not the belief that Christianity is a religion front God, that constitutes a Christian ; but the faith of Chris- tianity itself . This is a distinction, I conceive, too little attended to. Many a time, after perusing treatises con- taining evidences of the Divine authority of the Christian religion, has the inquiry forcibly impressed itself on my mind, "Of what advantage is all this to the writer, if after all, he has left the question unanswered, or wrongly answered—what the Christian r^^on is ?" ^^ I would further on the same prmciple observe, that the ' faith which constiti^ios a person a Christian, is more than the simple belief of the Mvine mmion of Jesus Christ ;— ,- to which it is by some exclusively confined. For what can avail believing that Jesus was a messenger from God, if we deny the great purpose for which he was seiit,^ and the leading doctrines which he was cpmmissioned, himaeito^/ ^^^ by his apostles, to teach to mankind ?— The same obserV vation applies to the belief of his being the Christ, with- out Scriptural ideas being attached to the appellation, of his person and character, and work :— and also to the belief of the facts recorded by the sacred historians, as to his sufferings, and death, and resurrection, while the end for which he suffered, and died, and rose again, is openly and scornfully disavowed. The depravity and guilt of mankind ;— the Divinity, voluntary substitution, and atonement of Jesus Christ ; justification by grace, through faith, and not by works' of righteousness which we have done ;— and the necessity .andfreenessoftheHoly Spirit's influences, for the con- version and final salvation of sinners ;— these appear to be doctrines which constitute the very essence of Christian- ity ; and to call by the same appellation doctrines precisely the reverse, is to impose upon ourselves by a mere name ; —for our so calling them cannot alter the nature of things,' nor in the slightest degree abate the real magnitude of the difference between them. — ~^ ~ ^ > /^ ■). ji£*-£ 6 WHAT IS A CHIIISTIAN? ■\ V ' . When I speak of a Christian as a believer in Christ, I mean that he k one who has been deeply convinced of his guilt, as a sinner; of the righteousness of the sentence of condemnation which has been pronounced against him ; of the truth of the Scripture testimony concerning Jesus Christ, as a Divine and all-sufficient Saviour, who hath " put a^ay sin by the sacrifice of himself ;" and of the entire Suitableness of the free salvation revealed through his atonement, to liis own state, as a guilty and justly condemned creature ;— and who, under an impressive con- sciousness that he has in himself nothing worthy to form any part of the ground of his acceptance, humbly relies on the mercy of God, through the wo,k and merits of this Saviour, alone. I have studied my Bible to no pur- pose, if this be not the very first principle of the Chris- tijui character. II. The Chrisiiau is a Lovbb op Christ V^I mention thi^ as a distinct particular,* because it is much insisted on in the New Testement, and insuch terms ^^:z^ " *^ '^ ^^ ^^-'^^^ -^ "^^^^ rZ f — ^^ .'^!^ *" *^^^ *^* ^°^« our Lord Jesus worthyof the name, who were not animated by sincere and^fervent love t"5 the Redeemer. So far from"^ o^' Zl^^r' f.T "\° --«^-*i*-teof this sacred^i^"^ heloaL r^^f '""r"^ ^^ "P^*«^^-l benedicL" He load3 them with a heavy curse,-~a curse dictated by Sir^fTeth-^^ "f."^^'"^^^^^^^^ n« ^ ' u "^ ^^ anathema maranatha."-His language ^rt^fl, W "lan^o^^e to me, andhate nothis father Ztr^^"' Tt "'^^^ "^^ ^^^^«"' *^d brothers and c pie. Mark his words. They are most decisive^ ">e cannot 6e my disciple r^Tkere i. no soSS;-;; jBbb Dr in Christ, I )nvincod of his ;he sentence of kgainst him ; of cemiug Jesus >ur, who hath ;" and of the i^ealed through ty and justly mpressive con- orthy to form humbly relies and merits of ible to no pur- of the Chris- because it is I in such terms distinguishing r Lord Jesus :>stolical affec- 's estimation, 'd by sincere from owning i sacred prin- benediction, dictated by e Lord Jesus Sis language of his Divine lot his father brothers and )t be my dis- decisive : — sophistry so WHAT IS A CHRISTIAN ? 7 subtle as to elude this simple and peremptory assurance. ' A Christian^ it surely warrants us to affirm, no one can possibly be, who is not a lover of Christ. Closely associated with love to the Saviour is the duty of avowing our attachment ; — of openly declaring our ad- herence to his cause. , ' On this subject, we have very decisive language used by our Lord himself :— ** Whosoever, therefore, shall ctBlcss me before men, him i^iU I confess also before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my. father who is in heaven."— *< Whosoever shall be ashamed of me, and of my words, of him shall the Son of Man be ashamed, when he shall come in his own glory, and in tliat of his Father, alid of the holy angels." The appellation of Cliristian, *for the reasons formerly assigned,; is not now, as it was at first, any disparage- ment. — But are you ashamed, permit me to ask you,— are you ashamed to be known as a believer, and abettor, of the mortifying and obnoxious doctrines of the cross, — ^thoso doctrines which the men of this world esteem foolishness ?— Do you feel ashamed of the world's scorn and of its various epithets of contemptuous reproach, ^a saint, an enthusiast, a fanatic, a methodist, a well-mean- ing but wedk-minded man ? To such as act the dastardly part of denying or being ashamed of Christ, he might well say, with all the emphasis of indignant expostulation " Is this thy kindness to thy friend ?"— Of one thing at least I am confident, that he who is disposed to make it^ matter of inquiry with himself — "With how much secre- cy, with how little distinction from the world, may I be a follower of Christ ?" — ^has strong reason to suspect the sincerity of his attachment. ^ Connected with thi» readiness to "confess Christ," ia the disposition to give to him, and to hia truth and' cause, the decided preference above every thing else in the world. •—Observe the language of the Lord himself :— " So also. > ^ V. <^ tad*,-"* .\ '1^ 8 WHAT 18 A CHRISTIAlf ? ^ / -V ' ■*■■„ ^ whosoever he be of you, that foreaketh not all that he hath, cannot be my disciple :"— and consider, that you may eiamine yourselves by the comparison, how this tem- per of mind was exemplified by the apostle of the Gen- tiles :— " What things were gain to me, those I counted loss for Christ. Yea, doubtless, and I bonnt all things but • low for the exceBency at the knowledge of Christ Jesus my Lord ; for whom 1 have sulfered the loss of all things, and do count them but dmig, that I may win Christ, and be found in him; not having mine own righteousness which is of the law, but that which is by the faith of Christ, even the rightousness which is of God by faith : . that I may know him, and the powej- of his resurrection and the fellowship of his sufferings, being made confer- mable unto hU death ; if, by any means, 1 might attain unto the resurrection of the dead. "-Have yo«, my read- ers, drunk mto this Spirit? Are your sliieX^d Ihe wf,!r*K"T".'1*'' *"^' Whether h«, Christ or your heajte ? What sacrifices have you made for «,e Redeeme* > Have you ever ma,to iny ? Ah> you willfag earthly gratification, any enjoyment which the worid i accustomed to potsue, from regard to his authority, from attachment to his cause, to maintain.the consiste^rS your profesion of his name, or to give you the m^ of He (hat taketh not hjis cross, and f ofloweth after le cannot be my disciple." Do you know' at aH 1^ expTril ^ ence, what is meant by "bearing the cross rX St Paul intends by "the offence of the cross rl^ Lve you rather met the worid halfway !-^d by timid' ^m ■ Sbir t„ ^^""l "** »elf-appU.„ded prudence, a«I"on, ofonfidehty, and of wealth, and with the security f -^ Ly ^'fi^gi:^.J»-t, -"'^T 'X^tlgH' x^^ai.^ ■f •^mmmmi*^ ■"5: iMHiiiiuMiii -^ WHAT IS A CHBISTIAN?^ not all that he lider, that you , how this tem- le of the Gen- tiose I counted! ) all things but if Christ Jesus a of all things, in Christ, and righteousness ' the faith of GJod by faith ; ; resiurectign, made confor- might attain /ow, my read- ntiments and has Christ or tnd desires of aado for Hie e you willing tirselves any theworidis hority, from •nsistency of he means of ■Jesus says, . h after me, I by experi- '*-^^~or what *— Or, haye timid com- led to your es; and in prudence, smiles of he security 7 ^ and advancement of your worldly interests ?— Examine* your hearts on this point, as in the sight o^ God. Have , you ever seriously thought, or thought atl all, ol what^t Jesus means, when he aflSrms the necessity of a man's " forsaking all that he hath," in order to his being a true disciple of his ? Is your attachment to the Saviour really such, that there is nothing in this world which you would not part with,— nay, that you would willingly sacrifice all that pertains to this world together,— rather than re- nounce his name, and forfeit an interest in his love an^ in his blessing ?— Were Christ to put to eaph of you . the searching question addressed by him to Simon Peter, "LovBST THOU MB?" — could you, without y WHAT 18 A OHBISTIAN 7 11 ' ^^ keep my not mysay- ^, be ever so of faith, the ristian ; — for, fesses. ind thorough lie system ; — can discover ivine truth, shows them the spirit of Uout works, form of god- hey profess deny him." and he will know you Jed, are the itora in the Jonceivably deeply in- infidelity. , aving this and, Let ' apart from Ohrist.-—. ardsGod, V ce of God f our cup. e is none flesh and eart, and ion with ictuftry ; lie of all ^ J- our conduct, in opposition to the "will of the flesh," and to the "doctrines and commandments of men," — in keep- ing our &ye simply and uniformly directed to his glory, as the great end ^t which all his creatures ought habitual- ly to aim <' — in practical zeal for his cause and honour in the world : — and in humble and cheerful submission to his will, under all the trying appointments of hi^ provil- -dence.— We must resemble him also in personal sobriety and purity, in all the various department^ of these viiN tues ; and in spirituality of nan^ and .holy superiority to the vanities of time. We musi be like liim, too, in the practice of all social virtues, — ^justice and integrity, sin- cerity and truth, humility, meekness, long-sufiering and forgiveness,— the various afieiitions and corresponding duties arising from the different relations of life,-^-and universal benjSvolence to mankind, evinced in beneficent, disinterested^ and self-denying exertions to promote their welfare ; — ^their welfare both in body and in soul ; — • their temporal, spiritual, and eternal interests. Every one who deserves the name of Christian, is " feelingly alive "to whatever concerns the glory of God his Saviour, and the salvation of his fellow-men, by which that glory is principally advanced :— -and to all who par- take this holy sensibility, there cannot be a prospect more full of animating delight than this. He who can witness, without lively emotion, the diflusion of God's "saving healtli," and the conversion to Christ, of sinners of every kindred, and tribe, and tongue, and nation, lias good cause to doubt whether he possesses a spark of that sacred fire which glowed in the bosoms of the early Christians. He wants the characteristic affections of a child of God. He wonts the spirit of heaven, — ^is not of one mind with its blessed inhabitants ; — ^for "there is joy before the angels of God over one sinner that repenteth." -I know few things, indeed, which afford a more correct standard, by Avhich to estimate the state of religion in the heart of any one of its professors, than the degree of interest I. ■i- !>■' IT ■ I 12 ' WHAT ia A OHEISTTAN 1 which he feels and manifoBts, about the spread of the gos- pel, and the success attending it in its progress. Can Aa, think you, have felt the misery of his own ^ilt and lost condition, who feels little or no conceiTi about the spirit- ual degradation arid wretchedness of Kis fellow-sinners ? Can he have felt the incalculable ^reciousness of his own soul, who is indiflferent and uninterested about the salva- tion of the souls of others ?r~Can he have €elt his infinite obligations to ** the Lord that bought him," whose heart is a stranger to any coprcem about the Redeemer's glory, a stranger to the desire that he may "see of the travail of his soul and be satisfied," and to that kindred joy which springs up in the renewed mind, when this de- sire is gratified? Examine your profession of Christianity by this, and by the other practical tests that have been laid before you.— There may be, and very often is, a great deal of external virtue, where there is no genuine inward prin- ciple ;— the shadow without the substance ;— the inani- mate body, without the breath, and the living soul. "^ But, on the other hand, where there is not the outward practice of virtue, and (to use a term less familiar in the world, but whicjj^eans virtue sanctified by piety,— without which, indeed, virtue is a mere name)— where there is not the external performance of the duties of holi- ness all profession is worse than vain :— it is a provoking insult, and an impious mockery, of that Divine Master whose name is so falsely or so thoughtlessly assumed. . It is true, that the Christian is deeply conscious to him- self of much failure, and of universal deficiency. Yet the grand fe^m-es of resemblance are marked and visible : he is wjicerely and earnestly desirous of increasing conf or- mityy;— he studies the perfect example with growing de- light :— and "behdding, as in a glass, the glory of the Lord, he is changed into the same image, from glory to glory, as the Spirit of the Lord." P mm wL mm WHAT IS A OBBinUMt 13 IV The ChrUtUn i. an .iPWJTiira o» OHwm ; okb WHO lOOM »0» H» .KOUD AFP.AKANOB.-Hb « *•' tingoUhod by hi. hop.., « weU a. by hi. pnnc.ple., and %t:Swmoome, torai«.tho dead «nd to Judge the world, to Mem hi. faithful people with complete «a- vlfcn, ai^d to execiite on hi. enemie. the vengeance due m impenitent -bemon,-the Soriptu™. do mort plainly te.tify. " Let not your heart be troubM , y« be^ lieve in God, believe aUo in me. In my FaU.e^. houM t mlny m».ion. ; if it were not «., ^ -«^f ^'^^^^J vou • I go to prepare a place for you. And if I go away IZvreZre a pl«!e for you, I wUl come again, andre- ^WeyX^tomyeelf, that where I am there ye may be ^ .C™he Lord him«af duJl descend from heaven witha.hout, with the voice of the archangel, and with ^e tramp of God : and the dead in Chri.t diaU firat nae ; ^thTw^who are alive andrem«n ^^^J-J^'Z together 'i* *"«» » «"> "^o""*^ *" T^J;"^ ^^^^o I^r.andaodiallwe ever be with the Lord."-" He who Lrtifleth the«, thing. »ith, Surelyl """'^("^ . Tmen. Even w come. Lord Jeau. ""-Jto •?>"* breatiied^ hi thi. holy aspiration, i. to be found, although in very. ^S^de^', in eve'ry faithful foUower of «^Bedeem-" er -There i. included in it, a firm behef that he wUl come :-Glad anticipation of th^ event :-Habit«al pre- paration for it. approach :-and patient «"q?««t»*'°°.«^'^ Thi. hope, from it. very nature, poMeme. a wnctifying influence :^" Beloved, now are we the Bom of God; and it doth not appear what we dudl be ; but we know, a»t when he dJl appear, we .hall be like him for we diaU lee him a. he i.. And every man that hath tiu. hope m him (that i. in ChrUt) purifteth himMlf even aahe » p„re.''-It cannot &Uto be«>, from the nature of the thing. That #hich we *jpe for we denr. ;-*"**»* feUcity thence re^ilting, caimot be the'^ject of hope. ^ ,. f A r ■.:.f^^... "TT' 14 WUAT U A OHRIflTIAir ? Without being the object of dowre, nor can it be the ob- ject of desire, without being the object of present pur- ■uit. So that every one who really has hope in Chriat,— that IS, whose hope has not only Christ for its foundation, but complete conformity to Christ in the perfection of holmess for its object, will infallibly "purify himself even as he is pure." To the man who does not thus punfy himself, holy conformity to Christ cannot be the object of hoi)o ; for if it were, he woUld like it, as no man can be said to hope for what ho does not like .-and If he liked It, he would show this by now seeking after Its attammont. The object of such a man's hope, if he has formed ii> his mind any definite notion of it at all must be something essentially different. The ground of this hope, which has just been alluded to, « no leas distinctive of the Christian than the hope Itself. —In looking forward to the second coming of his Lord, his hope of acceptance and of eternal life, rests on ^t work which he finished at his- first coming ;--or t^e atonement made by the blood of his cross. -Convinced . that there is only one spot on the face of this earth, from which a guUty creature, whose mind is properly impress- ed with the holiness of God and the evil of sin, can view the solemmties of an approaching judgment without dis- may the Christian trimsportB himself in faith to the heights of CalVary ;-takes his station there at the foot of the croB8,--and, clinging to the sacredltree on whicUiis Di^e Redeemer finished the expiation for sin, surveys, with steady eye, the overwhelming scene. -The heaveni nn^T^'^i"' ^l*"^"^ "^"^'^^^y' *«^'*«»' «"*<»« bZnks of ihe Jordan, the spirit of peace alighted on the Son of God, to consecrato him to his office,-but rending and rolUng away with a mighty noise :-he beholds the dey^ acendmg Judg^ revealed in effulgent glory, and - al^Z holy angds with him," - ten thousand times ten thou- aand, i^idfliousandsofthoiiaands :"— he hears "the voice of the Archangel and the iWmp of God,>> ** louder than ^ msax ■-■..■ ■■'■■ ■>-^--:'. ■^■•: - -v^ WHAT III A CHRIBTIAH 1 15 ihounand thunders : "-he neet the great white throno erected —the milliona of tlio dead utarting to life, and ffathering before the dread tribunal,— while •« from the face of Him that wtteth on the throne, the heavens and the earth flee away, and no place U found for thera ; — ♦♦ the judgment set, and the books opened ; —the whole race of mankind assembled on the right liand, and on the left,— all waiting their respective dooms, with joyful hope, ani^rembling apprehension 1-With the eye of prophetic faith, ho beholds all this,-and with deep solemnity of spirit ho anticipates his own appearance at the bar of judg- ment. Conscious of unwortliiness and gmlt, and ^V^ ed with holy awe in contemplating the punty aixd the majesty of the Judge, and the inconceivable magnitude of the results of tliat ' ' great and dreadful day of the Lord —he breathes with humble fervour and prayer— God be merciful to me a sinner I"-" If thou. Lord shouldst mark iniquity, who, O Lord, should stand r-'/Enter not into judgment with thy servant ; for m thy sight no flesli Uving can be justified. "-But his supplications are not the language of despair. He has hope,-" good hope through grace." Did he look only to the throne mdeed, —only to the judgment-seat, with aU its attendent iiolem- nities,— his heart would faU him ;— but, looking alternate- ly to the Tlurone and to the Cross, the view of the one takes away the terror of the other. He who occupies the throne of judgment,, i^ the some who ** bore the sins of his- people in his own bja^ on the tree. '^ The Saviour is the Judge. The remembrance, of this re-assures his spirit, and animates him with the confidence of hope :— " There is forgiveness with thee, that thou mayest be feared : — ** Who is a God like unto thee, who pardoneth miquity, and passeth by the transgression of the remnant of lus heritage, who retaineth not his anger for ever, because he delighteth in meroy :"— **Lo this is my God ; I have wait- ,^ ed for him, and he will save me : this is the Lord ; I have waited for him, I will be glad and rejoice in his salvation : \- TT n inirwwmiiininiiiri i — ^^— -.-«~u**^"' n «• 1 li WtflT SI A CHRiariAN 1 •* Jfot la mine inno^enoo I Hmntt ** I bav bofora thM in th« «#«&, *' And through my 8iiflour'» blood alont, " 1 louk fur muroy at tliy thruott.' In this world, Chriiitlati* arc mingled, in human nodety, with hypocritea, unlwUovoni, and wicked men. Thetaroi \ and the wheat grow together until the hiirveit. But the time ii coming, my friends, when there ahall be a univer- ■al development of character, and a complete and eternal , ieparation of the precioui an©r, collectwl out of every kindred, - ^nd tongue, and people, and nation, jhajl stand before the throne and before the Lamb, clothed with white robes, ^ and palms in their hands, singing with a loud voice. Sal- vation to our God who sitteth on the throne, and unto i the Lamb !" — In that vast assembly,, there shall be no mitture of character,— aio discordan^M sentiment or of feeling. The Divine Redeemer, having ."gathered out of, hia kingdomtall things that oflfend, and them who do ini- quity," shall " receive the people to himself, that where he is, there they may be also :"— and all shall be sincer- ity*— aU love, and peace, and purity, and joy?—** Who are thea^ , who are arrayed in white robes, and whence came th^i — These are they who came out of great tribu- lation, and have washed their robes and made them whit||i in the blood of the Lamb. Therefor^||f:e they before throne of God, arid serve him day and night in his temi and he ^hat sitteth on the throne shall dwell among them^ They shall,hunger no more, neither thirst any more, nei- ther shall PgjPQ,light on them, nor any heat. For the Lamb ^^^°^J|ij|jp ^^i^^ of the throne shall feed them, and shaUleaSMBp^ipVing fountains of water :— and God shaU wii^P||r tears Ip^tij^pir eyes.'' TV !*•— -x^. rt"^ hmmmh I* :i,iiSi^Eai«*A'«t*Wi'.*:-. * ADVERTISEMENT TCK''THB FOURTH EDITION". Thb sale of Ihree large impressions of this small performanoA has encouraged the Author to revise it with oare, and to enlarge it very considerably on some points. He could easily have en- larged it still farther, and thus have rendered it more complete ; but this would have defeated his original design, which was to fuinish a manual of principles, rather than an elaborate defence of them. He is gratified with finding, froto the testimony of many persons irf England os well as Scotland, whose judgment he respects, and from the continual demand for the catechism, that his labo^irs have not been altogether fruitless. It is his anxious desire and piiiy'ef*„|hat the progress of primitive prin- ciples may ever be attended with primitive zeal and devotion. In several parts of this edition, he has quoted the opinions, and referred to the authority, of writers, most of whom were not Independents, to show how candid and learned men have "viewed some of the controverted subjects. If any suppose, that they are matters of no moment, and that attentiim to them is either injurious or unprofitable, he has only to say with Dr. Owen, " Let a gracious soul, in siroplicitjy and sincerity of spirit, give up himself to walk withChrist according to his appointment, and he shall quickly find such a zest an'U relish in the fellowship the goppel, in the communion of saints, and of Christ among them, that he shall come up to such riches of assurance in the understanding and. acknowledgment of the ways of the Lord, as others by their disputing can never attain unto."— Oi«n on the noth Ptalmt Uo edit p. US. / ^' . :■ -vs^t ■' ■ ■ ^ ■ ■ ■ ' ■ ■■' ■-/ '■ ■ Perth, Sep. 1,1821. L -tPT -^4^ I RECOMMENDATIONS FIFTH TO THE EDITION. r§n "I have always been in the habit of reoommending Mr. Orme'8 Catechism to persons applying to me for church fellow- Bhip, and to others who have been seriously inquiring about the subject, as I know no small work that gives such complete in- formation on the point. ALKXAifDER Thompson, Minister of George Street Chapel. Aberdeen, nth Jan. \%ZV' . _ . ■ ■ . » ' . ••OrmfV Catechism is a clear, succinct, and comprehensive diges' of ibe most important principles of the constitution and onlinancep of the kingdom of Christ. William Hawiks Coopbe, Minister of Sion Chapel. Dublin, 8NS ife.'i&lfe^ft;- 5'^ CONTENTS. ■h nmending Mr. church fellow- tring about the h complete in- Street ChapeL comprehensive institution and COOPEE, of Sioa Chap^. bjecta of which led. k Street Chapel. - , ■ .^ •ture references treasured up in pendent ChapeL i^ f Sbotiom I. Or THE Holt Sobiptubjes. IL Of thb Adthoeity of the Apostlks. III. Of tbb Naturk of the EiNaooM of Chbut. IV. Of Choech Fellowship. V. Of the Goyermmbnt of the Church. VL Of THE Public Oedinamoeb of the Qospel. § 1. Baptism. 2. The Lord's Day. 8. The Lord's Supper. 4. Public Teaching, &o. 6. Public Contribution. 6. Discipline, YII. Of the Officb-Bbaebbs of thb Chitbob. § 1. Bishops. 2. Deacons. VIIL Miscellaneous Duties* § 1. Duties of Church Members and Ohorehel. 2. Of Fasting. 8. Of Family Worship. 4. Of the Duty of Christians to their Country. 6. Conclusion. ■1 ♦■^ ( ft* ^^J~.I!>.0 !l" rr 4* ,A-.t.-:Mm^^.:J-'.. f, 4 A CATECHISM ON •riiK KINGDOM OF CHRf ST OV THB HOt^ SCEIPTUBBS. 1. Question. What is the only pure Bource o' »«}igio«[ knowledge, and the only inf aUible standard of belief and ^^rmoer. The revelation whi(^ God has been pleased to give us in the Holy Scriptures. All other sources of rehgious knowledge wre imperfect, uncertain, and unsat- isfactory, to account of the weWmew "^^ o as mt/t U OF THE NATUBS OF THB KINODOM OF OHBIBT. one authority, and as* Jesus prayed for this universal visible unity, unity must bo the final result. Be not ye calh-d Rabbi, for one fs your Master, even Ohrist, and uU vo are brethren. And call no man ^our father upon the eiirih ; for one h your Father, which is in heaven : Matt, zxiii. 8, 9 { Isa. lii. 8 ; Jer. vi. 10 ; John, xvii. 20, 21 ; Eph. iv.4, 6. SECTION III. OF THE NATURE OF THE KINGDOM OF CHRIST, AND ITS CORRUPTION. ^ 25. Q. What general view does the New Testament give of the nature of the kingdom of Christ ? A. That it is not of tliis world : My king;(Iom is not of this world. If my kingdom were of this world, then would my servants fight, that I should not b© delivered to the Jews ; but now is my kingdom not from hence : John, xviii. 86, ' ^ 26. Q. What is implied in its not being of "-this world ? A. That it does not resemble in its chief characters the kingdoms or govemmeuta of the earth. 1st, Because it is not of worldly origin : ' /'' In the days of these kings shall the God of heaven nep up a kingdom, which shall never be (Jestroyed: and the kingdom shall not be left to other people, but it shall break in ^pieces and consume all these kingdoms, and it shall stand for ever: Dan. ii. 44. 2d, Because it does not consist of worldly men : Except a man be born of water, and of the Spirit, he carinot enter tntQilie kingdoin of God : John, iii. 5. 3d, !^ecause it is not governed by worldly principles*: Ye know that the princes of the Gerftiles exercise dominion over them, and they that are great exercise authority upon them; but it $hall not be so among you: Matt. xx. 2&, 26. 4th, And because it is not supported or promoted by worldly meastires : For the weapons of our warfare are not carnal, but mighty / OF THl NATtnW OF TH« KINODOM OF OHBJBT. 16 r CHRIST, lal, but mighty IhrouKli God to the pnltlnK down of strong hold»» 2 Cor. x. 4 : Every ono that is pf tho truth hearcth tay voioo : John, xviil. 87. « 27. Q. Did not corruption in ita-principles, constitution, and worship, begin to operate very early ? A. It began even in the days of tho apostles : The mystery of iniquity is ahead}/ working : 2 Thess. ii. 7. Even now are there many antichri$t»: 1 John, ii. 18. 28, Q. Who were the principal instruments in pro- moting this coiTuption ? » i. j A. False teachers, who crept into the churphes under various pretences ; but who were influenced cluefly by covetousness, licentiousness, and ambition : I know that after my d«parting shall grievous wolves enter in among you, not sparing the flock : Acts, xi. 29. Diotrephes, who loveth to have the pre-eminence among them, receiveth us not : 8 John, 9. But there were folse prophets also among tKe peoj^Ie, even as there shal^be false teachers among you, who pnvilv shall bring in damnable heresies, even denying the Lord thai bought them, and bring upon themselves swift deftruction. And many shall follow their pernicious ways; by reason of whom the way of truth fh^ll be evil spoken of. And through covetoupness sholl they with feigned words make merchandise of you ; who!?e -judgment now of a long time lingereth not, and their damnation slumbereCb not : 2 Peter, ii. 1-^ *29. Q. At what period ii^he progress Of this corruption was an actud alliance formed between the kingdom of Christ and the world ? , ,^. A. In the beginning of the fourth century, when the Emperor Constantino established Christianity as the reli- gion of tho Roman empire ; bestowed peculiar privileges on its professors, rich benefices on its bishops, and abol- Ldied by penial laws, and active persecution, all observance of heathen worship ; which procured external and insin- cere conformity to his views of Christianity. 30. Q. Are this alliance, and its effect on Christianity, predicted in Scripture ? ^ A. Yes : And now ye know what withholdeth, that he might be re- vealed in his {won) time; For the mystery of iniquity doth already work ; only be who now letteth (hmdereth) will let, . «^ A«^^W'''M^ * M ft m w.^m^i'm. 1 16 Of TBB XAtVMM Of THl XIWODOM Of ORBI0T. lentil he (it) be tiken out of the way, and then shall that wioxiD (oiM) be revealed: il TheM. U. l>ia. , i. «. So long aa the govomment of tho Unman empire remained heathen, it retarded the progress 6f the man of •in ; but aa soon aa it became nomimdly Christian, the obstruction to his full manifestation was removed, and his abominations were spread abroad with accelerated rapidity, and with little disguise. 31. Q. Does Christ's kingdom admit of such an alliance or incorporation with earthly kingdoms, or of being regu- lated bj^^ieir maxims or laws ? A. rm: not without compromising the prer(»ative of Christ, aa sole lawgiver in hia church ; aaoriflcinff its purity to worldly intereats, and proatituting ita privilegea to ungodly men. 32. Q. Theae are general reaaons ; I wiah you to atate your objectiona to thia alliance more partioiilarly. . lat, I object to it, then, because it ia totally de^^ldjj^te of the aanotion of Scripture authority : not a^ainglrpaiAi.' ■age of the New Teataraent, can be brought in ita auppdrt. It waa utterly unknown in the apoatolic ago, and for three centuries afterwarda. . 2d, Becauae the reaaonings adduced in ita aupport,/^ from the constitution of the kingdom of larael, are oppoaed to the declarationa of Jeaua and the apoatlea, respecting the entire abrogation of that peculiar economy ; to their express prohibition of returning to its elemeuta ; and would, if followed out, tead to consequencea which no Christian could defend : Heb. vii 12, 18, 19 ; Gai 3d, Because it ia referred to in the propheoiea of Scripture, only as a corruption, aa a commiaaion of forni- cation with the kings of the earth, and aa placing the people of God in a atate of captivity and bondage. It is one of the great pillara of that ayatem, which ia denomi- nated, a myatery of iniquity, the man of ain, the son of perdition, antichriat. Babylon, the mother of harlots, called tho Lamb'n wife, with a rival to hit autho- rity, and in her affections. It is language borrowed from the doBcriptions in the Old Tqatanient of the idolatrous alliancea formed by the people of larael. 36. Q. How does it place the people of God in a state of captivity and bondi^j^e 1 A. Bocauso it reqnire.H them to acknowledge another tuthoritv in Christ's kingdom than his own, and deprives hem of some of the rights and privileges which he has conferred ; as will be stated afterwards. 36. Q. How is it a main pillar of the S3r8tem above referred to ? A. Because if tho temporal support of the kingdoms ©f the world wore withdrawn, tho whole system of anti- ohristian delusion would he reduced to ruin, or become much more harmless than it has ever been. 37. Q. Why is tliis system called a mystery of iniquity? A. Because it long wrought in secret, beforfe it was fully manifested ; and because by Becret measures and deceit, it ever has been, and still is maintained : 2 Thess. ii' 10. 38. Q. Why is it called the man of sin ? A. To denote its entire abomination, and to intimate its progressive advancement and decay ; or because the corrupt bishops of Rome have carried the apostacy from primitive chnstianity to the greatest extdnt of wickedneas, 39. Q. Why is it called the son of perdition / A. Because it is devoted to destruction: 2 Thess. ii. 8 ; Rev. xviii. 8. 40. Q. Why is it caUed antichrist ? A. On account of its opposition to the will and glory of Christ. 41. Q. Why is it called Babylon the great ? A. Because, Uke ancient Babylon, by wliich it was pre- figured, it is the oppressor and persecutor of the people of God : Rev. xvii. 6. 42. Q. Why is it called the mother of harlote^M^ abominations? > v"^ A. Oa account of the ntpnerous brood, and tho Ti»riot|i abominations that spring from it; ^ S ^ ' 18 Of TUB ITATOAl OI^MUI EIMODOM OF (a|RI«T. 1,_ ,. 45. Q. Will vou state your other reosopi for objecting '^ to the filliftnco i *• 4th, A. I object to it, became it makoe a political dis- tinction among men on account of thoir religious tenti- ments ; because it has been the source of most of the pemecutionn and intoleranco which have been practined under the ChriHtian name ; because in its very nature it produces evil, and prevents obedience to many parts of the will of Christ, vii«. : ^ 1. It destroys the -.disciplino of Christ's kingdom, and Tiolattis his law, by rendering it impracticable to separate the precious irtnn the vile ; and confounds the distinction between the church and the world, the holy and profane : Jer. XV. 19 ; Ezek. xxii. 26. 2. It deprives the people of Ood of their undoubted right to choose their own postora and tuachers. 3. It sots aside the necessity and the duty of those who are taught, to 'support those who teach, agreeably to the appointment of Christ ; and raises provision for public teachers, by moans which the law of Christ utterly dis- owns: Ual. vi. 6. 4. It often prevents reformatio^ . of evil, and retards the progress of truth, as no 9hango can to made in a community so incorporated, without the Concurrence of the civil ^wor, which is never easily obtained. 6. By the honours and em^^luments which it' provides and secures, a great temptation is held out to men desti- tute of religion, to enter into its ministry ; and thus it becomes instrumental in promoting error and hypocrisy. 44. Q. In what state was the kingdom of Christ before it was patronised by the civil powers ? A. It subsisted in the midst of oppoislition ; extended itself in the world, through the blessing of God pn its own resources and -exertions ; and overcame every obsta- cle, by the faith, patience, and purity of its subjects. 46. What was its state after it became the established religion ? A. It increased in wealth, splendour, superstition, and immorality, tiU from being persecuted and oppressed, it became the persecutor and oppressor of others. 46. Q. Did any change take place in the alliance of the kingdom of Christ with the kingdoms of this world, at the Reformation ? y ; and tliua it Of TBI iTAfDis or Tm Kiiroooif or cmntm. . |9 A. No ; for although the Authority of the Pope fthro^t« i V:-:. i./ «' \ !^- i1- 20 OJ' OHTTROH PBtLOWSHlP. SECTION IV.r OP CHURCH FELLOWSHIP. 60. Q. Who have a right to the privileges of church fellowship ^ ,A. Those only who are regenerated by the Spirit of God, through the saving belief of the truth : Except a man be born again, ho cannot see the kingdom of God. Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven : John, iii. 8 ; Matt. xviii.8; 1 Cor. iii. 12-17. 51, Q. Ought any to be admitted into a Christian church, but those who are judged, on proper evidence, to be of this description ? A. No : 1st, because in the above passages and others, the Saviour expressly limits the privileges of his kingdom to such. . ' 2nd, Such only can enjoy its blessings a^d its ptivi' leges, or perform its duties, which are all of a spiritual nature? ■ er%' ■ \ " 3rd, Only such were received into the primitive ^xjhurches : Then they that gladly reeei.ved his wor^ were baptM|^ ; and the same day there were added to theaa about thf^ thou- sand souls. And the Lord added to the church daily such at should be {yaere) saved: Acts, ii. 41-47 i and Acts, ix^ Cd-28, 4th, And because the epistles to churches are uniformly addressed to them as consisting of faints, faithful and be- 2oi;e(2 brethren : /■■ * To all that be at Rome, beloved of God, called to be saints: Bom. i. 7. To the church of God which is at Corinth, to them that are fumctified in piirist Jesusj called to be saints : 1 Cor. i. 3, dM^ JRCH. e all the means lir Lord Jesus rtiona for the I the talents, afraying their Y which Chris- es : Phil. i. 27; se who believe individual and his apostles to j-2a. 0RCH. he New Testa- sting that gov- ple universally! ! 1- accountable, if ople full inf or- lom, and leave ng opinions of Uhrist^ans, pro- and outline at t i]\ Scripture ? blly entertained jtion. # bit a model for in more plainly this, than that inity shoTild be t seemed meet us in this man- niaation 6i the OK THE OOVBiftNMtiNT OP THE CHURCH. 23 word of God, and prayer for divine direction, we are able to ascertain the nature and particulars of that order which Christ has appointed for his churches. What the first churches were and did, is perfectly plain to every mind not influenced by prejudice. 63. Q.Whift* appears to be the scripturid form of church government ? A. What is called the Congregational or Independent. 64. Q. What is meant by Congregational church gov- ernment ? A. That every Christian congregation, with its office- bearers, is complete within itself, for the observance of divine ordinances, and the exercise of disciplijie, and is subject to no other authority or tribunal on earth. 65. Q. Why is it called Independency ? A. To distinguish it from Episcopacy, or the govern- ment of a bishop over many churches, on the one hand ; and from Presbyterianism, or the government of assem- bled clergymen and oti^r office-bearers, distinct from the people, on the other ; and from every form which is de- pendent on the authority^r establishment of civil gov- ernment. 66. Q. What are the grounds on which it is believed, that this was the primitive, and ought to be the permanent, form of church government ? A. 1st, The word churchy unless when applied to the whole body of believers in heaven and earth, invariably signifies a congregation or assembly naeeting in one place ; and when more ihan one congregation is intended, it is always in the plural churches : Acts, ii. 47, ix. 31 ; 1 Cor. i. 1; Gal. i. 2; Rev. i. 11. The visible church of Christ is a congregation of faithful then: Art. \^ of the Church of England. Wheresoever, then, these former notes (marlcs) are seen, and of any time continue (be the members ever so few, about two or three,) there, without aU doubt, is the true church of Christ; not that universal, of which we have before spoken, but parti- cular, such as were in Corinth^ Galatia, Ephesus, and other pla; I Ml' 1 n !■- u OS THI OOVBKNMBNT OF THE CHUKOH, The plaral number h \nynr\nh\r ufed when more congresratioim than one are spoken of, unless the subject be of tho whole corn- xnOD wealth of Olirist. — It is tl>e constant usage of the t«rnti also in the writings of ecclesiastical authors for the two first cental iea. CampbelVs Led. unEcclet. JJitt. vol. J. p. 204. , 2iid, In our Lord's rule respecting offences, Matt. xvin. 15-17> every offence which cannot be othei-wise removed, is to be toldf to the church or congregation to which the parties belong, from the decision^ which his law admH9 of no appeal : "f If he Ptill remaios ohstinnto, hi» offence is to be told to the cborcb, or the particular congregation of the faithful to which he belongs:' JfacA^itpAfVi/armowy. V 67. Q. May riot the word churck in this passage, sig- ; nify fhe rulerSy or qffice-bedrerSj or tepresentativea of the church ? ' I reply to J;lna question, by quoting the wprda* of Dr. Camp- bell : If auy one is not satisfied, that the body to whicli the otTt-nce is to be told, is the congregation of which the offender is a member, I would recommend it to him, without the aid of " any commentator OQ either side of the "question, but with the help of proper concordances, attentively to senrch the Scrip- tures ; let him examine every passage in the ,New Testament, wherein the' word we render church is to be found ; let him canvass in the writings of the Old Testament, every sentence wherein the correspqiident word occurs;- and if he find a nn- gle paasfige, lohereln it clear It/ nteanf either the priesthood or the rulern of the nation^ or any thing that can be called a church repreaentdtive, let him faiiiy admit the distinction as scriptural .,aiid proper; otherwise, he cannot udmit it in a consistency with "any just rule of interpretation : JDr, CainpbelVs Lect. Eccles, Z?i«f. vol. i. p.,376. * ' ' '. 3d, The most important parts of Christian discipline, are enjoined as the duty of the whole church ; such as, 1. The receiving of members : .^ - Him that is weak in the faith receive .v«, but not to doubtful disputatious : Horn xiv. I , compured with i. aud 7. 2. Dealing with offenders : . . Brethren, if any min be overtaken in a\ fault, ye viho are gpiritual restore such an one in the spiril df meekness : Gal.' vi. 1, compared with ch. i. and 2. rKOH, e congresratioD* th« whole com- e of tho t^rm r the two first 1. I. p. 204. 3S, Matt, xviii. wise removed, I to which the his law admH» o be told to the litfiful to which IB passage, sig- itativea of the la»of Dr. Camp- ly to whidi the lich the oflfender ithout the aid of m, but with the jnrch the Scrip- New Testament, 3 found ; let him ;, every sentence if he fiud a niti' priesthood or the called a church ioD ns scriptural consistency with I's Led. Eccles, tian discipline, :ch ; such as, ^ . •» . t not to doubtful Lid7, iiult, ye Vfho are meekoess: Gal.' 0» THE OOVIBRNMBNT OF THE CHURCH. 26 J . • " 3. Excluding the Impenitent : In the name of our Lord Jesus Christ, when ye are gathered together, tmd my spirit, with the power of our Lord Jesus Christ, toAleliv(!r siich an one unto Satan foi the destruction of the flL'8h,/that tho ppirit may be saved in the day of the Lord Jesud : I Cor» V. 4, 6. / • -> ■ / . • , / ' ' ■ 4. Kestoring. those who repent : Sufficient to such a man is this punishtnent, which was in* jtictek by many : and, therefore, I beseech you that ye would con&n your love towards him ; 2 Cor. ii. 6- J. Ith, Not a single passage of the New Testament en- -^ joins or Exemplifies any ihmg like appeal for the redress . oi^evil, to church courts ; or invests meetings of repre- . ^ntatives with any authority ; or recommends submission \} them, or justifies the. principle upon which they are /constructed — which is obedience to the laws of Christ, by delegation or proxy. 5th, The New Testament contains no narma for any other meeting* for church management, far less any directions for the regulation of their proceedings. Both ill name and practice, they are entirely of human in- ■vention. . ". it was «nly in the second ^ntury that the custom of holding councils commenced in Orieece, from whejfice it soon spread through the qther pfoviaces : MoiheirtCs Ch. Hut. vol. i. p. 107. ^ 6th, It is the only form of government suited to the universal nature of Christ's, king^o™* as it must be acted .on in all countries at the firsli intWuction of Christianity into them ; and the only one which can be acted upon in all countries, ages, and circumstances. 7th, It is the only form of church government which admits of ^nik-e liberty of conscience^ both towards those * who are within, and those who are without ; and which can never be incorporated with a worldly kingdom, but at the expense of itsTundamental and essential principles. Of all Chi istian sects, this (the Independents) was the first . which, during its prosperity, as well as its adversity, always adopted the principles of toleration ; Hume' t Hint, of Eng. voU , 11— 1" .. .. y- ■ ' ..:'.' ^ 1 '. •^%'! ^i 1 * " *•'. ■ 26 OK THE OOVBElrttfBNT OP THE QHUROH. tJ «*:< 8th, That the churches must have 'been independent in the apostolic age, is evident from their wide dispersion ; from the dijficulty of frequen^ intercourse in .their cir- cumstances ; and from no traces existing i|L Scripture, of their regular or systematic combination. - •* 9th, According to the testimony of the most impartial church historians, and theological writers, many of whom condemn by it, their own practice. Independency was the constitution of all the primitive societies. » ', ■ The clfurches in thoso early ti'raes were, entirely indopeu* dent ; none of them subject to any foreign jarisdiction, but cvt^ry one governed by its own rulers, and its oam laws : Moaheim^t Ch. IliaLyol 1^.101. The different congregations, wifli their ministers, seemed in a great measure independent of one another. Every thing re* garding their own procedure in wor-hio, as well as discipline, ^as settled among themselves : CampheWa Ecclea. Hist. vol. i. p. 278. ^ . Every ch«irch in the time of Cvprian, (about A. D. 250), was in this sense independent ; that is, wilh(^ut the concurrence and and authority of any qiher c! urch', it had a sufficient right and power in itself, to punish and chastise nil its on*«Mulin(> members : Lord King' f Inquiry into the Coiutitution and Discipline of the Primitive CAwrc/t, p, 138. Independency, 'tis no question, is agteeable to the pirimUive times, before the emperor became Christian : Selden's Table Talk. In no approved writer, for the space of 200 years after Christ, is there any mention made, of any other organical, visibly proftSssing church, but that only which is congregational: Dr. Owen's Nature of Evangelif^al Churches^ p. 82. Thfl^societies which were instituted in the cities of the Romaa. erapinjE), were united jonly by the ties of faith and charity. In- dependence, and equality formed the baeis tff their intermil con- stitution. Every society formed within itself a separate aud independent republic ; and alihovigh the ntost distant of these Httle^tates maintained a mutual as well as friendly intercourse by letters and deputations, the Christian world was not yet eonneeted by any supreme authority or legislative assembly. Toteards the end of the 2nd century, the churches of Greece and Asia adopted the useful institutions of provincial synods : Oibbon^s Decline and Fall of the Roman Empire. <^8. Q. Were tfaete not more congregations than one in Jerusalem, .where the disciples were very numerous^ A '»*.'"■'%.. OK THB OOVERNMBin? OF THE CHUHCH. 27 while^ M united in some common fonn of government, they were denominated the chtrch 1 A. The first answer to quest. 66, admits of no excep- tion ; for had there been^ more than one congregation, .they would have been called churched. It appears also from Acts ii. 44^v. 31, 32. vi. 2:^5. xv. 4-12. xxi. 20-22, that the disciples 'at Jerusalem were iu the habit of meet- rng togeilUr in one plcicey*'An^ indeed, from the best ^ authorities, we)mowthat tho^isciples of Chnst formed but one congregation in a citj^ for a long period after the first promulgation of the gojipel^ « The greatest bishoprica in /he world, even itt the the Srdcen- tui^, were no more than on/ single conj^regatlon ; which were able to meet in one place :/ iorc^ Kin(f» Inquiry, oh. ii; Se4 also Clarkadn" a Primitive /jSpiMopacy. .| 69. Q. Was the meeting at Jerusalem;, mentioned in the isth of the Acts, ri-n assembly of re^iifesentative office- bearers from various bongregatioiis ; and intended &s a precedent for meetings of ordinary church officers, aa courts oif review, or for hearing appeals 1 A. No; 1st, it wai not a meeting of representatives, but of the apostles, arid elders, and church at Jerusalem, with the persons who had come up from Antioch : v. 4. 12, 22, 23. ^ 2nd, It was a Reference from one chiurch to another respecting a matter of facty whether, certain members of ,the dhurch of Jerusalem had given a fair representation of the principles taught in -that churc^^ (see v. 1, ,2-24) ; ^ and to the apostles at Jerusalem, for the determmation of a point o^docterin^ or obligation, which they alone had authority to settle— whether believing Gentiles ought to be circumcised in ©rder to salvation : yer. 2-6. * 3d, By the infallible decision of the apostle^ alofi£, was the matter determined : Peter speaks of the support- ers of the opposite sentiments as ^^ tempting God^" v, 10 ;' James says, " my sentence is," v. 19 ; and the whole body unite in declariiig, " It seemed good to ther,Holy Oho^, and to us. V. 28. ; ' . 4th, Th& decision of that assembly Tfas binding not only on the individuals present, or on parties supposed to be represented by them, But on all Christimis in, and to the end p/, the world; as the subject was a matter of com- r ,. a. J-. # / 2$ on THi GOV2BNMEMT OF TUB CUUBCH. men concom, and the decision was given by the inspired Borvants of Christ : see Acts, xvi. 4, 5. 5th, From a mere uninspired decision of any point, there must always exist a right of dissent ; which would not have been admitted in this case. 6th, At this meeting the whole church of Jerusalem was present, was addressed by the apostles, v. 7. 12, 13, agreed with them in the appointment of mesaeYigers to the Church at Antioch, v. 22, and was honored by being joined with the apostles and elders in the letter which was written, v. 23. 7th, If this meeting should be considered as a prece- dent, it would justify oi^church with its ojpiecra, to make laws for the universal a^id perpetual obedience of the people of God ; and if any church, or assembly, can say with justice. It seems good to the Holy Ghost and to ««, to lay upon you no other than these necessary things, there can be no objection, not oiily to its requiring obedience, but it must be in a high degree sinful not to submit to its authority. 8th, These views of this meeting are not peculiar to In- dependents. The meeting of the church of Jfrus»lera,, mentioned in thd I5lh of the Art!', is commonly cous^ideied ns the first Chrislian council. But this notion arises from a manifest abuse of the word coxiuciL That meeliijg was only of one church ; und if Bueh a meeting be called a council, it wdl follow, that there were iimumemble councils iu the prifliilive times. But every one knows, that a council is an ast^nibly of deputies, or com- misfioners, sent from several churches Associated by certain bonds in a general body; and, therefore, the supposition above mentioned tails to 4.he ground; Moaheims Ch. Hist. vol. i n. 107. - ' ^ 70. Q. Have we anything in the place of such a meet- ting, to which we can appeal for the settlement of any dispute which may p,rise ? A. Wo have, what the first churches had not, the apostohcal writings complete, in the room of theii- perso- nal preeence, which are sufficient for adjusting any doc- trinal or practical difficulties whateverwhich can occur; and which alone possess the authority ricessary for decid- ing them. ^ *-;• b peculiar to In- ON THl OOVERNMINT^Jf THB OHUEOH. fHw 99 71. Q. Ha^e councils or meetings o! ministers, pri- mary or delegated, for tho purpose of deciding controver- sies ortnaking laws, ever been sorvicable to the. church of ChristY^ ;• ,. , ' , . , A. ff W^ can believe the most impartial accountawhich have bpen given of these assemblies^ Christianity would not htfvtf been a loser, but a gainer, though the greater §art of them had never been convened. They have sel- om terminated any dispute, but have been, in general, scenes of cabal, intrigtie, and contention ; and> their de- cisions are often quoted as authorities, ijwtead of the only standard by which all religious questions pught to be de- termined. ; . , -, , ^ 72. Q. What is the meaning of the wohi |)re»bytery or eldership in 1 Tim. iv. 14 ? y A. It seems to. signify the united office-bearers of a particular congregation ; such as those of Ephesus, Acta, XX. 17, or the gifted men who were present with the apostle on the occasion of Timothy's ordination. 37. Q. In tho exercise of discipline, where the church is the solo judge, may not individuals frequently be treat- ed very improperly ? A. As every individual is liable to err, so is every Christian society. But the temptation to inflict injury on any individual, must be- small in a voluntary commu- nity of individuals, who are all under the same laws, and subject to the same treatment. If a Christian church err, it should always be ready to receive remonstrances and to make reparation. Besides, under any plan of church management, there must always be an ultimate authority from whose decision there can be no appeal. And if facts are allowed to illustrate principles, it does not ap- pear that a Christian church is, to say the least, more dis- posed to act improperly than meetings of church rulers ; although, no doubt, much prejudice has been excited by the errors and faults of the former, and by some profes- sors of religion delighting to expose and to ridicule them. 74. Q. Are not independent churches in great danger_ of falling into erroneous sentiments, which might be pre- vented by a more extensive and systematip plan of church government? \ ■ A. The best answer to this, perhaps, would be an ap- peal to facti. Independent chruches have existed in •. «* H- ' t \\ 4 '^^ OM THX PUBUC 0BDINAK0B8 Of TBI OOttPJO^ Britain lor more than 200 years, and fewer departures •from the truth or practice of tho gospel have taken place in them, than in others ; they are now much more nu- meroits than in any former period ; and in no body of the same extent is the gospel so generally and uniformly preached ; while the sociotios in England, whoso govern- ment was wholly in tho hands of church rulers, have al- most entirely disappeared, or have become mostly Arians and Socinians. ike Botjm and BenneWa IXutt of Disaen- (era. 76. Q. Does Independency dostix)y that union which ought to subsist among the churches of Chi-ist ? A. By no means ; it only dostrojrs the Noxercise of hu- nwtn a«^ri ON TUB PUBLIO ORDINANOKa Of. TUSCOOflPEL. M formerly. And wo know the privilogen of Jowi are' oommon to Qontiles. An for mo, this ii my covenant with tliem. tnlth the Lord ; My Spirit tliiUJN upon tliuc, nnd my words which I liuvu f>ut in thy mouth, thall not depart (iu( of thy mouth, nor out of the moutn of thy KC-d, nor out of the mouih of thy seotl'ii seed,, finith the Lord, from hencofurth nnd for over; 1m. lix. 20, 21. Ixi. 6, 9; Jer. XXX. 20. xxxii. 88—40. 6th, The early practice and universal observance of in- fant baptism, cannot easily be accounted for, but from ilw apostolic appointment. It is referred to more or lela explicitly by Justin Mariyr, who wrote abt)ut 40 years after the death of tho apostles ; by lreua)u», about 07 ; by TertuUian, about 100 ; by Origin, about J IQ ; by Cy- prian, about 150, in whose time a oouQoil of 66 bishops met, 1^ consider whether baptism shoiild be delayed till the eighth day ; but who do not seem to liave- liad any doubts whether it should » be administered at all. The subsequent testimonies ar6 too numerous to be quoted. If "the practice was not introduced by tho apostles, it iaim- Sossible to i)oint* out when it was introduced afterwards : et Wall 8 juiaiory of Infant Baptism, v • H ' 83. Q. Are the children of believers 'entitled to special attentioifi from the churches of Christ ? . A. Yes ; it is the duty of the chuccheii to make them tlie subject of special prayer, of particular iustruction, of holy watching, and oi faithful admonition and warning ; as the nursery out of which their numbers may be sup- plied and increased : Gen. xvii. 19 ; Exod. xii. 26, 27. beut. vi. 6, 7 ; Eph. vi.- 1—4. 84. Q. WHat is the. special 4l^ of the head of a family towards his oflfepring ? - -^^|: - # - A. It is the duty of every Oliristian parent to com- municate religious inatructioii ; to administer judicious correction ; to ^t a holy example ; and to abound in prayer for his children ; thiis bringing them up in tho, nui'ture and admonition of the Lord, See the passages already quoted in this section, and 2 Tim. i. 5. with iiL 16 ; Prov. iv. Sk 4 ; 1 Sam. iii. 13, 14 ; Prov. xiiL 24. xix. 18; Col. iu. 2l' -. • ■ ■■■ ,, .« ; ■ . ' ■ • . ,.^ 85. Q. By wha^ oonsideratiomi ought parents to be in- fltienced in thus, brining up their omldren 7 laaoflpiL. '^ tgofi of Jewi are' inith the tioril ; My It I liuva put in thy »r out of the moutn i't iiced,, pnttli the K.20, 2l.lxi. 8,0; observance of in- l for, but from its to more or lefti about 40 years iituus, about 07 ; )out JIQ; byCy- 3il of 66 bishops Id bo (lolayeJd till to liavO' liod any ired at all. The >tis to bo quoted. apostlon, it ia ira- luoud Afterwards : ' ' .. . '"^ ^^ ■ ■ mtitled to special M to make them ar iustruction, of on and warning ; )er8 may be sup- Cxod. xii. 26, 27. a head of a family . 1 parent to com- Qinister judicious - nd to abound in them up in the. See the passages m. i. 5. with iii PfOV. xiiL 24. xix. parents to be in* ren? A.i: (IM mi f UBUO OEBHrAJrCM OF THl OOftPIL. 88 ^ 4y regard to the public proftiswiion made at bapiiun ; by roveronco for the authority of" the Ltird ; bv love to their oUi»i»ring ; by concern for the incfoaHO of the church of Ood ; and by the responsibility which attaches to their connexion. §^3.— r/«« lMrd*i.Day. 86. Q. What day is set apart under the new dispense* tion for religious worship i , ,, . „ , .. A. Th^ nrst day of the week, otherwise called the 87. 'q. Did ChriHt change the rest of the Sabbath from thd seventh to the first day of the week ! ' A. It appears so ; because after his rflsiuroction he repeatedly appeared to his disciples, on that day ; and the primitive churches seem universally to have met for public worship on it : John, xx. 1^—26 ; Acts, xx. 7 ; 1 *88. Q. What is the chief dwgn of tliis appointment 1 A To commemorate ^e resiirrection of Christ, when he entered on his rest, after having finished his work ; and to be a dfty of holy rest to the people of God : Ho©., iv 3-10 ' * 89. Q. Are we bound to devote the whole of thk daj to religtDus duties 1 \ , . . ^ j -^ j A. Yes ; because from the beginning, God appropnated the seventh part of our time to himself ; and, to distin- giish it from our own, it is emphatically called the Lord i » AY : Gen. ii. 2, 3 ; Exod. xx, 8-11 ;- Re^. i 10. 90. Q. How ought this day be spent f ; ; A. In the exercises of secret and fomdy worship ; m attending on the public institutions of the gospel ; in holy gratitude and joy ; or in works of necessity and mercy : Isa. Iviii 13, 14 ; Matt. xii. -1-8. 1(>-'12 ; Acts, xx. 7. » ' § 3.-^Thfljord*8 Supper. 91. Q. For what puroses did the Lord Jemw institute the ordinance of the supper ? . , ' ' Ai He appointed it to preserve the perpetual remem- brance of his death, as the only atonement for sin; to shew forth or exhibit this great event to the world; to . c ■ ■_* ' ' ' -r.-^ J^M t- ' • V ■ ■ . ^ ■' ;\- ' ..' ^ - ft- - \ . — -^ ■=? ^wt - i • "* :^> ^ ^ V i ' » _ ^' ^^ ^l'----:-:. '■:■ -' *. " I ^-^^ ^^ J ^'•t /> •A* V ■ -k I.- Sr 8i OK THB PUBLIO ORDINAKOBS or THB OOflPiL. promote the faith, love^ and joy of his people ; and to be a manifestation of their union and attachment to each well as of Matt. xxvi. their connexion 25-30 ; 1 Oor. x. with a common 10, 17 ; xi. 2»- vtheVf as Saviour : 26. 92. Q. In what state of mind ought it to be observed ? A* In the same state in which every other religious duty ought to be performed :— with faith in the Saviour's sacrifice ; sorrow on account of sin ; grai^tude for the gift of redeeming love ; joy in the blessed fruits of salva- . tion ; and hope in the second coming of the Lord. 93. Q. Is,^ it to be viewed as an oath, covenant, or solemn vow? - v. A. It is never 'spoken of in Scripture in this manner ; nor does the New Testament ever inculcate reUgous vows or oaths of any kind : Matt. v. 33-37. Every act of worship, however, imp^ie^t self-dedication to God.. 94. Q. Can it be properly observed by a mix,ed assem- bly of godly and ungodly persons ? ' A. As this is the chief social institution of a Christian' church, it cannot be observed except by a society of per- sons who give evidence that they are believers, and who regularly assemble for this and other parts of worship. Its very nature shows, that it is not an individual con- cern, but a, fellowship in eating and diinkingata common table ; a stated communion not only with the Lord, but with one amtlier. The general l^n^uage of the apostle, therefore, 1 Cor. x. 16, 17, is particularly applicable to this ordinance ; and his special language, 1 Cor. v. 7, 8, shows that where scriptural discipline is neglected, the Lord's supper, according to Christ's institution, cannot be . observed. 95. Q. Was Judas present at the first celebratioii ? A. It is not probable, from John, xiii. 30, that he was ; but if he were, he appeared visibly a disciple though really a hypocrite. His true character was known only to Jesus. Whether, therefore, he was present or absent, \t affords no justification of observing this ordinance where visible unbelievers are not excluded. 96. Q. How often ought it to be observed? A. As often as the other stated institutions of the gos- pel, every ^»'«< dai/ o/ ^le weeA;. 97. Q. What evidence is there for this ? •'^^fi ^f^"^^^^-^^' ' V ^' rHBQOflPBL. Oir THE PUBLIC ORDINANCES QP THE GOSPEL. 35 >y a mix.ed assem- is neglected, the itutiou, cannot be «,* A. Istj^t WW the uniform practice of the churches taught by the apostles : Acts, ii. 42. xx. 7 ; 1 Cor. xi. 26. ^df XJnder the gospel dispensation we have no high festivals besides the Lord's day, and that is never dis- tinguished, at soifnetimes and not at other, as ^' ordinance day, communion Sabbath," ply to every other ordinance as well as to this, the time of observing any of them not being fixed in explicit langUcage. Besides, when our Lord instituted the supper, the religious observance of the first day ^f the week itself had not . been appoint- ed, and could not, therefore, be mentioned : and when Paul wrote to the Corinthians on this subject, this church was already in the practice of observing it, and required no information .respecting the time. The objection is, besides, of no force, if it be admitted that the first churches did nothing but what the apostles enjoined, and that apostolic practice is equally binding with .apostolic precept. 99. Q. Will not tliis frequency lead to carelessness or dintinished solemnity in observing the institution i A. I^ it do so, it is through 4yjman depravity, which ^'iiKIS-.'Sa-S.-il.-.ita&'S.U.' ^ .,-«-S;,^-r i. .i.~» ii-ui*. - i^ i r • t . -f 86 ON THE PXTBLiC OHDINANOBS OF THE OOSPEt. may pervert and abuse anything. But the frequency of secret prayer, of family worship, and of the return of the first day of the week, never produces in- difference in a Christian abiding in the faith. Why should ix be supposed, that he will venerate the com- memoration of his Lord's resurection, and undervalue the memcttial of his death ? or why should the one be consider- c$d as more solemn than'uie other ? 100. Q. Does the Isingiiage of the apostles, 1 Cor. xi. 27-34, respecting self-examination, and the danger of partaking unworthily, contain any thing inconsistent, wijih the frequent observance of the Lord's sui>per. A. By no means : it is the duty of Christians to ex- aanine themselves oftener than once a week ; instead of only once or twice a year. And the injunctions of the apostle throughout that passage, refer rather to the proper and improper manner of observing the institution, to the state and characters of the partakers. It has no connexion with the frequency or infrequency of its cele^ bration : ver. 20-22. 33, 34. § ^—Puhlic Teaching^ Beading the ScriptureSy Prayer and Praise. 101. Q. Ought there to be.public instruction and admonition every Lord's day in the churches of Christ ? A. Certainly : this was one of the stated institutions of the primitive churches ; it is founded on the wants of the people of God ; and necessarily results from the ap- pointment of pastors and teachers : Acts, ii. 42 ; Jer. iii. 16 ; Eph. iv. 11-16. 102. Q. Who are to teach and exhort in the church ? A. Those who are appointed by the church their pas- tors.or teachers. This limitation is necessary to preserve the order, peace, and edification of the body of Christ ; and we have no evidence that any one taught or exhorted in the first churches, but by appointment or permission of his brethren, unless endowed with ex^aordinaiy gifts : Rom. xii. 6-8 ; 1 Cor. xii 28-30. i 103. Q. Is it the duty of church member? to exhort one another. , A. Yes • as it is their duty to coiMort, warn, and pray for one another : X Thess. iv. 18. v. 14 ; James, v. 16. [B OOSPKti. ripturesy Prayer bmbei:^ to exhort w TBI PtTBtIO OEDINANCES OF THE GOSPEL. 37 some of the passages adduced in support refer entirely to a class of persons m the les, who have no successors, viz. i. 104. Q. Is promiscuous exhortation an ordinance to be observed on the Lord's day ? . . , A. Ist. No, becauseit is a duty enjoined on all— women as well as men— those who have no talents for public speaking, as well as those who have. Consequently it can- not be i^n institution distinct from pubUc teaching : Heb. X. 24, 25 ; Eph. v. iS, 19. , , ^ -^ . 2nd, Because it is an eyery-day duty; it cannot, therefore, be a stated church ordinance ; Heb. m. 13. 3rd, Because the distinction between public teaching and exho^ising, as if they were different exeitcises, is en- tirely a human opinion, without the smallest warrant from the word of God: Luke, m\ 18; Acts, u. 40 ; 1 Thess.ii. 2-^. ^ 4th, Becj of this prj primitive • Cor. xiv. ^ 5th, Because the encouragement ot such a practice, besides being attended with much evil, seems a direct violation of the precept of the lapostle : James, iii^ 1 :^e not many of you teachers. V The abovjB remarks have no relation to mere private meetings of a church, or to cases of necessity ; they refer entirely to the practice of exhortation by private brethren, as if it were a stated public ordinance on the Lord's day, distinct from the pijj^c teaching of the chur<^h. Q. 105. Ought the reading of the Soriptui^s to form a stated part of the public service of the Lord's day ? A. ^^m the Old Testament was regularly re^d in the Jewislr^iagogues on the Sabbath: Luke, iv. 16-20 ; Acts, XV. 21. It is proper that the reading ^ of the Scriptures should hold an equally conspicuous place\in the Christian assemblies; and Paul . expressly enjoins the churches to read his epistles: Col. iv. 16; 1 Thess. V. 27. ' '^ ■ ■■ \/ 106. Q. Ought prayer and praise to be regularly attended to in the churches on the first day of tl^e week? \ A. Undoubtedly : without them there can be no wor^ ship. They are not appointments peculiar to the new dispensation ; but are suitable and necessary during every j<: rt' *'. ■f'c fc> .r'' » I ■ 38 ON T«K PCBLIO OBtolKAMOEB OF THE OOWlt. BMe of the chdjdi of- God, aa na^urjil expresBiona of » dependence and ♦flp5nage. ' " " * ^ ' ■ » ■ . , >-• '■,■■■■ 107. Q. Is public contribution a positive institution of the kingdom of Chi^st / . - . ,,,.,. A. Yes : this seems ti' '% A. Because there is a special giving on the one part, and a receiving on the other, by which the ccttnfort, love and communion of the ^dy of Christ arl promoted : 2 Cor. viu.ix; Heb. xiu.^16. ' 109, Q.^ To what purposes are the contributions made on the first dm.y of the week to be applied ? * A. 'To all :the purposes for which money may be ne- cessary in the chmchcte of Christ ; the relief of the poor, k the^upport of the instituted service of the gospel, «fec. 110. Q. Why are the references ii^ .the* epistles to public contribution, more generally, connected with the relief of the poor, than with tiie support of those who labour in the gospel ? . •...'. .t. A. Because the support of those wjio minister m the gospel is not matter of bounty, but of .debt : and their * right to it rests not only on their connexion with a cliurch, but on the broad ground pf preaching the gospel to men at large : Luke, x. 4-8 ; 1 Cor. ix. 1-14. ■ ■■,.■/' ■' ■, , ' ' '^ ^.—-Disciplme* » ' ' ■ -^ . - ■ . . ', ■ ' ■ 111. Q, What do you include mider the term diaci- pliiie? \ > . ; J X J A. The receiving'of persons into the church, aiid tne treatment of offences^ , > li2. Q. In what way are persona to be received mto^ thechutch? e institution of ribdtions made 1/ b^TBl PUBUC OR6INAK0E8 OF THE 00SFKL« 80 A- No particuliur mode of receiving into" fellowship, ap- pears to be prescyibed by the New Testament. ; It seeuis only necessary^ that the church should be satisfied that the person «>piying b^ a Christian, asJar as they can 'iudsce, and that the profession otv faith should be pitblic. In general, perhaps, satisfaction will be most eflfectually obtained by the testimony of. the paqjbor and brethi-en : : 113. Q.'Int(fwhat classes may offences be distributed f A. Into two ; private! and public. # ^ 114 Q. What do you mean by a prwate offence ( A Every injmy.done ix) f. brother, or any offe^nce against 0od, known only to one or two individuals. 115. Q. How is a private offence, to be treated ? */ , A. AlwayB accoarding to pur Lord's directions : Matt.^ xviii. 15-17* ^> " , -,. J ^' ' 116. Q. Whatd0youmeanbyaiM«Wtc.offen<»f ^ A. A transgression committed against the phurch at large: "the imbibing or propagating of 0rro»eou8 and. destructive sentiments ; or aSiy act bf iiiiquity knpwit riv the. world., . j ■ , . ^ 117. Q. How are such offencesftt) be tjr^ted { A. If th^y b^ of such a nature ^ to allow lis J*"!^ tP' hope that the transgress©* is a ©hrisfi^-^hels. to^e to-- stored on prof^reion of r^pentMice. before the «hiirch. Mid submissionto reproof*: (M.^i-.l.; 1 Ti|n: v. 20. put if they are acts of deliberate ^cRediiess, or a departure from the faith and hope of thfe gtfspel, such persoWarQ immediately to bo excluded : 1 Cor. y, 1. 5. , 13 ; 2 TjUi. lia Q. What ajre the great objects to be kept in view ill all acts of discipline ?" , ; .; /. . , A. The gibd .of the offender and punty of thechurch ; ' Matt; xviii: 15; ICbr. vJ 5-7; •; .1 ..^, , \i^ 119. Q. Are not great attention, faithfulness,^ ^d tenderness, necessary in receiving, members and treating offences, to preserve the peace,: harmony, apd purity of the church, and the glory of God?. J. ^ .,. . A. Yes : 1 Cor. lii 11-17 ; Heb. xa. 15-17 ; MatM^in. 7, 9 ; pom. xvi. 17, 18 ; 1 Cor. i. 10 ; 2 Cor. xu. 20, 21 ; ■Rev* ii. 1, 2. ' ' ;' ■ ■ ■ ■ . . ; \ jt--' % \ £; ... ♦ ' r^ -V-K- '\ N \i k ' t ' M.J I > ' 40 OF THE OFFICiB-BBABlM 0* THE fltfUBfill. SECTIOK Vll, •*6 OFi^HE OFFICE-BBARBiySJ OF THfe OUti^pA. 120. Q. What are the only, atodiiig iko^s m ih^ , churches of Christ.' «i.-i i ^ ' A The offices of bishop and deacon : Phil. i. 1. 121. Q. How do you prove tfiat tljtete ffe onl^f these, A. Because we have np infonnation respectinjt ^hj, choice, qualifications, or 4uti^ of liny others, but mpsl'i minute and precise direction respficUng thetai. §1.— (y^wft^jps. 122. Q. By what naineji iia this class of 6ffice-J)earers - denominated / , A. They are called bishops ^ overae&ra, p^ttitors or sJUphsrcU, rulersy elders^ and miniaters, 123. Q. Why are they called bishops or ovetseers i A. Because they are appointed to watch over the soute, or spiritual welfare of their brethren ; Acta, xx. 28 ; Heb. xiii. 17. . v^ • v, , , 124. Q. What does thi« overgight re(|uir© 7 _ ' , 'A. A personal and intimate acquaintanee with the state of the church ; a deep interest in th* spintttal pros- perity of every member ; affectionate and mihful, warning of danger ; the administration of |udSk)ioua counsel, en- couragement andreptoof ; a strong fisnie of r^ponsibility, and constant prayer for the blessing and preservation of the great Overseer : Bzek. iii, 17-21. xx^. 1-9. xxxiv. 1-10; Col. i. 25. iv. 12. ' , .^ v. 125. Q. Does it not require, on the part of those who are tjhe subjects of this watching, a readiness to commum- cate their difficulties, triah, and gangers ; and a wilhng- ness to receive admonition, reproof, and advice ? i A. Certainly : as without this, pastoral inspection will bein a great measure inefficient or impracticable : 1 Thess. v. 12-43 ; 1 Cor. xvi. 15, 16. ^ ^ ,, 126. Q. Why are they called pastors or shepherds / « j.i:,- '')■■ ' ''■»;■ ■V!^* ^ ■^■* y T-f ' ' )• BtTECT. 'I I 'hiL i. 1. are only those^f ipeftpectingt ^he thera^ bnt most' ieim. . i of office-bearers • eera, |ktsfew«' or ' >r overseers 1 iti over the souls, Acts, XX. 28; lire ? ' itauce with the hm spiritiial pros- llaithtiiliWaming OMA oouiisel, en- of i€i!*ponBibility, L preservation of q^ii. 1-9. xxxiy. )io:t of those who nesito communi- •s ; ancl a willing- i advice? | uL inspection will jticable : 1 Thess. or shepherds ? ^ • I I I - ' "''•'- '\ ■ ' ■ ■ ■ M ' ■ ■ ■ , ■ • . " OF MB omCB-BBAElIUB OF THB OHUBOH. 41 A Partly for the same reason t^*f jy »«i^!^ ovter^Lt chiefly Wuse it is their d^^^ feed or instruct the church : Ephes. IV. 11 ; 1 l^et. y. -a. ^m. Q. What does feeding the church «»f f « ' . ^ A 'Public and private instruction, suited to the various the gospel i and gomg ^/?~ ^^Hsfi'S iii. 1 ; 2 lous example : Isa. il. 11 ; Jef. lu. lo , i i"" ''^'l28"o^'why ^jtliey .called rulers, or g«i^\ " " A BeoanT K is. theii duty to govern or grmde^ the « S^ttending to^V discipline appomted by _ haf ore it • to point out and expound the to* appucarae w ^erj^cwe ot^ipline ; and to enfor» obedience to rt to "^wt^. SoS'krenotruler.orgoyemo^ina congre- ""'rclS not.. Asthe pro^>s »* 'J-rtr dlS are perfX 5*; thl^ietemiimtion according to evidence submitted to t^ nMirie We may as -weU be told,, that judges are ofno C whereTjuiy must find the verdict ; as be assured, ZtTSuioVoralrule,becauw the^ch-Weh » "". auked to form ^d express its ovra 3»fg^«^*- „„^^V i^ 111 6 But if the pastor err, or. act improp^y nw aovSii?g the chUh, fo.whom'is h» *->.*« '^™*»"!' ^ A xS'hi^brethrep if he do them an injmj, *nd they cannotot bSt his e^r; and W the gf »* f«»f„°t^' STtomwhomhehildshisoipceandauthoni^vHeb. , liU. It ; 1 Pet.;y. 4; Col. »V; 17- , . , ■ T$2 WhV/atethey oalleo elders ( ' . . j. ,„t; . AjoTXnt of ^age, or ofW Po"?""^*' '^ ■ tie, which^ould belong *« th^Mll ?Si^i exdS^ a«siffnation is not employed in the^^^ew lesiw^ii «**»*" rivXtoden^tothose who hold a*; pastoral office. In -Z..- --:,:. J- \ V !/' 'fi 'V'3Kr-w|W^f"^ir" ;^ w» m M v^, : I ' I; i! ■f ■ 1i I J:!t ^ % - /-. 43 OF THB 0FFI0E-BEA&BR8 OF THK CHURCH. many places it refers not to office at aU, but to long (stand- ing, or maturity in the Christian profession :. 1 Peti v. 1 -6 ; 2 John, 1 ; 3 John, 1 ; 1 Tim. v, 1. 133. Q. Are tliere not elders who rule, besides those ^ho teach, in the churches ? • A. No: if there be more pastors than one, they may divide the office, perhaps, so as to suit their convenience or respective qualifications. But the Bible jtt^ows nothing of a class of spiritual office-bearers, who haye n^ pastoral authority, nor any right to dispense the ordinmces of the gospel : see quest. 121. \ 134. Q. Does not the apostle speak of such a descrip - tion of elders, iTim. v. 17 ^ ^ .' A. Not at all : the apostle niay refer to a division of ' labour in the same office ; but cannot intend two offices, as all the elders i-eferred to were teachiers ; the first part ^6f the sentence, including those specially noticed in the second ; some ai»e supposed to Jabour in word and doctrine more than others ; all are entitled to support, but those Who labour abundantly, to double maintenance. Tl\& etpeeially is not intended to indicate a different office, but to diatingjui^b from others those who assiduously apply themselTes.to the most impprtant, ns well as the most difficult, parts of their office, public teaching : the distinction intended, w, therefore, not offieiifl, but personal ; it does not relate lo a diffef>enoe in the powers conferred, but splely to a diflFere'ice iu ■ their application:' (7ampMr«,^cc/«». /ri»<. lect^ 135. Q. Why are they called ministers I ' A. Because they are servantc^ of God, and not lords over his people : 2 Cor. 3^. 23 ; Ephes. vi. 21 : 1 Pet. v. 3.-- . • ', .' ■ ■ '■^- ' Q. Are not the qualifications for the work of the ry, many und important ? Yes": as is evident from ^the desOription of these iions given by the apostle : 1 Tim. iii. 1-J ; Tit. 137. Q. How are, persons suitaWy qualified for this office to be obtained ? ' A. It \» the duty of the churches of Chnst, to use all lawfiil and scriptural i^feans to procure, improve, and qualify men of .suitable characters, dispositions, and tal- ents, for this work : Eph. iv. 11, 12; 2 Tim. ii. 2. Y»" T'ffJP '^^VifWII' «,^ W,i ,^f^- ?* W besides thoue B work of the Jifled for this OF THE OFFIOB-BBAEBEa OF THE CHURCH. 43 138. Q Who are to be judges of their fitneis for the ^ A^*The church whi6h is to eigoytho benefit of their ** 139 Q. How are they tolH) appointed tb their office? A. By prayer and fasting, and laying on of hands: Acts, xvi. 23;xiii. 3. vi. C i. " 1^. Q. Oughi there to be more than one pastor in a "^ aT This must depend on the number and resources of the ^hurch, on the talents and activity of the pastors, and on various other circiunstances; ^ ^ § 2.-— 0/^ Deacona.^ -:'X -rf A:. 141. Q. WhU is the meaning of .the word deacoi^f -^ A. ^ame as minister— a «erVaiit. /^ + ' ^^^ • 142. Q. What kiijd of service is he appointed ta per A. To take the cfiarge of receiving aVdi«tributiiig the funds of the church, and of all temporal matters ? Acts, . ^*'l43. Q.- What are the purposes to wjiich the contribu- tions ^rf a cliurch'are to> appropriated ? ...j.^. „ A. Th« supfeoi^ of the poor, the table of the Lord, and thrmainten^ of thoJTwho labour in word and doc- "l44: Q. Wh^t are the qualifications bf deacons? - A. These are described in Acts. vi. 1-6 -^d' 1 Tim. lu. 146. Q. In what manner are they to be appointed to ' ° A* By prayer, and laying on of ham^ : Acte, vi. 6. ; 146 Q. Were females ever employed m this oftice ( A. Yes ': in particular places, in which, perhaps, ^ there ^ was little intercourse between the sexes : Kom. xvi. i ; t Tir^^Q. Ought they to be continued in churches still ? a: If circuiSstenc^ require them. Thwe were noiio in the church at Jerusalem, although the office originated - thtore in the complaih^ts of tiie widows ; Acts, vi. i. ■ v v 44 inilCBLlAlTBOTrfl PUTIB8. SEOTIOK vin. MISOELLANEOUB DUTU9< § l.—O/the Jhities ofQhurch Membtrt and ChuroKe$. . ' I • 148. Q, What duties da memltwrs of a church owe to their pastora ? ' , A. They are bound to esteem them very highly in love for their work's sake ; 1 Theas. vi 12, 13 : to submit to. their instructions and admonitions ; Heb. xiii. 17. 1 Cor. xvi. 15, 16 ; to minister to their necessities and comfort ; . Qa\. vi. 6 : and to follow their faith and conduct, as they follow Christ : Heb. xiii. 7 ; 1 Tim. iv. 12. 149. Q. What duties ,dx} members of a church owe to ^e another ? ^ A. Every thing which is included in our Lord's new commandment, " Love one another aa I have loved you:" John, xiii. 34, 35 ; and which the apostle calls, "the per- fect bond ;" Col. iii. 14. 150. Q. Howh«rill this principle discover itself towards the poor 1 . ^ A. By liberality in supplying their Wants : Acts, ii 44, 45, and iv. 34 ; 2 Cor. viii. ix ; 1 John, iii. 17. 151. Q. How will it manifest itself towards the afllict- ed and persecuted 1 ' A. "By administering comfort, and by i^pathising with their sufferings : James, i. 2^7 ; Heb. xii. 12, 13, x. 32-34 ; 2 Tim. i. 16, 18. 152. Q. How will it show itself to the erring and diih obedient ? . A. By imparting instruction, warning, and reproof : 1 Thess. V. 14 ; 2 Thess. iii. 14, 16 : Heb. xil 16, 17. 153. Q. How will it operate generally towards all ? A. By every exercise of kindness, gentleness, forbear- ance, long-suffering, fidelity, Ac. &c. : 1 Oor. xiii ; Phil, iv. 8, 9; Col. iii. 12—14. 154. Q. What do churches holding to the same faith owe to one another ? % ; »~»tipf. church owe to 9r itself towards erring and difr- the same fuih ^ MISCnXAKBOUl DUTIII. ^ A They ought to be united by the tame principle of Invft and in as far as oircumstanooii a«linit, ought to ex- p,^ UiA the «»no manner a« if they were narU of one diurch, as indeed-thoy are : 1 Cor. xu. 13;-27. ^ ^, , 165/ Q. Ought ^oy to take an interest m each other's spiritual welfare ? ^^- - . 01 Jr. *w 4 *m A Yes : Acts, xi. 2^—26 ; xiv. 21, 27 ; xv. 3 . ^ 150. Q. Should they not take an mterest also in each other's temporal circuinsUnces 1 M -..„«/. A Y^ -.Acts, xi. 27-30 ; 2 Cor. ix. 1 ; Rom. xv. 26 ^ ^167. Q. Are they not bound to unite together for dif- luaing the knowledge of the goepel I . _ k. Whatever th^ cannot accomplish individually, it is -Operand lawful fTr them to unite tliat they may effect ; ImS^ as sending the gospel abroad, and other things of a S^tod, require, lS»th in regard to instruments Mid Zm^oT suipo/t, mire than any one church can in gen^ S??^r^e^J>mbinationof churches for such purpose| becomes an important duty. 1B8. O Ought Christians to show themselves ready to eve^ good wSrk in ^hich they may, without sacrifice of ;SpCo-operate with feUow-aevej^^ thoughmsome SiiMB differently mmded, or with others I A CiS^iatheir duty to countenance and suppori) such institutions as Bible, MissionajaK and Traxjt Societies for tS propagation 6f Christi«»8y ; and to co-operate '^\h oth^rs^iSf^very scheme of P-^'j?^^!"^;?^?"^ J^^^^ hasfor its object the welfare of mankmd. Phil. m. 10. |l /. ■ - -r^'' . ■ ■ ■ § 2.-0/ Fasting, ':.^^^- '. .^ m Q. Is fasting a duty under the New T^e^l A. Yes : Matt, vi 10—18 ; Luke, v. 33—35. 160. Q. In what does it consist ? ■ , * , , ., ^^ A iii entire or partial abstinence from food and other enti^ents, and in devotional exercises for a limited ^Vju^es, XX. 20 ; Jonah, iii 7, 8 ; Acta x. 30. 161 O What is the design of it I . . . A f o moriiify the flesh, to show our dwpleasure at sin, to deprecate the divine displeasure. Mid to implore the Svine compassion : Joel, il 12-14 ; Darnel ix. ^. V ' ^p^ v 0^ IT .^st^tm^j^t^ r -*r ''^•"- -\ y-tK ' S ^^61.3. t**~ ll^ 46 iiisoBLL4irioua dctim. ^ ^■#-'"' ■■^^-■ 162. Q. By whom, an«l on what ocoiiiiiriius may it he ohnorved I A. By iiidividnata, families, or churohea ; on mioh oooa- •iotm aa nooni to r««iuiro extraordinary abaaement, prayer, and divine iiiterpowition : E«ra, viii. 21—23 ; Matt. iv. 1—11; Psalma, xxxv. lii- Luke. ii. 37 : 1 Oor. vii. 5 ; Acts, xiii. 2, 3. xiv. %\ ; Isaiah, Ivui. 3-6. KKJ. Q. In what manner ought it to be observed T A. According to our liord's directions, as privately and unostoutatiously as possible : Matt, vi. 16 — 18, % ^ -*.- ^ %%,-^f Family Worthip. \ 164. Q.. Ought the worslup of God to be maintained in the familes of Christians ? ^^^i, A. Certainly: Joshua, xxiv. 16; Jer. x. 26) Acts, x. 1, 2 ; Rom. xvi. 5 ; 2 Samuel, vi. 18—20. 165v Q. How often ought it to be performed \ A. At least every morning and evening, in all cases where it is practicable : Psalms, Iv. 17; Psalms, cxxvii. cxxviii. / 166. Q. In what ought it to consist ? A. In prayer, praise, and reading the word of God : Psalms, cxviii. 15 ; Deut. vi, 6—9 ; Col. ii. 19. § '4.-0/ the Duty qf Chnatiatis if) their Cmintry. . • - 167. Q. What do Christians owe to their country in general, and to its government in particular ? A. It is the duty of Christians to pray for the peace of their country, and to promote its prosperity by every ho- »nourable moans; to make supplication for the govern- ment; to obey its laws, to honour its rulers, .and not to speak evil of them, and to cohtribute conscientiously their portion of its taxes : Jer. xxix. 7 ; Rom. x. 1 ; xiii. l-r-7 ; 1 Tim. ii. 1—4 ; IPet. ii. 13—17. . 168. Q. Does this obedience extend to any thing of a religious nature ? _ ^=^,_ ^ A. No :* submission in religious matters to civil author- ity is inconsistent with the spiritual nature of Christ's kingdom ; with exclusive deference to h i s authority ; and ■:, ' '4:- Mj^ ^irtlll^ may it be le word of God : leir Country, .' to any thing of a nwowhtkvwam tttmm$. 2*^-.«^.;..v^, with the language^ and conduct both of our lionl and hit apoatlet: Mark. xil. 18—17; Lulto, xiii. 81—38; Acta, iv. 18, 19. V. 20. '^ ^ 7 169. Q. Hail every human CTHmtnroi right to worifliip Ood M ho judges to Ik) proper, without boinff liable to tomiwral reHtraiutii, uonaltiesj^ diHabilitieB or diiicoura^je- inenta of any kind whatever, .»5J3Pl4^*>»* ®yi^ doing, which n<» plea of councieuce or religif^[i^4s3i^ ^ A. Undoubtedly. Thift ih pii^^ *%«""»* valuable and unalienable of human rightu. ^m inijjqth wicked and ab- surd, fpr one man to lutorfertjp^gjioen another ponwn and his Creator ; to whom alon«f* religion heja account-^ able : R019. xiv. 4 ; JainCHj iv. 12. - 1*70. Q. In thii view of religious liberty taught in tho word of Ood? <, . --l, •' ; A« Clearly. In our Lortl's grand rule : Matt. vii. 12. in the parable of the wheat and tares : Matt. xiii. 28 — 30. In the apostlo'H iujunctiou, ** Lot every man be fully i)er. Himded in his own mind :" Rom. xiv. 5. In his docltura- tion,. " Whatsoever is not of faith is sin :" Rom. xiv. 23. And in the strong language of Scripture respecting perse-' cution and persecutors ; Matt. v. 10 — 12 ; Luke, ix. Si- de ; 1 Thess. ii. 14—16 ; 2 Theas. i. 4—10. 171. Q. What is the duty of Christians wl| cuted by the goviJmment of their country ? A. When ^K other peaceable and allowed 'iSeans of redress fail^tSoir duty is clearly pointed out by our Lord } Matt. X./23: xxvi. 52. C-- rii 1 1 1 1 perse- % ^\ .^^^• •yf'H ' 'it* I 172. Q. What place ought the order and institutions of Christ's kingdom to hold in our Christian profession 1 A. They ought never to be viewed as ewrf« ; but as means '^ appointed by Christ, to promote certain important ends ; and as entitled to our conscientious regard, because they arp his appointments. 'J^ , 173. Q. What are some of those ends ? A. The promotion of his' people's faitli, purity and comfort ; their separation Jpom the world ; the advance- ment of the interests of the gospel in the earth ; and the ■^t •«» 46 f^mr^^'^sssr^' , **-• , STf " " . MISO£LLAirXOUS DtTtlBS. 19;lTim. furtherance of his own glory ; Rom. xiv^^iT— iy. 8 ; Col. i. 28 ; 2 Tim. iii. 16, 17. 174. Q. What effects ought scriptural jv^i^ws of the na- turd and ordinances of the kingdom of Gkrisl^ to produce on those individuals and churches who pfoifilss'and observe them? i ; A. They ought to be distinguished foij their steady and enlightened obedience to every other part of the will of Christ ; for their affectionate regard to each other ; for their humility, zeal, "and happiness ; for their forbearance and meekness to other Christians differently minded ; and for their united and J)ersevering exertions in the cause of the common Christianity. THE END. :^ LOTsu. Aso 0IMOV, paiirxBB0, xosorro. h ■ ■/,. - ••■. ^ 1 /■ ' 4 t 1 <• "* .w. 1 ■ ;1 ; .1 ____'. ._ __--„ "- - - , .. ■_ ..f. . ,. -L,.^ ... ,,._., ^^" ^. _;_ .^_- . Lj.^ ■ ■' .■ _:: . . ; . . *" . ._;! ^' f •* -^ • « » li^ •*,:■..■■. ^ *;. » 1 . ■■■ \ -. -■.■■.;■:>;.;■.,;., '. -"- •■^r :. - ■■ r— 19;lTim. m» of the na- siy to produce is'and observe sir steady and of the will of ih other ; for ir forbearance milided ; and 1 the cause of ■ -•.■/..ON . ■ *■■■ ( ' . ■' ■ ■ Cljmttan €ommmm. SffSH?^ i*"^^"*^ ^?*^ ^ Christian commmiion. Itl^V^''^'^ principle^ without which nol^^ be a Christian. The second is the ffovemment of SiKU ed. AndthethirdwthevoluntaiyconnectionofChiMaM machur^capadty, without whichtheycannotpwSt^ duties of Christian iellowship. . The p^dplT^hi! feUowBhip, ajd tiie impossibiU^ of the^S ex^^ but amon^Chrisgans, dweUing'^together in 5ntyrS be exjcaamed in the foUowing remarks •— '* 1. The feUowiAij) of believers and unbeKevers in one- i^lared. in the wnrd of drui +« i^ -.^i„» " - praeHcdbk,^ mth imrightebusnew ? Mid what comm^^ ?^JJ"^"T!V*^.^^* concord hath Christ ^th BelwF? QT what Wt hath he that beligvetti wiUi an^n laois r z Uor. vl ^'16. Now let us aimlv thesA om^ iT*^ «» 1^4^ of c!hri.terM&>X2^ now thay can be ansWred. l xu ^f ^ °' ChristLn fellowBhip i|" «Mov^ onfe to ann tW for the tn^'ssfc, which aUethTlS*^^^^^ S? *!f?u*^'^ ^,^^74 ^^^ *^® *"»tb's eakk. in whom the truth evidently doA not dwell? «»»«»,>« wnom ^ In Christian c<^mii >n beUeveiB have « common in- toest m one another, » belongij^ to the S^ocS They are "m«smhert one < I anothOTf- BnhTiv^ ^S thuigsof God as < fellow heiri»; and of th^ same bodv «d pwfaAewof Ws pi?ol lise i^ Oirist ^ ^loi^A m, 1^ 6. But how oai those be aeknowleSeaSfa, low-partake . ■■■;'■ '^:■■^ -^' ;, ' '» ", " ■■;, v-^jf^, •; ■"\i \ : :^ The feUowliyb ic^ ^(^^ comfort. " Tbm he«!tt ^ Ijctrtsi^^ geth^rmloire,'* Cdtii. S^^ from walk^^lii^ mea.^^ i^ the work of God, and #eOBifv&^i«^^ soula ? and wteeiatheevide3^ieo<^^^ ■;.ger8;f' ,I«a,.^.,:0«./-^;■^^.c;;^^•■vv^^^^^^^^ ~\ :„:,v-- ' ..:- r JMhnafaan feUo^wW^ l^ei^isiin ligreed su^ to €hn»t ^ Christ," JI4at.^;jaon. 8. ^ But how can those' become yoke-fellow» g^^,f e^w^V wiU not have ** thia nwrn to reign o-- ^ ijt^hrifltian communion/ biKeTewa^ rntti^ kingdom of God, "atriving together for the faith olthegospeL" j^i they may with, one mina aud'ond mouth glorify God, But how cim those take part in this^spmtual service, whose unrenewed condition leave* ;|eahV'^*^^ "^ of perteiMg ^»th# gi^ of the In Oiri^an fellbwsh^ there are vmous duties which can be pc^omed laiirft% only to bretluwn. Hence ,the I»rforniance of these duiM to false professors becomes a smful an^ mjunous aaiSapplication of the aivine law. It amounts to giving "that which is holy to do0i .*" and leadatpconroquenoeii the very 6pt)oaite of the design of . thegrea^ Lawgiver. • » . Ghrirtian communion includes a joint participation in g»^ ordinances espedaUy in the ^^^ "The cup of getemg wbch we bless, is if not the c^union of the^lood of Christ? The bread which we break,^ It not the commumon pf the^ bo# of Christ ? For w^ «?S^^'^K^* ^,^^^wad,for%e are all partakers 5 ttat one bread," 1 Cor. x. 16, 17. But %? can one make tills confession at a communion table/while he i« conscious that many whosit with him are ncJfc <*pMtaka» #^ .•>k * ■ ■■;,7/v: '/■ bctice. being 'ixttui, muids ■u It is "the QUr can those IJ nothftvm^ > " iriTtt of much 'mg kuti tor ort oa^ wniid id hindering ng their own < 4fl^in thof»a ^ of straoi- d subjection ven Christ,*' yoke-fellows to reign (^ llow-woi for the faith in^ and'ond Ake part in lition leares rorks of the duties which Hence .the rs becomes a vine law. It dogs f* and he .design of ^cipaiiott in pper. "The ijommunion f% htesk, ill ^? For we, [>artakers of ^w can one while he ia ^^partaken •r ^\^ id, I _ >f': '\ ' >)■ I \. A- ON OHBISTIAN COmltTKIOK. 8 of that bread," but " eating and 4pnking judgment to ."^m^lves, not discerning tiie Lord's, body ?" , The man J^** Wyfi«« l>y hi" bodily exercise at a communion table ' Y»^*vhe knO>v^ is not true, is guilty of lying before God. y^ Ato^ how <^,^e^ expect to enjoy fellowship with God, yhen ho thu^ comes before him with a lie in Ms right hand ? Itlixa^bi^ owjing to this cause that many of the mot* serious p^lein wirrupt churches ^d the tacra- ment ualfhim a day Of d^kness and heaviness. No won- der thet^ that ih^ are (stenOrous against weekly commu- •^mo 1^V6 tried to get iclof this Acuity by aUeging *****». W* ^ting the htxt^fk Slipper, each lias lo account fop himself, only. , But t*ua is not Scrpture doctrine. It IS not hiwfid for aby to eat the Lord's Supper alone, or «» «n.mdiTidual anno^glH^y, . It is a communion feast. One of the main designs^f It is t<^ shew forth the com- ?'*5f?? Pi*¥ «*^** ^ -#« body and blood of then- LOKt Th€*i0, th?n, who associate with ungodly men Bt a commT&ioB table, ai^ eithrar guilty of lying before pod, as has been ajtre^dy e?tph>ined, or they do not attend to the supper as a communion tumt, and ** this is not to ©at the Lord's Suppw/* \ , *• ^ptheij hav6 en^your^d to streagthen their hearts in this woric of cotruptton, by oontending that.no profession can be made of jomt partioipation in th^ body and blood of the Lova, seeing that occasional a$M)Btacies forbid the ponclusioathat all are, at any time, genuine believers^ m the purest churches. But this i^asoi^ng is subversive of Christian feUowship altogether, It might . as well be roMoned that because we are not pertain as to who' may ^dure unto the end^ we eannot acknowledge any to be Ctostians, or perform to them the^duti^ x)f Christian feUoi^p. <«Thp Lordknoweth ih0ni that are his:" but secret things belong to the Lord." liis with what w seen wid known that we have to do. Whenoneseems * 10 be a behever, it is duty to receive and treat him as such ; and should his hypocrisy altejrwatds he made mani- rest, It is then duty to ** count him k heathen man and a publican.". Simon Magus waa acknowledged, and treated as a behever, sp long as his pitofessio^ seemed credible, • ix f5.**,*PP®^*^ *^»* ^» ^»«*rt was not right in the aight of God; ho was exd'uded, as one who had neither part nor lot in the matter. * 2. It ii oommaBded, "Be ye* not to ge th e r with unbelle v e n ^" 2 Oer. vi lA, une quaiiy yoljed 4. Taia cosHDaad 0^n ' *: -i^i I 0«r OHBISTUN OOMlfUKIOy; iflaii express and positive, aa "Thcrashalt not commit adultery." 3. The church^ are commanded to make the pvrity of their communion^an object of special and diUgent watch- fulness, "Looking diligehtly lest any man fail of the grace of God," Heb. xii. 15. This purely implies that none should be receiyed or retained in a Christian church, but such as seem to be partakers of the grace of God. 4. Accordingly, it is further commanded, that alj who are riot partakers of this grace should be put away from the chutches. " It sh&H come to pas^, that every soul which will not hear that prophet shall be destroyed from among the people/' Acts iii. 23. * * I| he neglect to hear the Church, let him be urito thee fU3 a lieathen^man and a publican,^' Mat. xviii. 17. " Purge out, therefore^the old leaven, that ye may be a new lump, as ye are un- leavened." " I wl^Jte unto you in an epistle, not to keep company with fornicators ; yet, not altogether with the formcators of this world, or with the covetous, or extor- tioners, oi^ :with idolaters ; for then must ye needs go out of the world. But now have I written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or ai»iler, or a drunkard, # an extortioner : with such an one, no not to eat."—" ^refo^e, put away from among yourselvfs that wicked peicson,''- | Cor. v. 7-11, 13. ^- "When ^hurcheis become so obstinately c<5rrupt, that tt^y will not oiJey these commands, believers are requufla to separate Irom them. " Wherefore, come out from among them; and be y© separate, saith the Lord ; and touch not the undiean thing," 2 Cor. vl 17. * * Having a form of godliness, bi^t denying the power thereof, from Such turn away," 2 Tiin. iii. 6. " Come out of her, my P®oplVthatye be not partakers of her sin^" Rev. xviii. 4 6. These ctmimands Correspond exactly with the Lord's work, m gathering the Churches. "The Lord added to ' the church daily such as should be saved"— -rather, " such as were saved,"— "and of the rest durst no man join ^ ^?"^ - *^®™»" ^cts ii 47 and v. 13. ^* xu - ^"^*^^®^^^P^®*^®>® «ottfon»ed to the will to *i ?S ir"* ?1 ^^, "****«'• They WOU14 not receive baul tiU ^ey obtamed evidence o( his being a disciple. A^ IX. 2fr^2a And it is swd of "false brSton," &t they were^' unawares brought in," iMch implii, that ^L T'^J!^* . ^^^ ^^ '"^^^ fa ^^ ^f had thbir *a»raoter been known, GaL ii 4. m^ Vfi"^-^"^ '■•■■^f', « ot oommit e purity of ;ent watch- faU of the (iplies that ian church) of God. Iiat aU who away from every soul royed from lecttohear o^man and srefore^the ire are un- Qotto keep dr with the i, or extor- 3 needs go ito you not brother be railer, or a me, no not yourselvfs iy c<5rrupt, Hevers are ), come out the Lord ; "Having ireof , from of her, my 3V. xviii. 4. L the Lord's 1 added to i^r, "suibh man join to the will lot receive a disciple, iren," th4t Iplies, that; had thbir ':^-. /on 'i^aa.ufnAv ookmunio^, ft , ^. The lame genisral principle i* mipported by we ap- woyed chaiEtcter of the primjltive churches. " The mul- litude of them that believed w$re> of one heari; ai;id one /•oul," Acte iv. 32. " The called-in Christ Jesus," Rom. ; |i. 6. " Sifcnctified in Christ Jesus,"^ 1 Cor. i. 2: " Faith- S fui in CBHst Jesus," Eph: i. 1. '^Saints and faithful brethren in Christ," Col. i. 2. "In God t^e Father, and in the Lord Jesus Christ," 1 Thess. i. 1. " Lively stones, built up a spiritual house," 1 Pet. ii. 6. " A building fitly framed together, grovl^g unto an holy temple in the Lord— btijlded togethei? fof an habitation of God, thro' the Spirit," Eph. ii. 21^ 22. Characters of all opposite description were not acknowledged as belonging to the Oh^trdi of (Hudst, for Paul says, " Whose house are we, if we hold fast the confidence and the rejoicing at the hope firm, to the end," Heb. iii. 6, 9. Accordingly, the primitive churches were praised or bla^ied^as they supported this view of character, or acted otherwise. Those were approyed wjio could ^* not bear them that were exR-; and had tried them who said they"* were apostles, and were not • and found them li«rs," Rev. ii. 2. Whiles others were rebuked sharply, for re- taining some among them who held false doctrine, and were of immoral conduct. Rev. ii 14, 15^ 20. 1 Cor. 10. The criminality of allowing corruption in churches further appears from observing how it affected the mind of PauL lureference tosuchaca«e, hesays, "^orU as QfgoM ^4, ''" ' " .^ . k^" IftfcW, become aa greftt "tj '«ijigi>t be purged by Sci^ptuife di«%'^ mat gfpa^e httU8d!f from tW^^ W\\ jAder* foojiah' impression, that thera.^' . Btoold «nd savet in thi» great ^ouse,' as ; \ ip m.dattgw of' being a pwtaker of ; l^.^ ?• ,^ i''^ not ^remotied ; and must, ^ ^v , m$^ Imnself from ^eae,»' t^t he may de* ' ' )tf l!^ a), sijfnifief, dishon sion " the made Scoid ; fo^t^e «Uver. ^ (2.) ^, '^ oorru|»tio|i.tha* ^-^'— abeli^ »tremai __ T'^ssels W< ot . ., there£ liTer,_^___ , , ^ ^_„. ^ '^^^^^^J^P^'^^im, from,, jn church become great by cwuptiwMi^' W necessary i^ ym^ a man' to l)e «a ' ' ractlo^. > Itjs do^jbtful to whi^ class he belongs. If he * Z^^S? •^^^ ^'^^^ oii«^ n^thihem, under aU hS " K^J^.*?v^^'^^ 8anctiA the*,' he rii^l li si. vessel unto^no^S SZ^JS? *PP^^^¥t «P^* fc® i« 4««^d 4o which ST 5? ^^o'^fi^- -^o^ he wiU appear «%ito honoui'" A^tgi en account of^ttiis. step T^X hS ^d i2?^n^^i"®'!L*>^ ?^^"%?^ thiscrolBifor tfietr - ' *ace, tnU irfooftrt for him thSmonr of consistenc ^Sfa^d t^k' ;rJildi'* ^^ ^ S^-1 «M«. »tt^ e^pfji^tion is an imjiortant branch of a mI hover^ i^nc^on. Believed, in a corrupt 6hLT maVbesandj^edmpart. 'They may escape &e giK pdfatemsoftf i ewo rid, *^<»to4htl^ki^oSi e ^eS^SS 1 • < ■0W' illdent tow, x)lwiou)8li'''^ ' n, that thftrfii^i a p^^rtaker oil I; and most, ; h$ mayde- >m9 great by nn^to "be < OW tiBRISTIAK COlkMUNIOlf. \ / 7 of droum^peotion and devotional Beriousness. '^Mipondinff with their attainments in knowledge and But they must be greatly wanting in love to God, -'while they can sit with his known enemies; greatly ting in love to the bretliren, while they can svmer sin on them, and aUow them to bo partakers of other men's » ; — greatly Wfiuting in compassion for poor sinners, . ^ « while ihey , can d0untenance them in maintaining tbeir ^wvfq^ profession, and altogether wanting in many impor- tant ChristiiBiji duties, whidi can be performed acceptably odty, in connQCtion with faithful brethren. Hence, tiie force and propriety of the expression,-^" If a man, there- tore, purge himself from these, he shall be a vessel unto honour, ;. .!/■ 8 ;;• OK cHSifffiAir coMM(/irro«. puniflhment ? Now, this is the way in which Chriit {b treated by all who support impure coanioitniou. ' They rn the door of communion to those who spoil and fob houso, and all their reasoning in defence of such con- duct, ia nothing else than an exertion to secrete the guilt, and conceal the true character of the main delinauents. But are they not verily partakers of theirsins, whUe they thus aid, and assist, and defend them in their sins 1 The sm of unworttiy communicating, like the sin of adultery, '<»nnot be committed alone. A man must have fome to sit with him, and partake with him in itd& ordinance, else he cannot attend to it. Mark fiien, reader, the worthless wretch who accommo^tes the vile adulterer^ is not more a partaker of lus sin, than those vile partakera ° of the sins of unworthy communicants, whQ^commodate them by partaking with them, without which they could not commit that sm. It is perhaps in this view of the matter, that impure communion is called adultery and fornication, in some parts of the word of God : and on this ground men are accountable for the sins one of anor *Rw. Hence, in treating the sins which were in iHo primitive churches, the language of reproof is directed chiefly against the church, for retaining the ofTenders. The "deeds of the Nicolaitans," "the doctrine, of Ba- laam," " the teaching of Jezebel," as well as the ofifence at Corinth, are all pointed at as grounds of complaint against the churches, for not having put away these evils, from among them. And hence, those who walk with unworthy communicants, are not only partekers of their ■ sins, by neglecting the means of deliverance from sin in wha| Christ hath ordained "for the destructton of the flesh, that the spirit may be saved in the day of the Lord Jesus." . 13. Separation from a corrupt church £9 necessary for enjovment of "the divine favour. Hence the connection of the command, and the promise in the following words : —" Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing,, and I will receive you, and will be a Father unto yon, and ye shall be my sons and daughters, saith the Lord Al- mighty," 2 Cor. ti. 17, 18. And accordingly Isaiah g)eaks of the Lord forsaking " his people of the house of Jacob, because they pleased themselves in the children -"^ of strangers," Isa. ii. 6. "Whosoever vill be a friend of the world is the e n e my of God," James i v . 4. — Godia — jealous of the-Iove of his people. If therefore they cleave W: Ji^ • ji^sr^ i.i- lit.- ill ■ -s » ,; > /]: ioh Christ {ft toiou. ' Ther ipoil and too I of Bttch con' rdte the guilt, delinquents. IS, while they ir sins ? The L of adultery, have f ome to* is ordmance, reader, tha lie adulterer, vOe partakers ' accommodate ih they could view of the adultery and jod : and on 8 one of anor were ih tHo of IB directed he offenders, jtrine, of Ba- aa the offence of complaint ly these evila walk with leers of their ■ 1 from sin in - udion of the y of the liord necessary for le connection owing words : ly and be ye mclean things mtoyon,and he Lord Al- iingly Isaiah ; the house of the children '%> 11 be a friend vr4; — God is — ra they cleave "4% V .0 - ON OHBUTIAN 00|CMUIIIOir. 9 to his enemies, he will forsake them. If they come out from among them, ho will be a Father to them. M&ny of the p90pl The open dUplay of this 'kind of liberality miakei the world to fall in love f jth them, judging ri^asonably enough, . * that this IS the cM|ch in which they can be accommo- ' dated in their faWiftte scheme of serving God and Mam- mon. Numberaefflihoat-Christiansseek admission, who, of course, cannoTlie reject(pd if they are no wprse than others, who are retained ; and under impressions acquired — by the previous |)rogrcs8 of corruption, the church be- >^o«mes easdv rebonciledtottiis laxity, finding that it tends ; «>S«idmu:ably to their protpority in respect of numbers, and in a way too which fr^ed them from the reproach of ' their former narrow-minded bigotry, and which affords them the smile^^f the wo«|d, the praise of men, and aU that «aay otherwiie render them respectable in the sight of the multitude. In tiuii wa/the church attains to pros- perity ; but what is its real condition? It has giuned .ii!ijdits purijjy. paay," with<3fut subject of incu- has jftbouhded. Times and laws bulk, but it has lost its first love, it It has become like one "sick of health, and without spiritual ei rable disease and corruption. "^SKpiqU The Ibve of many has waxed ^olA have beeiv^changed in accoaimodiypn to the changed^' condition of the piople. Mutual wfBIBuhiess is i^^lected.* Bcnpijure discipline is discontinued^.' Chr&tian -^--^-" -- broken. Chi^litian confidence is extinct. Scri] dinances are perverted. Every principk feUowship is exoluded. And thus the whV vened into one mass.otincurable comiptioi Now, supnosinfihciife may yet be lound'^tl this church, a Very smalTigpnant of those w^ have some good thing in them tow^ the Lord God ofi Israel, whift is thei? condition ?d|d what haveHhey to expect by adhering to this kmd^of coiiununion ? They can expect nothing but the loss of tiieir Christian privileges, whfie they are alpo * partakers of other men's sins, and in bondage to men wW wiU neith^eep the %w themselves, norlallow thenr to keep It scrifMraUy,— characters who, according to the dyone ^rediction, wiU beco me "snares and ' trap s to iem," " scourges mflieir sides and thorns ib^eireyW^ a hindrance, a burden, a grief of heart, and « cms^ to ■»•■ ( ^ '^ i tii vftrianoe ', that with 100, itoould c<)iit(^ii|ioiui a-, cn8 acquired ohurcn be- hat it tends f numbers, •eproach of ieh affords )n, and all 1 the sight ins to pros- has gained its puri^.* " with<3fut l^t of incu- abounded. I and laW e changed #^lected; lis church, ;ood thing ^t is their lheri|ig to >thing but ^ y are also. » men who V theuF to ag to the , trap s to >;■ M ♦ Oir CBUBTXAM OOMMUNIOIT. tt Hfhem in all their reliffiotu coneetns. And if any professing toiear God do not fool it so, it is because they have bo- . cqgbe so far leavened by the spirit of their ungodly yoke- fellows, as to be sunk into all the in£.eusibilitiea of spiritual declonh*on. 16. The corruptions of churches will prove exceedingly furious to those ministers who have taken part in pro* nJbting thorn. This is clearly set forth in 1 Cor. iii 10- 18, whore this work of corruption is represented by the figure of e. im\n building in the ngkoio house, ''gold, sUver, precious btones^ wood, hay and Wubblo." Tho first three of t]|ese, form a class of valuable and durable materials, ropr^nangbolievors, as suitable for building a house for the King, the Lord of hosts ; but the other three ^ form a class of perishable materials, very unsuitable for that purpose. Those figures also set forth the extreme foMK of those who attempt to build a house for Ood with '^ leireyes," cms^ to y. z^^^^ -f ON oHRiarxAN ooMMumoir. •aved, it wUl be as Lot wm laved, with tho Iom of hb ■tuff ; or M tho thief on tho otom waa saved, without rewartUhlo workii, and notwithHtaiidiriK of their hay and ■tubble building having niurittxi duatruction. Borne of this oIahm of liuildcm who, for obvious reasons, cannot relish this view of the passage^ have alleged that it refers to buiMuig true or false doctnne^ or good or bad works on the sure foundation. But it is ot building a church that Paul here speaks, for he begins the discussion by saying, **yo aro God's building," verse ; and to- wards the conchmion, he says, **tne temple of God is holv, which temple ye are," v. 17. Others have endeavoured to quiet their consciences in this work of corruption, by alleging that they stand exon- erated by warning their people of tho guilt and danger of unworthy communicating. Now Eli tried this plan long ago, but did not succeed in it. He warned his sons of the guilt and danger of their conduct ; and this seems to have pleased himself, but it did not please God, for he complained of him to Samuel, that "his sons made them- telves vile, and ^e rt^raincd ihtm, not:" and for this ini- quity he and his house were visited with terrible things in righteousness, see 1 Sam. ii. iii. iv. Now what w3l be the probable effect of warning without restraining. A minister tells his people that * ' ao that eateth and drinkoth unworthily, eateth and drinketli danmation to himself, not discerning the Lord's body," but "he restrainoth them not. " Many are allowed to eat and drink, who ar9 known to be in a natural condition, and therefore inca» pable of discerning the Lord's body, or any of the things of the Spirit of God. And tliis is very like as if a Quack should hold out a phial of poison to his patient, warning him faithfully that death would bq the consequence of drinki^ it, and yet assist him in drinking it. Now, what ^ect is this likely to produce on a mind having any capacity or concern to thiiUc of it ? He must conclude either that this man has no care for hia soul— -that he is just as willing that he should die as live ; or that he doea ^ not believe one word of all the strong things he has sai4 '* about the guilt and danger of eating ftnd drinking u»i-% worthily. It is vain to talk aboutpreparation. for thJr* Lord's supper, without discipline. The scripture plan is, " Purge out therefore th^ old leaven, that ye may be a : ■ new lump, even aa ye are unleavenfld. . F or even <3hriit. ,;i« ova Passover, is sacrificed for us ; 'therefore^ let us keep the feast, not with the old leaven of malica and moked' « '"■■ :!''*t: v#^ .• . (; oir fAnxirriK ooMiitrmoir. IS loM of his ed, without btiir hay and louji roasonii, alloffod that good or l>ad >l building a io diacufuuon ; and to- e of God iB }n8oience8 in stand exon- t and danger ud this plan med hia aona id thia Btioms God, for he I mado them' i for this ini- rrible thin^ ^ what will itraining. A anddrinkoth to himself, ) restrainoth ink, who are erefore inca- )f the things Eis if a Quack ont, warning ■ isoquenco of g it. Now, d having any ist conclude l-<>that he is that he does ^ \ he has said ' Irinking'Uli- E ition. for the ; ttureplan is, ^e may be a v eve n Ohrist. ,;i' but with the imloavenod bread of sincerity and truth," 1 Cor. ▼. 7, 8. It is imposMble to keep this foftftt in faith, without mutual confiduncu i^ to j^odfy iln- cerity and ti-uth and brotherly love. Hence it is com- manded, " If thou bring thy gift to the altar, and there romomboront that thv brother hath aught against the« j leave there thy gift before the altar, and go thy way ; first be reconciled to thy brother, and then come and offer thy gift." Mat. v. 23, 24. A whole n^eek, a whole month of proaching-days will avail nothing without purg- ing out the old leaven. Nor will the most learned ar- guments justify the most respectable clergyman in this worirof corruption. He may reason, and labour and, proroor, and gain, in his own way, but in the end, "he shall suffer loss," and bo in danger of losing his own soul also, except he repent. 17. The unscriptural fellowship of believers and unbe- lievers, has been a main cause of the heaviest judgments with which God has visited the world. What was the cause of the deluge by which God destroyed the old world? This calamity originated in the sons of God uniting with the daughters of men. Gen. vi. 1-3. What was it that brought upon the world the lasting curse of the confusion of tongues ! It was an attempt to make the people one. between whom God had put enmity that provoked the Most High to inflict this punishment, Gen. xi. 6, 7. — Why did the Jews suffer seventy years' captiv- ity in Babylon ? It was on account of the corruption of their churdi : and it is on account of the corruptions of churches professng Christianity, that God will pour out the vials of his wrath in the latter days.* 18. God calls upon all men jgvery where to repent of the {^Vils described in, th»v f^piraHing particulars. Tlie churches of Asia were oaA^ujo^ severally to repent of their corruptions. Hie cnunjlTa^ Corinth was reproved, because they had not mourned so as to put away evil from amongi them, alid they afterwards did repent, for Paid tells us, that it was " concerning this self -same thing, that they sorrowed after a godly sort," 2 Cor. vii. 11. - B^t| reM0r, it is now time to inquire whether you have been »parta||Br of such sins, and whether you have re- pentcNlf ca fe^ how disposed to repent in consideration of what has been set befottd you. Charity dict a tes thg concluiion, th a t many s erious p o o — let us-kdep and iHidce(C» pie are wanting iir this matter, from want of scripture knowledge of the subject, while exposed to the influence "V. * ^ > w .f'v!.:.,'. '1 « ■4v 1 '•/i/'^ If pir.oiuutTu^ <^ ' » ^ of tli9 teachiAg>p^th68e who ire inteir^ iniUpporting the work of coiruption. But alait, ihete are abo many who profeiis to know the Lord's will, who offer various reasons why they will not do it. There is a oommunica- tion now before me, in which the Writer holds forth in strong language, the corruption of all national churches, a&d of all seceaers resembling these chuDches, shewing from the language of prophecy, the certainty of their downfall, who nevertheless contented himself for a time S connection with one of these churches, alleging that ere Was no call for separation till the approadi^ of the millenniun). Now, in reply to this, it may be said, that ' separation hrom incurable corrujption, has bee^ binding an^ necespai^ m a^^^^^ m all^' circumstances, for otherwise it ^ i|]& and danger of being partakers of other mcih^ii s&^ , ■ i^ feadp^of ** a reuinant of the> wBrnan's seed which ^kept th^ com-* ;nandments of God^'imd had the^ testimony of Jewtts," — a reimiaxrt who had * * not defiled themselvp^ with women, '*^* Auch as the daughters of Babylon. To them it was duty to adhere in times of "the 'most abomjeding antichrisiian' » corrtiption. Rev. xji. 17. And when a meok hik become ' persuaded that a house is to fall, it ici surely wise to leav^ It, teiwt he hlso fall in its ruins. , x But it ia not of so much consequence to refute -tifgH" nients, as ia^ jGTad out and ezpone the Moti^ises or causes which induce men to espouse and support oorruption. When Christ reasoned with mm who sought to excuto themjglves in hot obeying the truth. His Wor^'Wt^ro not-, frame^ao much to repel their vm», reasonings, as to ex- pose the hidden motives which gave risfi, to them. 'I *Imi11 therefore now bring to view, -vmat the scriptures point out as the causes why isome odheire to impure coi^q^unionu The first ot these is defectiveness of love to God. So '^ Joshua understood it when he said, "Take good heed, therefore, unto yourselves that ye love %\e LoM ybuf ^ God. Else if ye do in any ways go back and cleave unto the remnant of those nations," oadi of the be said, that ' »een binding ostances, for nd danger of %iap x'ead^of )f"Je^8t»,"-^. i% women,'''* UQitichrisliiyv »^. . '~h!ti;hec9iind' wise t^ leatQ ■4 'V. '/-• ■■■-Cii rejjjtite ^gu- ps, or causes corrupl^Qn; htt to exctuSo-^r ^^<5revno!t».-J ^ as to ex- "■ itui^ ' jidliift 1 boittij^union« good heed, t cleave unto )from,cIe£i^v wiU ■' I© IS c^|ttii»»!to. ;:^- ■■. .■::/..; ?>.>> ■ 1 - ^^;^■:'':"■^'''I^^*•■'5^■A>^""*.'!i/ v-e:.-/ * V adhonnce to worldly drarcheB. This is intinuKtecT in the - exhortation, " And be not conformed to .^ihls world j but be transformefd bjjr the il(newing of your nj^nd, that ye'^ mav prove what is that good, and acceptable, and perfect wiU of God," Rom. xii. 2. A spirit of- comformity to the world disposes to intercgtirse with tjie world, A opirft of conformity to Chrii^t dimoses to do the wBl of ^^^^^^ at an hazards. A father obsetyes his ton ftroll^ig «iid. playing with others of a disorderly cfiisrt, and csdjb^^^^l^ home in order that he may attend to his dnty^^ anl enj[o]|r his privileges, and escape the danger arisibgfrom the evil cominunications of his naughty associates;^ ^e boy craves delay under various pretences, but it i& evident that thd love of play, and the love of bad company, lie a|i the l^ttom of aU his arguments ; and it is equally evident that it is the love of ; something gratif^g to the fleshly mind in worldly churches, that leads uiy professing godli- . ness, to plead for delay in leaving tbrai. /' • ' Paul ascribes the toleration of conruption in the church at Oorinth to pride. He says, " And^jnEriU'e puffbd up, ^ and have not rather moumed,'that ho thawiathdonethis '4 deed might be taken away from among you. i' 1 Cot v. 2. ' Sin bM;an by pride exaltin|f itsel| against the knowledge of Gba : and it is owing to the humbling tendency of the ' principles of the kingdom of Christ, that they arcre-- ij j^ebted by those who, thipu^^ the deceitfulness of sin, " ^^-'-"k to nourish their pride Iby alliance with what is xiount- ireat and respectable in the siglit of the if^orld. nother cause of disobedience in this matter, is want •of a spirit of trembling at the word of *the LORD, fience, this gracious principle is pdfnted at by Esora, as j.acc6unting for the Jews' consentiiig to separate from the ; people of the land with whom they hSad formed a sinful alliance, Ezr^rix. 2-4 ; x. 3. * When a man. feels the effectual working of tho,ti^th, so as to tremble at the word, he oljeys willingly ; but where this is waril^ng, th® mind will go no farther in j^obedience, than con^sponds wiijl^ <£biial pui;||oses. - ' * ^^ Want of zeal for the purity and honour of God's house, also accounts for laxity of communion. The.zeal of Christ for his Father's house, 4ed him to cleanse it, and in doing : it, his' disciples remembered that it was written, **l1ie , zeal of 4hine house hath eateh m^ up,'? Johhni. Ijf. But,, .where is the zeal of those profess^ friends of Christ, who ^•"iwink at the trade of making? merchandize of fouls, ^ house that kcaUed by lus name ^ «.> T* ■ 4 ».-■-: -w () o vf?- ■r -Ad .»♦, BW '^• ^'^v. ■ )! ' !■ 'f ' '- 16 * 01^ CflBIflTIAN CpMMUKXbK. ft' '"■ . . / , ■'.'■' Indifference about connection wijtH a scriptural church is also a si|jre indication of the wimt of Scripture prin- ciples, in relation to Christian fellowship. No man could think of making a proper use of^ nets, and sails, and oars, or other sea-faring articles, pn the top of a mountain. Such materi^Js are of no use^ but* in doing business on the waters. In like mann^, the principles of Christian ^ fellowship cannot be exerd^ but in a church, scriptur- ^y constituted for their Accommodation and use, as will appear from what is stated, page 1. It is also evident that^inoinerence about the spirituality of Christ's kingdom, arises from not living more frilly under the influences of the Holy Spirit. The ^0LY spibit ieadeth into the truth, an4 worketh in the saints to will and to do God's good plieiasure. But by grieving th& Spirit, many are left to wal^ after their own conceits, by wnich thifey become indisposed for spiritual things. Reader, " Thus saith ti|ie Lord of hosts. Consider your ways."-*- *;* Commune wiiui your own heart. ^ — Examine the jmottv^s of your conduct, as in the sight of God, and as having to give an accojont in the day of the Lord Jesus. And may the Lord give you an understanding and willing heart to do hi^ wiMn lUl things, that his name may be glorified. Amen* ■,// ' '' 'f^ '■■■'''' ' .%*■ ■•n- X.OVX|,L AHD OlBflOir, PXIHTKSS, TOBORIOr^ /. bural church ipture prin- b man coiild lis, and oars, k mountain, busineas on >f Christian sh, scriptur- use, as will I fipiritruality more f\Uly 90LY SPIBIT inta to will Tieving the conceits, by 9^ Reader, ir ways."-«-^^ the luotiydg LS having to And may ng heart to e glorified. t :f < WHAT IS • . . ♦ - - A CHURCH OF CHRISTP * ' ■ tHE importance of thia queation will not bo diaputed' by any who reverence the 'authority of the ^ord o^ God, % and who regard the Scriptures as the only atan^brd of * religioua truth and Christian practice. If the Lord . Jeaus Christ, as theiCing aiidjHoad of the church, has been grsoiously pleased to promulgate laws for the regu- ^ lation of Ua people in their associated capacity, and to make provftion for the proper ordering of the afiairs of his house, it surely bficomes hjs followers carefuUy to investigate these hfcws,jand to 'endeavour to asd^rtain.' what that order is, which, he has established, /fhis is a matter in regard to which np on^can be iudifl^rent, who ^ is ambitious of walking so as to^lease Christ ^in^Ach* as obedience to his injunctions^ as the supreme |iaw-|iver in the church, must be connected with the y|roper°car- • rymg out of his demgns of mercy in /wferen^ to man- ■" kind, and with the adv&nce]^ent^|^ |^ glorj^ ^^^ 6arth. The sincere follower' of it% i»dee^r,J^^ fore, will betakF himself to the catifpl study of tha^ New Testament, the statute-book of hill kingdom, in , order to discover what a chiich really is, and wh«t those arrangen^ents are, which th^! Lord Jesus has instituted for the regulation of his houifl. • J*^tob« (^served, however, that the investigation " of this. sul(ject is prosecuted^ in most cases, Ufdermany diaadvantagbs. It frequently ly^pens, that the inquirer has niuch to unlearn ere ^e cim arrive »t the truth. Be- ^fore hie can proceed with ea&t^pr^ \^ requires to settle the scriptural meaning of th^ v^iy terms which he is '^ »"% ' ■ - '' ^ ■ ■' J \ « ■ V' • -VH - ■'■■4, , . ■ *' .■■.;'i» 1 ^■■:.- ■/.;-y- \ , ■* . • ':: • i ¥. . I ' t WHAT U AtMVUxm Of CttKlSt f cessitated to employ ; and to do thfa ptoperiy, he mmt lay aside not i^ few of hit early prejttdio«i, and in«rt fo» ^hetime, keep out of tie# opinions and piieliii^i, ^ .^^; By a church of Christ, then, We are to understand a society of believers assembling in one place in obediencjiL to liis authority, for the observance of the appoint^ ordinances. Now, in endeavoring to answer the import- Ant question^ What/is a church of Ohriat ? we iWe only to inquire what w^re tine leading characteristics of those ohurches that were planted by the apostles, and of the 4K>iistitutiou and order of which, an account is give^ ixi the inspired record. These primitive societies were esta- blished by the authority of Jesus Christ, as thp exalted King )^v4 Head of his people ; and all their stairs wex^ regulated by his jScoreiiUted ambassadoi-s. T}iey wera ^singnied 9S ib^jdcd. <^urdies for ail coming generations i , md aU/Christiaii speieties. thai are amhEtttoi of being^ .-.(-..._ V "• .«SiS^' L -=-^ there Wi 4 • WHAT ||; A OHUBOH OF CHRIST I regarded as **iollow«irs of the churches which in Judea Wer© in Christ Jesus,*' miist copy this ai>ostoUb pattern. The reaSor is earnestly solicited to attend to the foUow- ing, as a few of the principal characteristics of the churches in Ihrpiimitive times :— ^* '^^^S^^^ constituted by the apostles were com- . P?*®** /^iffih^efjr of persons who made a credU)U profes- Bton of comrtionto God. , ^ le o^ily.term of communion in the apostolic 96 an individual discovered « competent ac- with the simple elements'* of | the gospel, and ^^feel the pover of the truth on His soul, ijl^ PWO'thing in his deportment inconsistent witli^ such a profession, he was at once admitted to Christinii . fellowship, Xhe order observed in all cases of admission, was, first to^ believe on Christ with thei heart, and then; t^ confess hfm with the mOuth— to give themselves h^ to the Lord, and then to liis people by the will of (Jod. It was regarded as a self-evident truth, that Christ^f, '•««^o fellowship of churches, was utterly un* known in atkistollc tiines. From th^ account which the evangelist Luke has given in ^e Acta of the Apostleji, of the formatioii of t|^e early . ohurchesy we learn, that those only wlio professed t« hkve embrace! the Gospel, and to have;«x^rier^ced therege-. , neratuii power, of divine grace. Were fecogniied as dis- ciplosy/and received into commiinipn. The church at Jeruaaflem, the fir«|^ constituted of the primitive societies, ^*f^™P03edof persons who^ had " gladly^ceived the word" which was spoken by Peter, and wifohad cordidily believed the diving testimony ; Actsw 87-47. In a s'ub- seq^ientpart of the narrative,,sthe cMrchesin Judea, and Qi^ilee, and Samaria, are represented as^" walking in the feiir of the Lord, and in the comfort of the Holy-G}io(^," % f ^i•^t - '.^ f:. -:,:■■:■*.■« I lich in Judea olio pattern. ) the follow- fltics of thQ 38 were com- idibU profes- WEAT U A OUUBCH OF OBRIST? % * ■ M ■ y the apostolic mpetent ac- ) gospel, and I liis soul, ij^ laistont witi to Christif^ll of admission, , irt, and then. * tnselves ^Xfff will of iJod. ;hat Chriat%,/^' "'"■5 the door'iiNa ': ',":4',i:'':' i evidei^ of«"*:'''" --'^ i thing aa^a unGonveVtecl ' I utterly un* \, '■>», li>" it:' ."■•v ■'■„■ ■ %'^''^'. ■:< -»"« :■ ■ \ ■ ■' , ke has given I of tlie early- tssed t|) hkve 3ed the rege- ^■ rii^ed as disr e church at Lve sooietiea, •ecoived the lad cordidly » In a siib- i Judea, and klking in the :« \ ■. '■(>•!;. vJl . •— language which dearly teaches, that thejr^ w^^ i^^ posed of poiisonb regetferated by thegrace of Ooii i^ enjoying '«he indwelling preeo^cQ of. the |I«ay «^pirit5 Act^i|:v" 31. ;j^hen chuichos woi-e fonne^, at- Ceiwi^, «^ jphflius, atlMippi, a«The88alonica,>at^rea -at Cprintiv^ • '>>^.f iii*oli^ous,t^,t^ose only were i&sodate^ togethei^ in the feUow8hlp^/ih# tPij^ who credible evi- ;d^a(to of C0I|^(K|3^ ' TOf »eid4i*nr ihe tenna whidi the lipostlea ewptej^ed in Mdi^ Paul, inwritiiig ^|oii* cfetMr<^ was^t Corinth, addire«Md Uiak ,;>bd^(a»|)(g«M>^ "sand;i«ed in Christ Jesui, .ialii^li^ 1i)e »^^ I Cot. i. 4?. lie church at llpheraa " l^t^met *^«aii»ai>dJafc^^ JewwJ?* Kph. ii ' J^„ ^0 th^ ColoMieheVrotein aimil«r lai^^iiaga, ^^ilK(^ :t)iiBk^ faithful brethron ik Chrmt y^[mM^*'^^m^^'' H^ c(hurch of the Theasal6nian» he i»- : ^^^mi^ Fathfer, and in the lind ^lAmmtasifmm^ iil(Ela that the »pc>stte legarded the ;|^^ were addre^!ied as savingly ^iperte^to God[. U the.pliraateoIogy«#hi6h he empjipyi, ' i: 5 ■} ■ \^^ in &^^£ft£&ctel W primitwe ^i^^^::::im^i^^^ '^:. 0&mi^ mi^a^io^ .the -troii^; an^L-' ' ■ "^ ;!^^|i|wi|e4,|^eiice " at hmng^ IbecQlqwj;-^*.^^^, ^«^^ f^0^ V- HV-r,. 1'* ^ ^V'',<^Iiiira|^ tiie ;ehtm)h„..and;t^ i^rid/,-Thet©' ,,yjJ<|^l>^|B^ Isfcekiurches m '^' Mdtti&jrh6aft^ wete ttot ijgl^i with ^r^ |ii0hi W^ M|iguiB,J|md;^he f ^ tnce^ui pei^€^ Cbrintl^ j J^/^^ ^ t|ii/w >^;.>'."''>»" :'t'v";r. "■ 11. V'-oc'- -■«■;;; •.'■■'■■" j '\,-;;\vW' ' ^- pff-'. ...W -<,'' I *.;» ■.■,;/•»., '; ■ o ■' ■•■V ■"" ^'-'-'h' -V- -- ■8tles them- I they were >e Table of the liions that are tliese pa|i(M Hi rn from a mi** te alleged fkeli tolaord's Sup* ifiiurc^ss, Ao> \ m' or OHUvrf InTested, never thought of (^dfaung between the people ftn4 the objects of their choice. The selection of their ** bishops and deacons" was their inalienable right. Thoir manner of proceeding in the election of office-^ bearers is recorded by Luke, hi the 6th chapter of the Acts of the Apostles. When it was deemed neceiukry tiiat the church at Jerusalem should select brethren for the management of ^eir temporal affairs, that tlie apostles might be left at liberty to devote themselves entirely to prayer and ib the ministry of the word, we are told that "they calldd the multitude of the disciples unto them, and said, It is not reason that we should leave the wolrd of God 4nd serve tables. Wherefore brethren, look ye out from among you seven men, of honest report, full ol- faith°and of the ^olj Qhost, whom we raa/appoint over* this business." This propoHal was cordially approved ol ^ by the whole body of the people, and they ch6se seven brethren to the office of the deaeonship^ whom the apostles afterwards set apart to the work by prayet«and the im- position of hands. It will be observed, thaMiiB apostles did not choose the deacons on that occasioii^^hat they did not even nominate them — ^the matter wm left in the hands of the church ; and the brethren were elected by the spontaneous suffrages of the disciples. And no member . of the church was excluded from the enjoyihent* of this privilege. All had a voice in the matter — y^ng and old — male and female. The apostles '* called the multitude of the disciples unto them," and left tlie business entirely in thei]r handst ItL this manner were pastors ^d deacons fleeted, by the primitive saints. No man, no body of .m^H) ever ventured to rob them of this sacred right. INldi ft thing as patr^^age, lay or clerical was, in those dftya 6t primitive stmplicity utterly ftpostlfls deemed the people fully cogipi c^ee-b0ftnp ; aad thity e«K^^ta(Uy al Hiing in the ma|t^, lfeiih«r,;i>bui gliidftnoe ^e qualifiofttiosift^^thiit ir«x« nown. The choose their from inter- for their four the /» f.. ii^-r f^:^ fy^j^ c •^^ '~^r,.J^M.f: ■0. prop«r (UMhar^e of the dutiei oonnooUd with th« t^apeo- tiT0 offioOi. ' jfe Ai the RedeemiSr has oommHted mioh power into hit people's handi, it i« obviom, thai to attempt to deprive them of this pririlege, i« to tram|rfe under foot the Uws of the King of Zion, and to introduce customa into Ida ohurchea that are at utter variance with hia revealed in- •titutiona, and aubveruve of the liberty of hia aaintc Let it be obaenred, therefore, that the chwch of Chriat ia not only a aociety of periona who give credible evidence of conversion to God, but a aociety which posaeiaea and •l^jojrB, without oontrol or interference from any quarter^ the privilege of electing brethren to bear office among them. churches admUkd their III. In the ape startled at this remark, he is re- quested to examine the New Testament, and he will not fail to be satisfied as to its correctness. Were^the New Testament altogether silent on the sub- ject, and were we simply informed, that the churches of . Christ, as tocieties of his followers, were to walk together i» lovd and holy fdlowship, and that there had been granted\to them the right of (^loosing brethren to the pastbrate and deaconship ; on. these grounds alone, it might reaadnably be inferred, that the Lord Jesus intended i WOT into hia it to deprivo foot the laws )mft into liift revealttd in- l hi* MuntflL ch of Ohriat tbie eridenoe KMMeMoiand any quarter^ office among ImUkd their bt the primi- nd deaoona, lip. Xppli- one, nor by a undertake church aa a ired record, videnoe can 168 to admit idted Head )ir paatora. k) he is re- he will not on the 8ub- churchea of klk together > had been iren to the la alone, it ua intended I, # WHAT M A oRtrmcm Of OBRiatf hla oharohea to poiaeta the priyilege of adi to thoir f4>wahip. In the 6rat ph admitted, that there oan be no felloi name jn churohea that ia not baaed on cf Now it ia erident, that there can be auch aa apringa from the knowledge order that auch knowIe<}g6 and confidence n^mam poa- aeaaed, it ia necesMry tl»at the member* of a chuMi ihonld be acquainted with the prinoiplea which those who apply for admiiaion into their oomnilanion hold, and of the profeaaion which they make, and ahould be aatiafied M to thid scripturalneaa of their principlea, and the genu- ineneM of that profeaaion. Without mich aatiafaction there o^n be no confidenOo and no fellowship. It followa, therefore, that in order to the enjoyment of fellowahip in ohriatian churches, all connected with them must have a voice in the admission of their members. Thia ia equally obvious from the fact, that the churches of Chriat possess the privilege of electing their pastors and deacons. It will be allowed, that to judge of the qualifications of of&ce-bearera, ia attended with greater difficulty, and requires a superior amount of discrimination than to judge of the profession of candidates for fellowship. It is easy to see then, that if members of churches are competent for the greater duty, they cannot be viewed as incompe- tent for discharging the less. ' r We have been proceeding on the assumption, that noth- ing is revealed in the New Testament on the subject ; but this is far from being the case. That persons were ad- mitted into the early churches by the whole body of the people, is evident from what is stated in the Acts of the Apostles respecting the admission of Paul to the fellow- ship of the church in Jerusalem. We are told that on in- timating his desire to unite with them, they demurred, and refused to receive him, till Bamabaa produced proof of the genuineness of his conversion ; Acts iz. 26. The manner in which the incestuous person was received back to the commimion of the church at Corinth, after having to WOiWli|> ,';?■; ift liable to J,;;,: miicatii»f(«- '^ji ning, which # ? aluiihlo and (ud tuid ab- j thor person is account- ight in thti 1" l«i att. vii. 12. h iii. 28—30. . (uUy i)«r^ ' i. his docltura- " < >m. xiv. 23. .', icting perse^'^lf' ke, ix. 61— lian perso- leans of y our Lord } istitutious of ■ ,"■■- »' ■ , ' ■• ; , . ;"'.,. s y-. " ».' " ^77p ^^^^^^^^^^Lj^ .' '- ' ' :'■:■ '■■-.'.,' j' . H^M^. it'' ' 1 '-'ar'^^- '■■ >... ..^.,*sjt ._.--i..i.-i..^ I...- , ...,** ^^^^^'.a • ■ ;■;■■'■' ■ MHHHHHj gH Mll||| ■■■■1 imhihhhhi HHH HHH Hi r ■ . ' ^^^^^^^^^^^^1 ^^^^^^^1 ^^^^^^^^^^H ^^^^^^^^^^^^^^^^^^H ^^^^^^^1 ^^^^^^^^1 ^^^^^^^^^^^^^^^^^^^^^Iw. 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'. .- '^d '■- ■■ : • ' .■ ■ „ .'■,; ■ ^ ■:''". ■ ■■■:W- » "V • ,-" ' ■ *'■■ . . ■ ■ _ ■ J- " ■ ♦ ■ --■ * >• ' ' ': ■ ■ ^ ' .. :■ ■'"■ ■'.'" ■ t\ ,.!lj -t-'^ #k 1.0 I.I 3.2 m *i u ttiuu, 1^ 12.5 22 2.0 1.8 1.25 1.4 1.6 MICROCOPY RESOLUTION TEST CHART NATIONAL BUREAU OF STANDARDS STANDARD REFERENCE MATERIAL 1010a (ANSI and ISO TEST CHART No. 2) ./ rrA^ 10 WHAT IS A CHURCH OF CHRIST? ■\ ■ m I "J 8. it i I afforded satisfactory evidenoe of the sincerity of his re- pentance, may by referred to as a further proof of this. He had been exclude4 by the church when assembled to- gether for that purpose ; and the apostle gave directions for his rest(»ration in the same manner. This reception was the deed, not of the brethren in office, bnt of the whole body of the membership. Nothmg is 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 commimion, all the members could not personally exa- mine each individual applicant. Nor was this necessary ; all that was requisite was, that satisfactory evidence ,^ should be afforded that those applying for fellowship had * undergone a saving change ; and iiiat might in all eases be obtained by the testimony of two or three witnejases. ~t whatever way such evidence was obtained, one thing certain, that the members of the church had as much to do in the admission of persons to their fellowship as in the choice of their pastors and deaconed TV. Another duty to which the churches in primitive times carefully attended, was the exercise of discipline on offending brethren. 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 treatment of offences, ^ecific direc- tions are given on this subject. If the offending brother refuse to listen to the admonitions that are administered to him in private, the party ollended 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 if he still refuse to acknowledge his fault, the matter is, through the medium of the pastor, to be laid before the church, that is, the society with whi6^phe paries are connected. They are to deal with him^s^tos^o had WHAT IS A CHURCH OF CHRIST ? 11 ' his re- of this, bled to- rections 3ception b of the tnetit as les took ih had a red into Jly exa- sessary ; vidence Jiip had ill eases itnejases. le thing much to IS in the rimitive pline on ir office- by the promul- ic direc- brother nistered to take ivouring onduct ; ) matter I before rties are t^ had ' violated the laws of Christ. If he manifest signs of re- pentance, he is to be restored to confidence and retained in fellowship ; but if. he refuse to hear the chiurch — if he refuse to submit— he is to be regarded **as a heathen man and a publican," that is, excommunicated. From all this it is very obvious, that the Lord Jesus enjoins discipline in the churches to be exercised by the body of the people ; Matt, xviii. 15 — 17. The case of the wicked person in the church of Corinth, already referred to, renders it very evident, that the Head of the church intended his people to exercise discipline on those connected with them who violated his laws. Paul^^ ^ acting under his attthority, solemnly enjoined the church. I at Corinth to put away from them the ungodly man : "In the name of the Lord Jesus, when ye are gathered to- gether, and my spirit, with the power of the Lord Jeaus^ ' to deliver such an one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus... .Put away from among yourselves that wicked person ;" 1 Clor. v. 4, 5, 13. This was addressed, it will be observed, not to the pastors or office-bearers of the church merely, but to the church as a whole. When met together in the name of Christ, they were to put away the wicked maij^f l||[ence we are told in the second Epistle, that the punis^elii— the sentence of excomniunication — ^was "inflicted by the wwmi/," that is, by the bbdy of the people ; 2 Cor. ii. 6. These jMWsages clearly teacli, that when discipline is to be exercised in a church of Christ, it is to be exercised, not by the office-bearers, acting as the representatives of the rest, but by the chiurch at large. For the purpose, as it were, of preventing 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 for entering on a discussion respebt- ing the proper mode of conducting the discipline of a churdi—* subject, it must beadmitted^of' vast impor- tance ;— we haye to do at present simply with tilie faot| tiiat cbscipline is to be exercised on offending brethren, 12 .WHAT IS A CHUKCH OP" CHRIST? if / '*A not by the rulers ot representatives of a chur^li^but by the people themselves. While it is their duty to receive members into their fellowship, it is equally their duty to separate from their communion those who act inconsis- tently with the profession they have made, and(who re- fuse to yield obedience to the laws of Christ. This is a, matter, be it recollected, in which every member of a church is concerned. It is the boiinden duty of all to seek the purity of Christ's house. It ought never to be forgotten, that it is impossible for a church to maintain their clmstian character, or their relation to Christ, if they, cmlectivel^f or individually, permit with impunity the open, imdisguised violation of the divine law. The /solemn command is, **Be ye not unequally yoked together with xmbelievers : for what fellowship hath righteousness with unrighteousness? and ^hat communion hath light withdarkn'e^?" 2Cor. vi. 14. a ■ . . " «» V. The only other feature in the character of the apos- tolic churches to '|||^ we shall ^at present refer is this : —It is obvious frt^JpUp New Testament that those churches supported their p^tors hi/ voluntary contribution^^ and that ihey neither desired the alliance^ nor submitted in re- ligious natters to the control, of political ffovernments. The la^ of Christ on the subject of pastoral support is explicitly laid down in the inspired record. On' sending forth his disciples to preach the gospel, he told them that tjiieir temporal necessities were to be supplied by those who should enjoy the benefit of their labours. " The la- bourer,'* said he, "is worthy of his hire;" Luke i. 7. " The Lord hath ordained," said Paul to the believing Co- rinthians, *^that they which preach the gospel should live of the §;3apel ;" 1 Gor. ix. 14. And in language istiil more explicit, he states the law'of Jhe King of Zion, in reference to this subject, when writing to the Galatians : "Let him that is taught in the Vord communicate imto him that teacheth in all good things ;" Gal. vi. «. There are few parts of that code of laws which the Lord Jesua has pro- u ^'tS^A-^, > \j ftp but by to receive >ir duty to b inconsis- idiwho re- This is a, uber of a ' of all to ever to be \ maintain Christ, if impunity law. The d together Lteousness lath light the apos' ar is this : c churches ■onSf and 'iied in re- Vints. lupport is , i' sending ihem that by those "Thela- uke I. 7. eving Co- louldlive }ti]l more reference '^Lethim him that Q are few ihaspro- W^AT IS A CHUECH OP CH|il8T ? 13 mulgated for regulating the affairs of his kingdom, so clear as that which has respect to the support df his servants. He has made full provision for the stipply of tKoir tempo- ral wants, by teaching them to depend on the liberality of those to whom they minister. His injimctions on this subject are binding on all his followers ; and nothing can . set them aside but his own authority. So long as these statutes remain unrepealed, it is the duty of those wha minister in holy things to depend on the churches for their support ;-and it is the duty of the churches to minister to their necessities. That the churches in apostolic times, yieided obedience to this equitable law, few wiH venture fo dispute. Their Lord had taught them in explicit terms, that his "king- dom was not of this world " — ^that it was spiritual in its nature, its subjects, its laws, its institutions — ^that his people were not to seek the fllliance of political govern- ments — and that his servants were to be ^maintained by those who enjoyed" the benefit of their ministrations. It never occurred to the primitive saints that they were to look beyond themselves for the support of the Christian cause. The idea of an alliance with the kingdoms of this world, witk the view of giving, an increased stability to Christianity, and of more effectually promoting the evan- gelization of the earth, we venture to sajv neVer entered into the mind of apostle, or preacher, or j[^ , in the pri- mitive age. It is a well-known fact, thatlHRtb first tluree hundred years, the churches of Christ existed apart froin all political goyenime]|ts, and that they prospered and triumphed wjierever 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 q^ man could devise was .put in operation to afrest the progress of the Christian cause — ^that was op- posed by the learning of sages, hy the superstition of, the multitude, and by all the craft wid power of statesmen and rulers^— and yet it flourished ai)a prevailed ; — a triimiphaht proof, one would think, of th^ perfect efficiency of the vo- ! / . 1 ■ / 1 * , / ■■■ ^ V ■■'.'■) 1 „ ^.„ ■■■'■ ■ ' .-■ '''*--i .^-^ |. -:'.: i^SSf H-.'S^';. \ SteafcsiKS ^^1 :sfe!^;^:„ < *;. i »• 14 WilAt IS ▲ CHUAOU OH* CHRlBt I n luntary principle, and a manifost tokon, that during tliat time of mighty minds and hearts, the soldion of the oross enjoyed the approving smile of their exalted Lord. It Vraa th^ proved tliat the C5ause of the Redeemer requires tio extraneous aid for its support — that Chiistianity has Within itself a strength' and a prowess that is Ublo to bear down alj opposition— and that, unaided and alone, with nothing to depend on but the almighty arm of its Foun- der, and the zeal and energ/of its friends, it is fitted tp promote the present and eternal well-being of the human J*ace. It nttdi nothing from statesmen or earthly rulers, \i,afik» nothing from them but to let it alone. Strange is it, that with the l^w of Christ in reference to the sup- port of his servants so clearly and explicitly unfolded in the pages of the New Testament, and the great fact, that Christianity flourished and triumphed in the very com- mencement of its career, not only without £he assistance of political governments, but while encountering the most strenuous and determined opposition which it was in tlieir power to put forth — strange is it, that with these laws and this wonderful fact before them, any df the Redeem- er's foUowerip should have ever harboured a doubt as to the efficiency of the voluntary principle to ^[laintain his cause in the earth, and shoidd court an alliance with the kingdoms of this.world, wtth the view of strengthening and [H'omoting that cause. The primitive saints were better taught— their faith was stronger — and it wiU hi V^jn, we thinkj to look for the piety^ and Hie purity^ and resisOesa might of priinitive christiamtyf until tlie followers of Christ shaU have better learned^ not otdy to maintain the Headship of the Redeemer in his kingdom^ buty in re- ligious mattersj to stand aZoof entirely from Uie kingdoms of this world f amd to fight the battles of thefail^ilh those spiritual weapons with which He has fumisheafhem. It will be observed that, in these pages we have en- deavoured to show, that the churches constituted by the apostles, and intended to serve as models for christian societies in aU coming ages, were composed exclusively of ^ luring tliat >f the oross Lord. It or reqtliroft tionity has bio to bear Jone, with its Foiin- is fitted tp tho humaii hiy rulers, Strange t;o the sup- iufolded in b fact, that very com- assistanoe g the most '^as in tlieir these laws 9 Redeem- oubt aa to dntain his le with the tngthening Eiints were it wUl bi urityj and € foUowers > maintain hutf in re- ', kingdoms ^ith thoae Ehem. have en- led by the r duistian lusivelypf t WHAT IS A CllUttCfl OP CUBIST? 15 persons who made a credible profession of conversion to God — that tho members of those churches enjoyed tho privilege of choosing their pastors and deacons^^that ap^ plicants for fellowship Wero adifiitted to communion, and discipline exercised on offending brethren, not by a number of individuals with delegated authority for that purpose^ but by the whole body of tho peoplo — wid tliat thoEe churches supported their pastors by voluntary contribu" tions, and neither desired the alliance, nor submitted in religious matters to the control of political govomments< The views which have thus Ijeen advanced respecting the nature and constitution of the apostolic churches, tho reader is requested carefully to examine. They may, < perhaps, run counter to the notions which he has hitherto been led to entertain, jti reference to the subject ; but let him lay aside aU his preconceived opinions— let him endeavour to sliake off the trammels of human authority and human systemii — let him keep out of view what this man, or that body of men, thinks about the matter — and let him comej as an humble inquirer, to the word of God, with the view of ascertaining what the Lord Jesus has made known respecting his kingdom. If the views ad- vocated in these pages, after being carefully compared with the' standard of truth, do not appear to be taught in the Scriptures, by all means }et them be rejected ; but/ if it be found, after diligent investigation, that they ore in harmony with what God has revealed in his word, none of his people may reject them with impunity. Let the believing reader prayerfully examine the matter, and lei him not hesitate to follow out his conscientious con- victions. Let it remembered, that the subject which has passed under review is not a matter of indifference. Scriptural views of the nature and constitution of Chrii|t's kingdom are iifeep$xably connected with the advancement of his cause in ili& earth. It is impossible, on i;he other hand, to estimate the am>ount of injury that has a/icrued to ^(Jlhriatiemity from fh* want of purity of fellowship in "a t. 16 WHAT 18 A CHURCH OF CHBIHT ? II > thnrchea^the depriving Christ'Bpooplo of thoir Inalionablo right to conduct, the affairs of his hoiiso— and from tho unhallowed alliance between Christianity and the king- doms, of this world. Tho Lord Jesus intended his ctiurchos to be the medium through which blessings should bo convoyed to our lost and perishing race. It is in connexion with thoir piety, and purity, and zeal, that the earth is to bo evangelized. In prunitive times thdy shone as lights is tho world, and hold forth the word of life to guide men to the haven of eternal rest. And the glorious effects that followed are well known ; — ^the word of God ran, and had free course, and was glorified ; and untold myriads were 'brought under the power of the truth. Then the church of Christ was pure ; then his peo- ple were free ; then there was no dependence on an arm of flesh. But how different the state of mattera now! Multi- tudes who name the name of Christ do not depart from ini- quity ; promiscuous assemblages of converted and uncon- verted people are seen crowding to the table of the Lord ; privileges which the Saviour intended all his followers to enjoy, are monopolized by a few; an4 there is on tho part Cft many, an eager grasping after the pomp and glit- ter of a state establishment. And what has been the effect? The way of truth has been evil spoken of — a false f^presentation has been given of the christian sys- tem—weapons have been put into the hands of infidelity — the cause of Christ has neen retarded in its progress— the name of God has been dishonoured among men—and souls have been ruined for ever. Evils these truly of no common magnitude ; and yet these evils may all be traced to unscriptural views of the nature and constitu- tion of Christ's kingdom, and to a departure from the purity that distinguished the chur&ies in apostalic times. Surely,, surely, it is high time that this subject should receive the degree of attention, whieh its paramount im- portance demands. Let human systems of ecclesiastical polity be discarded— let the Bible alone be adopted as the standard of religious truth — ^let christian societies be formed after the model of those churches that were planted by apostolic men ; then, and not till then, will ^on appear in her strength and beauty, and the cause of ,God be triumphant in the earth. LOVELL AND OlBSOIT, FBINTBRS. TOBONTO. 44— lnftHonnl)Ie il from tho I the kin^- tonded hiB 1 b^OHsings f raco. It , and zeal, itive times h tho word rest. And own ; — ^th© I glorified ; ►wer of the eh hia peo- L an arm of 'W ! Multi- rt from ini- md uncon- the Lord ; allowera to is on ' tho p and glit- been the ken of — a istian sys- : infidehty progress- men— and nilyof no lay all be 1 constitu- from the Edic times. >ct should aount ip- ^lesiastical e adopted 1 societies that were then, will e cause of I THE LORD'S SUPPER; .'W ITS NATURE AND DESIGN. The account given by.the sacred writers of the institution of the Lord's Supper is to the following effect : *' The Lord Jesus, the night in which he was betrayed, as he and his apostles were eating the Passover, 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 mo. After the same manner also he took the cup ; and, when he had given thanks, he gave it to them, saying — Drmk ye all of it ; for this cup is my blood of the New Testament, which is shed for you — ^for the remission of the sins of many : ^This do, as oft as ye drink it, in remembrance of me : For as often as ye eat this bread an^iljdnk this ciip, ye do shew the Lord's death till he comeT^' The symbols which the heaverdiy Savioiu* thus directs his people to employ, in commemorating his dying love, are bread and wine ; the one designed- to represent his body, and the other his blood; iChe bread paa broken, to indi- cate that he was to be *^ wJ^ded- f6p our trangftssions,^^ and bruised for our iniquities }" and the wine was poured out, to shew that his blood was to be shed for the redemp- tion of ruined man« His disciples, in breaking the bread and drinking the wine, were taught to view their sins as the procuring cause of the Redeemer's sufferings^ and to contemplate his atoning death as the sol% groimd of acceptance with God, and as the only source of peace, and comfort, and joy. It is of no little importance clearly to imderstand the import of these simple but significant emblems— to apprehend distinctly tiie great truths which, ■■■ A* ■ M ^^ \ •..■ ■''■■ ■> 7 2 TBI lord'i suppim ; when Bitting at the table o! the Lord, they are intended to impresH upon our mindfl. Many, i_J in to be feared, even of the genuine followers of Ohr&t, approach the Lord's table with very Inadequate and unscriptural views of the nature of the ordinance. It needs not therefore excite our surprise that they fail in obtaining that comfort and spiritual improvement which the proper observance of the sacred' supper' is designed and fitted to impart. They approach this blessed well of salvation with an eager desire to obtain large draughts of its soul-satisfying waters^^ and they return from it again and again in the bitterness of disappointment. / Not a few, for instance, appear to imagine that aoh^nge takes place upon the bread and wine when the ford's Supper is observed, and that it is in consequenc9^ of this Jijhange that believers derive benefit from the oi^dinanoe. This .notion has had the eflfect of surrounding ^e institu- tion with an air of deep and awful mystery. It is the origin of the Popish dogma of transubstaniiation. The Boman Oathplics, as every one knows, imagine that the bread and wine that are employed at the celebration of the Eucharist are really turned into the body and blood of the Lord-<— an idea so absurd, so entirely opposed to Scripture, to reaaon, and to common sans^^^-tS^one can- not help expressing astonishment, that it should have obtained so long and so extexaively among mankind. , The practice of consecrating the bread and wine that are used at the Lord's table— of " setting them apart from a common to a holy use" — is fitted to convey a very erroneous idea of the nature of the ordinance. This prac- tice is derived from an expression that occurs in the ac- count which is given in the New Testament of th»insti- tution of the Supper. The Evangelist Matthew infotma us, that, "aa they were eating, Jesus took brsftd and blessed iV* Mat. xxvL 26. It has been inferred from this, that the br^ad is to be consecrated. But the reader, on consulting the passage, will observe, that the pronoun y ■^i^ms > intended M) feared, roach the ural viewi therefore at comfort )bBervance to impart, bh an eager ing yr&iein/ bittemeM itaol^nge the Xiord's tio^of thiB ordinance. meinstitU" It is the tion. The le that the ibration of ' and blood oppoued to «^onecan- tionld have mkilid. , 1 wine that , apart from vey a very Thisprac- 1 in the «c- )f thtfinsti- lew inf o^nna brgftd and ferred from ; the reader, ;he pronoun >' ^ ITf KATUKl ANO DlfllOK. v 8 H is in italic!, which indicates that there is no correKpond- ing term in the original langiii4{o. All that MAtUiow^ avers, therefore, is, that Jesus took bread and bUsMd. By the word " blessed" is meant merely the ipving of thanks. This is rendered apparent by the following verse, where it is said, that " he took tho cup and gave than^." Our Saviour did not bless the .bread and tho wine — he did not consecrate them — he did not sot them apart from a com- mon to a sacred use ; he simply presented thanksgiving to the Lord. That this is the legitimate moaning of the word, is evident also, from the account which Paul gives of the ordinance in the eleventh chapter of 1st Corinthi- ans, v. 23-28. If those wh6 cast their eye over those pages, will take the trouble to consult the passage by turning to it in their Bibles, they will not fail to be satis- fied that the term " bless" means simply the giving of thanks. The truth is, there is not one word said in the New Testament about blessing the elements : the blessing of the elements, therefore, is an addition that has been made by man — it is a somethii^ that men have superad- ded to the simple institution. The bread and wine that are used at the dispensation of the Lord's Supper are the very same as the bread *^md wine that are left. There is no consecration in -the matter. The ordinance of the Supper is a comYnemi>rative rite ; and the bread and wine are merely the memorials of tho« Saviour's dying love. There is nothing in these symbols themselves that is possessed of the least efficacy. They are merely helps tp our faith, they assist our spiritual vision, they aid us in calling to remembrance the wonders of redeeming me^cy—- the closing scenes of the Saviour's history — ^his excruciating agonies— his atoning d^tl^/ " Do this in remembrance of me,'' is the dying tsommand of Jesus to all his followers' ' Take your places around my Table — ^take into your hands the memorials of my dyis|g love— think of all that I have done and suffered for your redemption— of the wounds and bruises to which t' Ik. \ "v"^ /■ I <3» 4 Tus LOBD*s lurriB ; WM fiubjoctod for yoiir nakm — think of my untold a^onicw intho GarUou and on tlio OroM — all whioh wolro ondurod tliat yoti might bo dolivurod from lin, and holl, and Ivratli, and iutrodutiud to tho onjoymunt of utornal bluiiMoo vi6wod aa improper 7 Tho quMtion is anaworod l>y propoaing aiiot|ior. la the practice of vowing at the Lord*a table icripturalt la it' countenanced by the New Teatainent f la there one word aoid about it in the accounta that are given tln^T^. of tlie iiiatitution of tho Supper ) I^^, where ? liot tiid reader search and examine for himaelf. Ho will not find tho •hadow of fitt allusion to any thing of the kind. But it may be aakod, Do you regard all holy reaolution;i to aerve , tho Lord aa unlawful and improper 7 By no meaha. But why connect thoHO with the Lord'a Supper, and confino ^them to tliia ordinance It la thia that wo deem impro- . per and un»criptural ; it ia t^ia that ia fitted to give an erronooua idea of the nature of the ordinance, to hold it forth to view, aa if it were something more than a com- tnemorative rite. It ia of unspeakable moment diatinctly to understand that a boliover does not enter on an engage- ment to be tho t^ord's at his table ; that engagement was made before he approached tho table. The engagements ia made at conversion. When the sinner is awakened to a sense of his guilt and danger, and turns his eye to the Cross of Christ as the source of pardon, and peacOi and 'y joy, he devotes himciolji to tlie service of the heavenly/^ Saviour, and determines, through the strength of divine grace, to live to his glory in the world. It is then ho Bolemnly resolves to live, not to himself, but to him who ' loved him, and gave himself for his salvation. When ho appears at tho Lord's table he appears as a professed ser- vant of Jesus, and earnestly prays that he may bo strengthened to continue in the ways of irighteousness. He makes no vow ; but meditates on the dying love of liis Lord, -that he may learn to hate sin with more perfect hatred, and devote the remainder of lii s day s to the glory ■ — of hifh who hath called him out of darkness into his .marvellous light. ^_ / b* '''^*'^- '„^' II i' 6^ THE lord's supper; It is obvious, then, that the ordinance of the Lord's Supper, when divested of the trappings wliich men have thrown around it, is an institution that is distinguished for its admirable simplicity. But beautifully simple as is the institution itself , the. objects which it is intended to serve are of the noblest and most important nature. It bears a striking analogy in this respect to all the "other arrangements connected with the Christian economy. In these the most sublime and magnificent ends are accom- plished by the simplest means. What can be simpler, for example, than the way which God has appointed for sin- ners to obtain salvation through Christ ? It is neither more nor less than the belief of his own testimony con- cerning his Son. "Believe and live," is "Heaven's easy, artless, imencuihbered plan." How grand, how magnificent the object — the salvation of xumumbered myriads of the ruined and apostate family of man! How unutterably simple the means — ^the belief of the truth concerning Jesus ! In the Lord's Supper we discover the same beautiful simplicity blended with the same magni- ficence of design. 1. The ordinance of the Supper is intended to serve as a memorial of Chrises dying love. The sacred command, in obedience, to wiiich believers approach the table of their Lord, implies that their hearts are apt to be occu- pied with other 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 be that those who have taisted that the Lord is gracious — who have rested their hopes for eternity on his finished work — ^who derive all their peace, and hope, and joy, from his precious blood ;— can it be that they should forget their redeenung God 1 Strange it must appear to angels : to the young disciple, who is experiencing all the glow and fervour of his first love, it wUl appear impossible ; but all who have spent any length of time^ in the divii^ life have felt it to b© true. They lament it^— they mourn over it ; but they ^'.5? 4; ITS NATURE ASD DESIGN. 1 feel a constant proneness to forget their Lord. Beprav- ity, though subdued) is not eradicated, — the worlcl, with its cares, and temptations, and enchantments, often draws their eye from the Cross;' — and Satan employs all his wiles to lead them from the Saviour. Jesus knew all this, and he prpvided for it "Do this," said he, "in remembrance of me :" " Take into your hands the me- morials of my dying love— call to remembrance my suf- ferings and death — ^think of Gethsemane and of Calvary id let my matchless love be constantly pretient to your ids." '" He knows what wand'ring hearts we have, / Apt to forget his loyelyfftco; And to refresh our minds he gave Those kind memorials of his grace " Believers when celebrating this sacred ocdinance, ap- .•"'' proach, as it were, within, sight of thelCroi^ ; % ihe ^e f of fidth they obtain a glimpse! oi the Buffering SaViour ; the symbols of his broken body and shed blood bring vividly to their recollection wh^t he endured for their sake. These are times of refreshing from the presence of the Lord : Jesus makes himself known .to them in the breaking of bread ; his blessed Spirit takes of tne things that are his, and shows them to their souls ; and hallowed is the communion which they are privileged to hold with their Divine Lord. Then they feel that they are not their own^ — ^they feel that Christ has loved them with an everlasting love — ^they feel that they are his forever. — - . This, then, is one glorious design of the institution of the sacred Supper, to keep the followers of Jesus in remem- brance of his love in dying for their salvation. 2. The Lord's Supper is intended also to serve, as a means of spiritual growth to believers. The Work of sanc- tification is carried on in their souls through the instru- mentality of the truth ; but, in order that the truth may sanctify, it mu|t be exhibited to the mind. In the ordi- nance of the Supper it is presented through the medium P 8 THE lobd'b suppxb ; of the symboLi that are employed ; and what is so well fitted to promote the life of godliness in the soul as the truths that are vividly brought before the mind at the table of the Lord ? The lesson df holiness is best learned at the foot of the Cross ; it is there that we are taught to contemplate sin as the cause of the Redeemer's woes ; it is there that we learn the par&mount importance of holi- ness, and feel the power of the love of Christ sweetly constraining us to live, not to ourselves, but to him who died for us and rose again. Believers in every age have appreciated the Lord's Supper as a most precious means of advancement in the Christian life. When sitting at the Lord's table, they have beheld sin to be indeed ex- ceeding sinful ; they have seen the emptiness of the world ; luid their hearts have been impressed with the I)aramount importance of a holy life. fi. The Lord's Supper is designed also as a manifesta- tion of the union that subsists among the followers of the Lamb. It is to the exhibition of this blessed union that Paul refers when he says, — " The cup of blessing which we bl@9s, 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 bread and one body ; for we are all partakers of that one bread." Believers who are imited together in the fellowship of the gospel are here represented as the body of Christ. This beautiful image indicates the close and endearing rela- tionship that subsists among them. Christ himself is their head — ^from him they derive all their strength and all their nourishment ; and without him they can do no- thing ; and they are joined together by the closest ties. Love is the life-blood that circulated through the system ; it flows through every vein, and gives strength to every member. This oneness of soul is never so powerfully felt by the followers of Christ as when they sit down together at the table of their common Lord, and with the memorials of m VAXVBM AXfD DWttQV. f hia love in tineir handB, meditate on the wondera of re- deeming mercy. They feel that they are one in him ; and this union the sacred Supper is designed to shew to the world. When they sit down together at Christ's table, it is a public manifestation of its reality. , If the Lord's^ Supper be thus intended as an esdiibition of the ui^on that subsists among the people of God, iwo inferences of very great importance necessarily follow, to whidi we invite the diligent and prayerfid attention ot the belieying reader. The first is, that none hut ihojte who hoAae hevn, converted to Ood fhovM sit down at ChrisPa table. The second is, that ^se Christian societies only^ whose members walh together in love and harm,onyt can observe, in a Scrijptural manner, the ordinanoe of the Supper, ' 4 Another great object which the Lord's Supper is intended to serve, is, the exhibition of Chr^s dea&i for the salvation of men. This we deduce from the words of Paul to the Oorinthifins : *^ As ofteu 9s ye e^t this bread (tnd drink this cup, ye do shew the Lord's death till ,he come." The death of Ohrist is to be exhibited or held up to view, not only as the source of peiM» and comfort, and edification to believers, but as the sole fotmdat^on, of hope to the ungodly. Tbia^ is accomplished by the preaching of the gospel The pi:>eaching of Christ cruci-; fied is the grand instrument for the solvation of a ruined world. And when a church assembles to celebrate the dying love of the Lord^^esus is set forth as tii^ Saviour of men. Not a word may be uttered to the ungodly, buii tiie good news are silently made known. By the bread and wine that are employed, the death of Jesus is. held up to view as the ground of hope to the sinner. The church points, as it were, to the wotmds which Christ re- ceived when he suffered and died as the substitute o£ guilly men, and to the blood flowing on Calvary ; and, tu^ they take the Inread and wine into their handfi, they ia, effect aa^ to the ungodly, * Thepe are the Mja^M» c^ t^ ^.;: 10 THB lord's iuppbb ; "^ ■^ i broken body and shed blood of our Lord. For us be left fbe mansions of glory — ^for us be sorrowed and suffered on eaiib — for us- be pleads in beaven — ^througb bim we bave obtained tbe pardon of our sins and acceptance with our offended God. This all-perfect atonement, this effi- cacious blood, is sufficient also for your salvation. Look to bim suffering on the accursed tree — ^look to him whom your sins have pierced, and mourn — ^look to bim now, for be is able and willing to ^jave to tbe littermost — ^look to biiii, for why will ye die V Tb^ospel is thus exhib- ited, not only in tbe written word and'by the living Voice, but also by tbe significant emblems of tiie Saviour's suf- ferings J and every time tbe ungodly witness the celebra- tion of tbe Supper of tbe Lord, they see bim, as it were, set forth crucified before their eyes. "When we look, therefore, at the ends which the Lord's Sup|>er is intended to serve, we see objects of the highest importance accomplished by means of the simiplest pos- % Bible kind. God is thereby glorified— tbe work of holi- ness is advanced in the souls o{ bis people— and sinners are saved. When these ends are not accomplished) the failure arises, not from any defect in the institution, but from the impi^per manner in which it is attended to.— ^. These glorious objects the ordinance is designed and fitted to promote ; and when they are not promoted, we may .rest assured there is something wrong with those who takc^ their place at tbe table of tbe Lord. Many, alas ! it is to be feared, partake of the symbols of Christ's body and blood who bave not been renewed in the spirit of their nm\ds. They are not only ignorant of the nature of the institution and of the ends which it ia designed to serve, but their hearts are not right with God ; they are impardoned and imregenerated. It needs - not excite our surprise, therefore, that they should derive no benefit from the Lord's Supper ; for they cannot dis- cern tbe Lord's body. This ordinance is intended exclu- sively for the benefit of those who have tasted that the .1 J IWP^'W nS KATUEB AHD DISIOIT. 11 .i Lord is graoioiu, and who feel the oonitraiplng power of redeeming love. The unbelieving and unconverted can derive no advantage from it. They may sit ainong the followers of Christ at his table, and take into th^ir hands the memorials of his love ; but their hearts are unsul^ dued ; they are enemies to him in their minds. It must never be forgotten, that the Lord's Supper is a feast to Which none but the Lord's people are in^tited. Those only who have believed the truth concerning Jesus, whose hearts have been regenerated by the Spirit of grace, and who have devoted themselves to the service of Christ, are welcome to approach the table. All others are prohibited by the King of Zion. Reader ! be entreated to ' ' examiiie yourself whether you be in the faith." Have you expe- rienced a change of heart 1 Are you born again 7 Have you passed from death unto Ufe ? Have you given your- self to the Lord ? If so, your Redeemer expects you to cast in your lot aihong his people, and to unite with them in commemorating his dying love. But, if you are still in a state of nature— if you are unconverted — O ! do not dai^^tD^approach his table. By taking the symbols of his ^— "^ove into your hands while you are living at enmity with him, youwiU injure your souls-^-you will "eat anddrink judgment to yourselves, not discerning the Lord's body." If hitherto you have been in the habit of coming to Christ's - table, you have thereby^fearfully aggravated your guilt. O ! never approach that table again, until, by believing \ on the Son of God, you have obtained the forgiveness of your iniquities, and have experienced that change of heart without which no sinner shall be permitted to enter the kingdom of heaven. ^ LOVSIX AKD OIBSOK, FSIinrBBa, XOBOVXO. .r^f- ■■y "•swwSypB'Ti »* ty,S. i .« l ! l Wi »«»* CHRIST'S DYIIS G LOVE ; HOW OFTEN SHOULD IT BE COIIMEMOMTED? A SOUND and Batiflfactoryt6iawfir to thi» question may be obtained by every Ohriatian who take* the Bible for hi» standard, and appeals " to the law and to the testimony as file only rule of faith and practice. In the investiga. tion of this subject, in common with every other truth brought before ourmotice in the sacred volume, nothing more is requisite in order io arrive at a just conclusion, than an unprejudiced and prayerful attention to the re- vealed wfll of God. If the professed f oUowers of Christ would imitate the eiample of the " noble" Bereans, re- corded in Acts xvii. 11, in " receiving the word with aU readiness of mind, and searching the scriptures daily, whether these things are so ;" they would be at no loss to ascertain the nindof Christ in reference to the foequei^cy with which he expects his people to commemorate his death. . • » j. j * That the Lord's Supper should be often celebrated, ib manifest from the very dmgn of the institution. It is intended to commemorate th| dying love of the Saviout —to promote the work of grace in the souk of his people —to exhibit the Jblessed union that subsiste among his genuine follower»-H«id to hold up to view ^ death of the Son of God as the sole foundation of hqpe to trie giiilty. Now, is it not reasonable to suppose tut wi or- dinance instituted to promote these glorious ends ^oijjd be celebrated very frequently Mf these be tiie objects which it is mtended to serve, is it not palpably evident that the dying We of the Redeeiner should be often, rery often commemorated? Admit that the New Testa- ment were altogether silent on the subject, tiiat not a hmt were given as to the frequency with whicj^ ^e ovdixm^ 4- 3 ^ CHBISt's DYING LOVE ; ihould be observtd, the rery fact that such important endb are intundod to he accomplished by It, is suiBciont to oon- yince any candid and ingenuous inquirer, that it ought to be attended to very frequently. To celebrate the Supper fleldom, theref(M:e, is to lose sight, in a groat measure, of the grand objects which it is designed and fitted to pro- mote. * But thft question is. How often are believers to shew forth the death of their Lord ? Does the New Testament contain any precept on the snbJ6ot, or any explicit diroC' tions for our gtiidance ? There is indeed no express pre- cept specifying, in so many words, how frequently the followers of Ohrisi should commemorate his death. Nor is this necessary. It is well known for instance, that we have no express precept for infant baptism, nor even for the setting apart of the first day of the week as a day of sacred rest. These observances, as well as the frequency with which the ordinance of the Supper should be at* tended to, rest on other grounds. In legfeu^ to all such cases, the Word of God furnishes what i^ tantamount to aprecept,7--vi«., the example of the Apostolical (JhwrcheB. Everything relating to the constitution, and government, and worship of these primitive societies, w«s tlistinotly arranged by the apostles themselves, the inqnred ambas- sadors of the Lord. Now, it mast never be forgotten, that the example of these churches is absolutely impera- tive on all the followers of Oh]«ist->-that it is as obli|^(tory as any precept which the New T!estament oontaim. W^ have only to ascertain, then, ffom the inspired record, hour often the early behevera met together for the cele>* bration of the Lord's Supper, to' eettle the point. The moment tiiis is satisfaotorily established, the question will be for ever set at rest in the view of all the genuine fol- lowers of tiie Lamb. In the second chapter of the Acts of the Aposties, v. 41 — 47, the sacred writer presents us with the most com- plete account of the worship of the first Christians which the New Testament contains. " Then they that gladly HOW OFTEN SHOULD ,IT BE COMMEMORATID t • received hia word were baptired : and the tame day there were added to them about throe thousand bouIii. And they continued stedfastly in the apostles' doarine, and fellowship, and in breaking of bi-ead, and in prayers. . . And they continued daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved.' It is obvious from this passage, that those who were admit- ted to the fellowship of the church at Jerusalem, diligent- ly and conscientiously attended to the p^hing of the apoBtles-to the " feUowship," or collections for the sup- port of t:.e poor— the observance of the Lord's Supper- Mid devotional exercises. Now, the conclusion which must obviously be deduced from this account of their worship, is, that the saints &i Jerusalem attended to all these ordinances as often as thef met together m a church capacity, and consequently, that the Lord's Supper was celebrated every time they assembled for the observance of divine worship. This pi^slage, therefore, proves that the church at Jerusalem brok^ bread frequently. Now, it wUl be readily admitted, that the members of that society met together for the womhip of God at least every first day of the week. Is it not evident, then, that they celebrated the sacred Supper every Lord's Day ? If the instructions of the apostles, and contribution for the necessities of the saints, were observed every Lord s Day, by what process of reasoning can it be shown that the Lord's Supper was not r , . The next passage where reference is made to the time of observing this ordinance, occurs in the 2(Hh chapter of -^e Acts, at the 7th verse. " And upon the first d^ of mke week whej^e disciples came together to break bread, ^aul preacheJu^o them. '^ We are told in the preceding part of the chapter, that the apostle remained »* T'O^s seven days on the occasion referred to, i'^^*^.^ *« might have an opportunity of meetingwith the disciplw^ ^. V 1 I i^: 4 0HB1ST*S DYING LOVC ; and of uniting with them in celebrating the dying love qt the Saviour. Thia important fact shows, that the church at Troaa wore in the liabit of eating the Lonl's SuppeV only on the first day of the week. Now, the reader will observe tliat the grand object of their coming together every Lord's Day was the breaking of bread. Paul preached to them on the occasion ; but the brothi;o|k met together for the special purpose of breaking bread. For this they came together every Lord's Day. The Lord's Supper, it thus appears, was the grand leading ordinance of the first day of the week ; its services, therefore, would not have been complete without it. Almost all interpre- ters agree in this view of the passage. In the 11th chapter of the 1st Epistle to the Oorinth- ians, at the 20th verse, we meet with another very cfear and satisfactory proof, that the primitive churches at- tended to the Lord's Supper weekly. " When ye come together therefore into one place, this is not to eat the Lord's Supper." To obtain a proper view of the force of the argument that is deduced from this passage, in sup- port of the weekly observance of the ordinance, it is necessary to bear in mind, that the church at Oorinthhad been in the habit of attending to it in a very improper manner, and that the grand object which Paul had in view ih the latter part of the chapter, was to rectify the abusAh that had crept in amongst them in regard to the ^^^.jmtLimer of celebrating the Supper. , The verse which has ^"'^ been quoted shews,^ that they were in the habit of attend- ing to the ordinance every time they cama together aa a church, although in a very improper and imhallowed man-^^ ner. Instead of simply partaking of the bread and wine, and thus commemoratkig , the dying love of their Lord, they^i^crated th^/ordinance by making it a common feast. T^e Apostle blames them for this, and points out the mode iiKwhich the Supper was to be celebrated. The * fact, however, ^their eating the Lord's Supper as often as they came togetKer in a church capacity ^ renders it evi- dent that they observed the ordinance every first d^ of I \ ) g'jwi'jSBiifflBy-y-: .'I BOW OfTBIf tnOULD IT BB COMMIMOIIATBD T the week. They met together as a church for Divine service every Lord'e Day ; it i» not poieible, then, to avoid the inference, that the ordinance of the Supper formed part of their stated worship. The candid inquirer will find that he is ihut up to thii conclusion. Let the reader carefully examine the throo i)aiwagoR of scripture to which reference has been made, and he will not fail to be convinced that the primitive saints took their places around the table of the Lord every first day of the week. The weekly observance of the sacred Sup- per, therefore, is supported by the high authority of apostolical example. The' churches whoso affairs were regulated and superintended by the inspired ambassador! of Christ,* viewed this brdinanoe as an essential part of the religious services of every Lord's Day. While they met together on that day to commemorate the gtorious event of his rising from the grave, they at the same time called to remembrance his dying love, by partaking of the \ symbols of his broken body and shed blood. Now, let it be borne in mind, as has already been observed, that the example of the apostolical churches has the full force of the most explicit precept Is it not clear as noon-day, therefore, that it is the duty of every Christian society that professes to be formed after the primitive model, to shew forth the Saviour's death as often as they^come to- gethe^for the observance of divine ordii^ances ? And does it hot follow as a necessary consequence, th^t those churches which neglect the weekly observance of the Sup- per, and which surround 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 in Christ Jesus r /. " It appears to me a fact of much importance in thia argument," says a judicious writer on this subject, " that it is impossible to frame a satisfactory proof of the Divine appointment of any portion of christian worship, which does not imply that the Lord's Supper formed a part of tiie ordinary worship of Christians. Poea any oijie ask *-"■■■ - ■;r 11, » • IlAk )rd'H # OMBIiT'f DYIMO LOVI{ mA, wliy along with my ohruitiftn brothron, I ke«p ih« fir»t cUy of tho weuk liuly, I t»ii givo no tuiawttr^ MktuffiM^tory ttiiui thui : — i)n tho tint iltty of the« ttpoatoUual churohoi auiiu toguthor to Irruj^l^^i hti imIc iiiti, wliy w«ft uiigoge iu proim) on tluii OMi only reply : — Jusua, after ho Ium^ '^^'fltfr^ ^^*^' Bupper with his disuiplut, auiig a hyiirC'^rn ho aak, why preaching: or teaching foniui a p^ of the adlMoe, my anawer ia : — In tho apontolio ohuroh, dootrtno waa con- nected with the breaking of broml, and when tho diaoiploa at Troaa oamo togothor to break breiulf i*aul preached unto them. If I am aaked a reason for joining in prayers in the piiblio Chriatian aiseuibly, the reply ia :— 'Prayers , A8 weMj^i doctrine were connected with the breaking of kre4iijr"^If my warrant for making a contribution for pioua purpoaea on such OQoaaiona ia demanded, atill my- " anawer ia : — Fellowship waa in the primitive church an accompaniment of the Lord'i Supper. But if I am aaked why, when on the flrnt day of the week we meet for doc- trine, and fellowahip, and prayers, we do not break bread, I am afraid no other answer can be given than thia :-^ We do not, in this case, keep the ordinances as the apostle delivel^ ^^^Jttl^t?S|f^ ' '^^^ ^ ^® sulM till* ni*tt«r ; iknd having »nc«rtainea it, nothiftg mtui Oetet him from tho following the eunnple of th« prin^tiv* aaittU. . ^^, % . TKii ovidcnc* wliioh luui ht>n Ihui >)rlefly pr«p*«l » favoar of th© wookly obi«nr»iio« of. the Lord'(«upjJi|, ^ uppoart to tho writ^ of thwe page* to ostabliahti* ■cr|^ turuliMiflii and propriety of tho practice. It ui mi ft mm •atiafactoiy, however, to know that, for the fir^Ar©« centurioa, weekly coamuaion wai univewal in t tian church. Thia i« the luidispated toatimony ^•^^•Wi/ f .■^ 1 ) I k'- 'r '*, f' ^W'^MIj;. r ;•• 8 Christ's dyino wvh ; ^ ties' doctrine and fellowsliip, and in breaking of bread, and in prayers." In the account which Mosheim gives of the religious observances of the ch^h iii the fonrth cen- tury, he states, that "the christian worship consisted in hymns, prayers, the reading of the scriptures, and a dis- course addressed to the people, and condrukd with the celebration of ^ Lord^ 8 Sitter.*' * The following eloquent paswge shows us thri impression which the evidence from antiquity made oii a strong- minded minister of the Church of Scotland, i^ which the - - practice of weekly commtmion is far from obtaining :— "Consider antiquity in what view jrou please, the older or the later accoimts; consider it among enemies or friends ; view it in its truth or in its lies ; in its simplicity or in its superstitions; — consider all the accounts which all sorts of men have given ; take the evidence from as ».. distant comers of the world, and as opposite characters i ;■ in it as you please, from those who have no bias bat to the truth, or from such whose opinions and interests would lead them to give this fact a colour if it could bear it — and all with one voice shall declare, that to come to- gether on the first day of the week ta break bread, was from the beginning and for many agea^ the- custom, the uninterrupted, unquestioned, undisputed practice of j all christian churches : — as much so as it was their practice to sancfify the Lord's day, or to pay, praise and preach the apostles' doctrine upon it : — ^that as this was the most distinguishing part of their ^worship, so was it what they and their worship were described by, and the action by which among themselves the Lord's day was known ; what consequently they would least and last of all have omitted, while any degree of the purity of the gospel remained among them. How strongly does all this place the matter before ufj ! How clearly does this appear as the light from the scriptures ! And when all antiquity reflects \t too in so direct a manner to us, what can we do • Mo6heim*8 Ecclesiastical HiBtoTy> Cent. 4 Ohap. iv. See: 8. ^^: ■i HOW OFTEIT 8H0UIJ) IT BE COMMEMOBlTBD 1 9 ^esof I cell- ed in ft dia- %the 388ion irong- shthe ag:— older es or jlidty which omaa acters bat to ^erests Ibear ne to- 1, was n, the of,aU ractiee preach 9 most t they Lonby lown; Ihave gospel s place >ear as iquity we do '\^:' but confew it «. a part of the truth coining ^"'^"^^ that it i. hi. will and our duty to continue rtedtott? m Slttreakingof bread, oftendoing thi. in rememtamce of • • Hit ^t would beunwarnmtable to exaltthe ofden^ «iat i. derived from Eodesiartical hirtory to the level with the tZZ. which ha. been deduced from the pag«^f ^ New Testament ; but it has a tendency to confirm our ^Sdence in the «»ipt«ralne,B of weekly -"f^"^ find that the churches of Christ, for huniceds of yea» Sterulabodeou earth, attondedtotheordinancesevery first day of the week. . . , n .. „ JJthoukh we should studiously guurd against buildmg oufSn any thing short of the pbin and obvious t«j- toony of me Word of God ; it b s^tisf saory a^d uitor^^ tog to know the opinions which pious men, m differ^ Zs of the church, have entertained in reg«d to tte^ ™enCT with wHch the Lord's Supper shotdd be celebrat- ^TTtls wellknownthatCalvin made,a rtrenuous eflbrt to introduce weekly communion into tte ^""I'es of Geneva • but the prejudice against it was so strong that ZZ^ no f a^hL than in prevaih^g o^^^^ to attend to the ordinance once a month. That Luth« ws^Tthe same mind with Calvin on this pomt may^ be Merred from the fact that the Lutheran Aurches l^ve a ZZdon every Sunday, and ^^^r,^^''^*^ year. The sentiments of Cnmmer, and the ottier found. «, of the English church, '«", rT^^^f^hlT^^rf". provision is there made for the celebmtion of the Lord s Lpper every Lord's day in all the Cathedra^ *^e^ Kn«^ who imbibed his theological prmcpl» from the Genevan Reformer, was veiy anxious, on *is return to ScotUmd, to prevail on his countrymen to commuin«»te at least ionttJy. His eff«rta for the atbumnent of titas object, although at first successful, e^Jf^m ttie estoto^ . ment of guarUHy communion, a practice which obtuneff * H ♦ Band^lKJip the Lord's Supper. 4 • --y W chbmt's dtiko i,ovb ; in the Churoh of Scotland, until the days of the persecu- tion under the Second Charles, when the privilege of com- municating so frequently could not be enjoyed. Several of the most famous of the Puritan and Non-conformist Ipvines, such as Dr. Ames, Dr. Owen, Mr. Baxter, Dr. Goodwin, Blr. Chamock, ' t^" »^ "^^ ZL Bmler ! if you have not beUeved the tn^ oon ^ming Jeaui^if you have not been ^^^^e^^^^ ^ .oWy enjoined, you are eame.tly -f^'^^-^ approaohhi. table ; for, in your prewnt »^^' ?»" J^ Z fit to td.e the .ymbol. of h» broken b^y '^i^ ■ Hood into your handa. The ordinance of the nipper i» S.^'t/duaively for the di»iple, of Chr»t-^>r -; verted Boula ; you have no right, therefore, to eat of tte , W »d driii of theoup. But if you have been renew- ^^re spirit of your mind, remember Je». expe^ ™u to caat in your lot among hi. Poopl-^j^ "T .^"^ to Aow forth hi. death, and that every finrt day of the weT If yoi are Uvin^ in the neglect of thiaordmance, :S the Ltte, bandidly and prayerfjdly, and f oUow ^t yoScon«aentiou. conviction* ^e have ««n.th»t fte - primitive «»nt. 'met together every Lord', day for the breaking of bread ; and all who love the Saviour are Klemnly bound to foUow their example. lovtu, ACT oinao ir . mi it BM. to«okio . -l^'- 9 THE TASLE OF THE LORD ; WHO SHOULD SIT DOWN AT If P Thbrb are few things connected with the institutions of Christianity on which the word of God is more explicit than on this ; and there are few things that are more miBunderstood. The consequence is, that unspeakable injury has b^n done to the cause of God and to the souls of men. The inquiry, therefore, for whom the Lord's Supper is intended, and who have a right to participate of the emblems of the Saviour's broken body and shed blood, is one of very great importance, and demands the serious and prayerful consideration of all his followers. Until scriptural views in regard to this momentous sub- ject be adopted and universally diffused among the dis- ciples of Christ, Christianity will not appear in its excel- Idhce, nor the Church in her strength and beauty. - A very little consideration will serve to convince any reflecting and candid mind, that the Redeemer never in- tended the ordinance of the Supper for any but his own people, and that none but those^ho have believed in his name, who have experienced a cluii]pge of heart, and whose walk and conversation in the world are consistent with such a profession, should take their places at his table. In a word, thoae^ and thoie only, who have been converted to Oodj should commemorate the dying love of Jesus. This is obvious from the very design of the Institution. The Lord's Supper is a commemorative rite, intended to keep believers in remembrance of the dying love of their Saviour, to promote the work of holiness in theijf hearts, and to exhibit to the world the union that subsists among them as his friends and followers. - ^ow can these ob- jects be promoted by those wl^b have hot tasted that the Lord is gracious, or by a promiscuous ai^mblage of con* At ■•:■■■■" X I i i g TBI lABM 0» TBI ">"> i S; mediate 0. thi .ond.™ of hU «;f<»r;« "^^jj H^»ln they manifo.t the lovi'and union «»* '"^""^ MOW o»n wiejr __- j^j^^ then, which the w«rA of God afttJie enemtea of Ohnat. JNow, » «. « mamlestly .unfit for papt^gof ^n love This is BO very obTioiia,„ that one woma wm Quires only to be pointed out, to c^^^^ have no right to be there-they can denve no »dv»tag6 have no ng ^^^ ^ oiumgod^ from being there, ineir nearui „, . . t„,„ ... then, thev must become " new creature, m Christ Jesus , uiei^ ^^Tn^^ffl then, can benefit be derived from the »^red '^B^rtr'grand question ^ What saith the Scripture t ^ iT^f^tiiSony of , the word of God in regard_to n from the New Testoment. that »o»»;'»\*^ '"» We boUeved on Christ and been renewed in the spint of J^S Sr»houia take into their hand, the mei^ of his suffeAng-Md dealh ; to f»i* «» ^^'^^ th« oidinmico. ii obvi o uBly to act contoary to the declared / win of the ^ted Head of the church. ^„^„esX, mo \:.ve a rirtht to »,t down at the ■if-h. he Re- ty with mercy 1 KubsiBts uch the .pparent I by the the Re- )f reason beenre- )d in the IB it not r enmity tiis table) they are his dying think it ry reflect- eople »it- / onr^B foes/ fcdvanta^e 5hanged— us;" then, the Qicred Scripture 1 regard to admiBsion does, they tbe mani- those who ihe spirit of memorials inverted to he declared own at the -V wso noiTLD SIT Dowir AT nl ■ % Lord's table 7 pUinly resolves itself into another, Who have a right to bo members of a Chriatian ohureh t For the Lord's Sapper being a church ordinance — an ordi- nance that can be attended to by the people of Qod only in their united and social capacity, it is erident, that ihit^, answer to the latter of these two questions involves the answer to the former. We have only to ascertvin, then, from the word of Qod, who should be members of a church, in order to ascertain who should take their places at the table of the Lord. That none but the genuine followers of Ohrist should be admitted to the fellowship of a church, is obvious from the whole tenor of the New Testament. Our limits per- mit us to adduce only one or two passages in support of this position ; but these may serve as a specimen of the whole. The believing reader is requested to conSidt the New Testament^ particularly the Acts of the Apostles and the Epistles of Paul, with a view to satisfy himself in re- gard to this important matter ; and, if he ky aside hia preconceived opinions, he wUl not fail to rise from the perusal, under the full conviction, that the Lord Jesus Ohrist intended none but conyerted people to appear be- fore the world as his followers. In the 3rd chapter of the Ist Epistle of Paul to the Oo- rinthians from ^e 9th to the 17th verse,'* it is plainly taught, that those only should be admitted to church fel- lowship who have been regenerated by the Spirit of God. The Apostle warns those to whom he wrote against build«» ing upon the foundation that had been laid, ^* gold, silver, precious stones, wood, hay, stubble." By ''gold, silver, precious stones," we are obviously to understand genuine • bdievera in Christ; u^h^ "wood, hay, stubble," are A manifesfdy meant wm^uvera, unconverted people. The two classes cannot possibly unite ; a building constructed of such materials cannot be stable, it cannot stand the ♦ Our HiniU forbid pg to quote »t length, thla and several othpr ini' portant passages of the Word of Gk>d referred to in the Tract. The reader is earnestly requested to peruse them -care AiUy« ^ niai^k^^^kw I > ! 7. )■: ouUt not, thawfow, to be <5 J^^.^^^^^! pla ye are." It ui believer., then, and not doctrine, that ^itute the materiaU of which thi. glonou. templ^ ' the holy remdence of the blowed Spint-ii bmli Thii Z^Trender. it clear a. noon-day, that in the e^rn^ . ^ tionof Paul, or, to .peak more correctly, m the ertnnjK tion of thelpirit of God, none .hould ^^ /^^^^^ **^^ communion of a church, but thoi« who give credible evi- dence of being bom again. - .,^ •«!,;. Thi. i. pkigljaaaght ahw by the Mine Apoatle, m lu« 2nd Epiitietotiie Corinthian., from the Uth verse to the end of the 6th chapter. " Be ye not unequally yoked together with unbeUevew: for what fellowriup hath nght- eoumeM with unrighteoumew? and what commtoiion h»th light with darkneiar &o. From these striking verw., it i. obvious, that beUevers and unbeUeven are not to be joined togetiier in the fellowship M the gospeL The two are a. incapable of amalgamating a. hght ^ darkneiiu Is it not manifest then, that the Apostle brte teacher that taine but those who have been converted to God Aould be permitted to enter the communion of Chm- tian church e s ? If th is be not a fair inference irom the passage, wirely it is not possible to draw a conclusion le- gitimately from worda. '^ . % - I.. -*^ *k i ^t?^'. WBO moxrut tir oowir at w1 ft But, In Adftitioa to the plftin doolaratioiui of ih« Now Testament on the ■ubjeot, it in evident, that the primitive ohuroh^e were oompoeed uxoliuivcly of believon, that ie, of perepna who g*ve credible evidence of convenioii to CkkL ' iiook^ for ezAmple, at the church in JeruBaleia<^ the Hint of the primitive ■ooietiea. Who oonatituted the in«nibendiip of that oharoh f The Bvaiv(eliat infomu oa that it Witt oompoHed of pereons who had "gladly nh oeived the word of God " and who "continued itedfaeUy in the Apoetle'i doctrine and foUowihip, and in breaking bread, ^nd in prayon. " It ia afterwarda decUred that " the Lord added to the church daily such as should be Mved ;** and we may lafely ^onclude that thoeo whom the \|^ Lord added were believen indeed Kead the hiatory of 4 the formation of the early churohea, aa it ia contained in t^ A^ of the Apoetloa, and you will find, that theeo y aode^ea were composed ezoluaively of persona who pro- ' fessed to have been brought under the power of saving truth. There was no such thing then as a promiscuous addOJssion to the fellowship of churches. Conversion to Qod ivaa iirsistod on as an indispensable term of comma- -nion./ iThose oiily who professed to have given themselves to the Lord, were permitted to oast in their lot among his people. That the churches referred t)[^ the Afsts of the Apostles were ooinposed of persons who were Ohris- - ttans in the pllun, unambiguous meaiiing of the word, ' /will not be questioned by many. This is evident from the language employed by the evangelist in deaoribing their spiritual state. Thus of tke ^huroh^s in Judea, ^ CkJilee, and Samaria, gathered from among the Jews, it / is said, ** Then had the churches rest and were edified ; "* and walking in the fear of (Jod^ and i^ the comforts of the Holy Ghost w'ere multiplied.'^ AotH iz. 3L Phrase- ology equally exprdasive of real conversion to %he faith, is employed respecting those societies that were gathered , from among the Gentiles. On hearing the gospel, "they were glad, and glorified the word of the Lwd j and aa many as were ordisuned to ete^^ life believed, aa4 were " ■ - ,■ - I i . ■-:- Bt . --^J - - ■ .,-..■■. ^ JTi I.I 'II ^ XHl TABW OF THl LOW) ; And i««B, it » '"-I:.*'* ^^ea the «.vO. ol the TOited the «hwr<*eiS they ««^ ,j^ f^^ ^i , di^dple., «.d e^«t^ them *a c— e^m «^tat^ ^^ kingdom of God." Acts xxv. ^^ employed, were poeedexd^ivelj^P^^^^^t^bythen^Bner of conv«r»en *° G^»'«^^'^^^ j„ «,, EpWe. in which «'«^ "J^" X Epirtle to the B»mM» i« . to be »Snto.» ^"•th^!; J»sanrtified in Ohrirt Je- ae*aibed » petson. who were «» BphesUn. i.X ,B^m»c*|^l«*«^' ^^h^^teaaBO- of indi^uata 'hoj^^^*^ it haa been »ked. Were knowledgeofl^t^t^ B^ » »» »» *^"<^ from this J -^ **. 7~ „v,_di i» scriptural and pro- rion to *e feUo^P of ^^ » ^ ^ j^^tten that per 1 No «.oh «^8- " " ^ ,^ diBoovered by hi» • in «^ P-r'f::' "^SlTw ^t^ht with God, fc w.- conduct that-hiB heart wa. noi » ^^^ * belonged. ^^^''""SV regard him a. a brother, WHO SHOULD BIT DOWN A,T it? T creep into ohurohes ; but no migi is to be viewed m snch until he discover himself. All we can insist on, is, a pro- fession of conversion to Ood, and a life and conversation in the world consistent with that profession. When these qualifications are found in an individual we are bound to regard him as a follower of Ohrist. More than this no scriptiirally-constituted church is authorized to demand ; leas than this, it is hot at liberty to take. There may be hypocrites in such a church ; with that we have nothing to d6. ft Many are ready to agk, when their attention is turned to the important subject of purity of Christian fellowship, Was not the traitor Judas present with our Lord and his disciples on that memorable night when the ordinance of the Supper was instituted in the upper room at Jerusa- lem? The evidence is complete and satisfactory that. Judas was present when Jesus ate the j^ossover with his •followers ; but it is far from being obvious from the in- spired narrative, that he was sitting at the table when the sacred Supper was celebrated. He seems to have left the apartment immediately after the celebration of the pass- over, to proceed on his murderous i^rrand to the Chief PrieslSB and Pharisees. But admit that Judas was pre- sent at the table when the heavenly Saviour placed the emblems of his body and blood into the hands of his dis- ciples ; what follows ? that ungodly persons shotdd be received into church communion ? Most assuredly notw What was the character oi Judas ? He was not an openly wickied, immoral man. He seems to have enjoyed the confidence of his fellow-disciples, up to the hour inwhich he betrayed his Master. Judas was a hypocrite^ perhaps a self -deceiver. The circumstance, then, of Judas being present w^ien the Lord's Supper was instituted— if it was the case— proves that hypocrites may creep into the best regulated church, but it can never prove, that persons who give no evidence of piety should be admitted to the communion of Christian societies, and should be allowed to tak e their plac e s at the t a ble of the L o rd . -—^ mu t THl TABIiB 07 THB LOBD ; It has been thought by aome that the poroWe of th^ tares (Matt. xiiL 2i-43) is not in harmony with the views advocated in these pages, but countenances the practice of promiscuous admission to the f eUowahip of churches. The design of this parable is very much misunderstood. When the servants of the householder came and told hm that tares were growing among the wheat, and asked permission to go and gather them up, his reply was, "Nay ; lest while ye gather up the tares, ye root up the wheat with them. Let both grow together untU the har- vest " It has been inferred from this, that beUevers and unbelievers are to be admitted promiscuously to church communion. But no conclusion can be more unwarrant- able. For where were the tares and the wheat to grow together ^-in the church? So think those who deduce this conclusion from the parable. Our Lord's exposition of the parable settles this point. They are to grow to- gether not in the chnrch, but in the worU. "The field," aaid Jesus, " is the world." It is in the world that be- Uevers and unbelievers— converted and unconverted sin- ners—are to live together in society, not in the church of Christ. I8 it not strange that, with this explanation be- fore their eyes, any should have inferred from the parable that our Lord intended persons of all characters to asso- ciate together in the feUowship of the gospel? The truth is, the parable has no reference to Christian communion at all ; and %|e vho tiew it in this light betray lament- able ignoraiice ^f its scope. But it has bee© j|id, that to insist on conversion as an indispensable p^^nisite for church feUowship, is to assume a prerogative to whiph men are not entitled— the prerogative-^ searching the heart. This by no means f oUows. AU-that churches have a right to demand from those who seek admission to their communion, is, a pro- fession of love to Christ, and a walk and conversation in the world' consistoiit with that profession. Candidates for Christian feUowship may be deceiving themselves, or at- tempting to deceive othera— they may b© hypocrites j but WHO SHOUID SIT DOWN AT IT ? **■■' no church on earth can legitimately refuse them admia- tiion, if they profess that they are new creatures in Christ jesua, and if , so far as men can judge, there be credible evidence of a change of heart. This every church of Ohrist has a right to demand, and no church should be satisfied with less. But no attempt is made to search the heart, unless by the legitimate application of our Lord's most admirable rul^, *^ By their fruits ye shall know them." The design of this Tract, it will be remembered, is to attempt to answer the question. Who should sit dowi^ at the table of the Lord ? This question, we have seen, is included in another. Who should be admitted to the fel- lowship of a church ? To this an answer is now in the reader's hands. It is as clearly taught in the New Teil- tament, as anything connected with the nature and con- stitution of the B«deemer's kingdom is, that none but genuine believers should be admitted to the communion of Christian societies. ' The' conclusion, therefore, inevi- tably follows, that none but the true followers of Christ —none but those who have experienced a chaise of heart — ^oidd take their places at the table of the Ijord. And it is equally manifest, from the evid^ice that has been adduced from the New Testament, that those who do not insist on conversion to God as an indispenaEible pre-requi- site for Christian fellowship, and n^ho countenance a promiscuous admission of saints and Binners to the sacred ordinance of the Supper, cannot be viewed as, in this respect, followers of the churches that were planted by the Apostles of the Lord. This may be in opposition to the^ sentiments which some who glance ovec these pages may havp entertained on the subject of admission to the Ltord's table. But let it never be forgotten that the question is not to be set- tled by the views which any man, or any class of men, may have held respecting it, but%iAe Word ofChd. In all matters of this kind, our appeal must be made *' to tig law and to the testimony." The grand question is, What saith the. scripture? Ascertain ^(iiat the New T01- ^ 10 tarn TABLS or thi lord ; m •' 5i tament teaches on the subject, and abide by its decision. This is the only authoritative standard, the only sui* guide in all religious matters. If the beUoTing reader is not yet satisaed as to the scripturahiess of the conclusion to which we have come in regard to the ad&assion of per- sons to the Lord's table, he is earnestly entreated carefully to read the New Testament for the purpose of ascertain- • ing what the great Head of the church has r^Vealed on th6 subject This is a matter of paramount importance, audit must not be trifled with by any follower of the Saviour. The honor of Christ,, the progress of his king- " dom in the earth, and the eternal well-being of souls, are inseparably connected with it. Let believers remember, therefore, that if theit ei^ted Lord teaches them to asso- ciate in the fellowship of the gospel with those only who 0ve evidence of having experienced a change of heart, it is not left to their option what course they are to pursue. If none but converted persons are to approac^jr the table of the Lord, it is very obvious that nor consistent follower of Christ can countenance by his presence, ft f>rQnii»JU0U8. assemblage of communicants at that sapred feast. Words are inadequate to express the fearful amount of injury that has resulted from a promiscuous admission of persons to the Lord's ^ble. An imposing array of mem- bers U thereby secured to the ol^urches j but oh ! on ac- ooilnt of this the namet)f Christ is blasphemed amctog the ungodly and the profane— Ihe mouths of infidels are op- ened to jeer and to mock and to yillify his cause-nthe church, instead of id»nding erectj amopg tKe nations,- ar- rayed in her beautiful garments, lies defiled in the dust —and immortal souls are ruined tor ever. O ye who Ipve the Saviour's name, do ye not tremble at conse- quenc^ so tremendous? "Imagine not that you* are. guiltlciin the matter, if you cO^mtenance by yoi^ pre- sence the admission -of imgodly people to the.ifccred ordinande." ^ .• Oqemost ruinous consequen ce of aidmitting p e opl e in an unoonyerted state to the Lord's table; ia the tendency Vr' WHO 8HOnU> SIT DOWH AT IT f U it, has to persuade them that they are ChristiaiiB, and tha all is well with them for eternity, while their hearts are in the gall of bitterness and in the bond of iniquity. Immortal souls are thereby deluded to their everlasting ruin. When an ungodly person obtains a token of ad- niission to the Lord^s Supper, he is virtually acknowledged by minister and people as a follower of Ohrist. The moat faWiful prtctchmg can do veryliUle good to a peraon in iheae circumsta/nces. . When sinners are warned of their danger, and urged to flee to Christ for ,8a}vati0n ; wh^ the fearful consequences of dying in an unconverted state are faithfully pointed out ; Jihe unconveried comnmnicant never dreams that such warnings are meant to apply to him. When impressions of the importance of attending to the eoncems of the soul and eternity are made upon his mind, they are soon eS&ced by the tholight that he has already been acknowledged as a believer ul Christ, and has been permitted to sit down at his table along with his friends. O ! who Can calculate ihe amount of injury that has in this way been done to the souU of men ? Multitude^ have pleased themselves with a profession of Christianity » withhearts unrenewed have they been admit- ted to the table of the Lord : and they have gone 49wn , to the grave with a lie in their r^l^ft hand. O. ! how tre- mendous 18 the load of respwnaihm^ Viat rests on Christian^ ministers and Christian people ofi> this account I , Remember, dear reader, that, if you are not converted to God — ^if you have not believed in Christ-r-if you are not a child of God through faith in Christ Jesi^ — ^you have no right to approach his table. The Lord's Supper .will do you no good imless you are born again : it is not designed as a. converting or 16 symbol! le ii mock- Qjurihghis igmon{ toM^, Lconverted lis blessed sent state; [>ur carnal ad to GU)d g his Son, 9 Bedeem- tanoe from [)f the vio- ry moment the realms n it do you body and don to God then seek , npardon^d rds of our Lot see the I repent, ye Iethat*be- it believeth high time u have not delay, and m. "Let it II avail yoti ; nnlesByou admission Ekvate your ■ ON THE NATURE ' OF' Cl)ri0tion irell0W0l)t|). One of the first effects of tjie belief of the gospel in primitive times was, the separation of believers fi-om the world, and their association together in visible church- fellowship. No sooner do we liearof men believing and turning to the Lord, than we hear that all that believed were together. Nor do wq find, in all the New Testament, \ji 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 pbserv- ing the ordinances of their exalted Lord, not- only answered the end of their own edification, but also exhibited a constant testimony against the absurdity— , the impurity— the impiety oif the popular worship, as a corruption, of ordinances originally divine. The 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 cjiu'istian ordinances, its inconsistent with the inspired model oi the new economy, as idolatry was with that of the old, has taken place under the christian pro- fession ? " Some of the brethren in the church in Corinth, it appears, wishing to avoid the charg6 of bigotry, and tp. ■-■u ■:| -^ y »»"»- -im ">?»?*' "^ • '' S .ON THE NATUBE OK make their court to the priests, and other lead^ in the national worship, joined occasionally with their neighbours in their idolatrous festivals ! Tliis temporisiing co^iduct they attempted to vindicate by saying^ that tjjwjy knew "That an idol was nothing in the world, and of it by revela- tion, and delivered that account to the Corinthians to correct the abuses of which they had been guilty, says Christ 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 ■ ■■ . / ■/■■ ■' : ' ^^' .:; ■'.: "■. ■. "''■■ : ■■- , •v I ' i*- \ 4 OK THl NATtTM OF nature and design of this sacred initilution. Not only have the Transubstantiation of the Pope, and the more mysterious, if less absurd, Coiurubstantiation 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 sUU 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 table, not unfrequently tends to cheiMh these unscriptural ideas. When the 'pr»yor proceeds ©n 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-r-that they are now seeing ancftasting and handling the word of life,* it must teiid ^ to cherish superstitious veneration for the elements to such a degree, as to mar their peace and joy, knd to turn away their ajktention 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 thanksgiving to God for the gift of his Son, we are led to consider the elements remaining precisely what they weire 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 presicUng individual when he says, "we bless" but to the * My principal objection to the use of thefw passaf^ in thia connec- tion is, that in thdr application to the elements in the Lord's Supper, . they nc^ust be aecommodated, and turned away from their original design, a practice which, however common, has, I am perauaded, done no little injury to Christianity. Besides, although some Ohrittians of maturor judgments may be able to understand and apply them aright, . yet others, and perhaps the greater number, will always jbo liable to yniaunderntand and thnrBfore to miiw^^ply them in this connwiou^ "'1? irKole body of the Ohuroh presenting their united thanlu to the Father of mercies for his unspeakable gift. 'V^hat- ever yiirtue is attributed to what is called the consecration ■ prayer, in communicating something sacred to the ele- ments, is, from tlie highest to the lowest view of ft, ascribed to the Minister, and not to the ch\irch ; but here, the blessing is the joint action of the whole body. This gives a very different viej^f the nature and design of the Lord's Supper, from the idea of the elements being constituted holy by the consecration of a Minister, and so becoming objects of religious veneration. - **l8it not the eommunio^ of the hlood of Christ f" — The word commimion or fellowship, for they both mean the samer thing, signifies tjie joint action of a select number of individuals, in giyiifg, receiving, or enjoying, that in ^ whiqh 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, that, when Ohristkns went into the Idol's Temple, and 'became partakers (with idolaters, of the cup and of the talkie of Devils, (see 1 Cor. viii. 10, > they had visible fellowrfiip with them in that social action ! This could not be denied, without denying what E«((d assumes as taken ;f or granted ; tpt in the Lord's Supper all the cbmmujnicants 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^upper with visible unbelievers, is to maintain that they have nothing to do with fellow-partak- , ers — ^that they have tor^o with^^od only, it being a transaction eneire^i/ between Gfi(a and the soul! ! This ^^isentimeftt is found so very convenient, that even public teachers have employed it to quiet the minds of Christ's disciples, when they begin to question the lawfulness of ft 4 -~ If / /**,. ^ Oy TBI NATUSI Of beinj yoked togothor 4n fellowship with unbelievenl The parable of tho tares among the wheat, Matth. xiiL ' 24-31, compare vm. 30 44, has been also wrested, and pres^ied into this sorvico. It has been employed to teach the disciples of Ohrist, that it is the will of thiSir Lord that 'the holy and profane should be united together in religious society, till he come at loat to separate them.* But if, in eating the Lord's Supper, Christians have nothing to do with fellow worshipparj, why were the Ojrinthians reproved and punished for eating ii 4i;>ar(t««f T--why were they commanded to tarry one for another 1— why should we not, like the Episcopal and Roman Churches, administer it in public to each individual sepa- rately, and in private to the sick and the dying ?— why should not the Christian edify himself by eating it in his doset ? To these questions no answer can be given, con- ^ vlstent with the common practice in Scotland, except that it is an inttitution entirely social — a fellowship, that it is not intended for individuals, as such, but for associ- ated bodies. But did the Loi-d intend that the holy and the profane — ^his friends and hia enemies, should hold fellowship together in this feast of love ? Ceiftainly not 1 The Christian's mind revolts from the idea ! ' What dis- ciple would not shrink with horror from the thought of hQldmff:feUow8hip with the open enemies of his Lord in ^^ Any oqe who will take the Redeemer's exphuiation of his own tan- ^ guage will see, that this parable was not intended to prohibit the se- paration of believers from the world in church fellowship. The flelC is the world as sucl», and not the churoh as distinct ttom the world. The prohibition refers to the' well-known practice of rooting herekief out of the world, In place of simply putting them away from the ohureh. In thi-i view of the Hubjeot, the history of the church shews the vasli iaportanoe of the prohibition. I would ask the reader if herthluks it ' possible, that Haul, when he says. "Put away from among yourselves / that wicked person." meant to overturn the precept of his Ijord, whtn he says, " Let both grow together until harvest." ^A^m&!^^^ ^■'i^.si^ JbL. ^.Mf 1* v> 1/ .^i: ' OBmUTiiir FBLLOWSHXr. T the Mrored institation of the 8upp«r t Yei^he diitlnoiion botwoen joining with tho ungodly at the table of tlie Lord, and having followBlii[> with them, is of tlieir own, not of Qod's making !- If tliere l>e any meaning in the paaaage under review, — if there bo any coucluAivoneuii in the Apostle's reasoning/ we hold fellowship with thoae vrith whom we eat the Lord's Supper, with those with whom we are associated in church foUowshii). It may be thought, however, a matter 6f ^ompleto\ inditference, to. have fellowship, even with unbelievers, in^ eating a littl« bread tfnd tasting a little wine.v And n<\dpi\bt, apart from the nature and design of the lellowshiu, it is so. But it is not fellowship in a common moal. It ij the fel- lowship of the body and blood of the Lord. \lt is by CSirist's appointment, a visible Hymbolical representation, and on the part of communicants, a public declaration of their feUowahip together in all tho blessings of Redemp- tion by his death. Hence it followed, that when any. of of the Christians in Corinth went to feast witli idolai in the Idol's Temple, they by their conduct declared, tha^ they had ifellowship with them in the participation of those' blessings, supposed to be derived from the Idol, through the medium of the sacrificed on which they feasted ? On \ ' .. the very same principle, when Christians join in religious \ fellowship with unbelievers, they by their conduct declare, i^ that they esteem them as fellow-partakers with them in \ all the blessings/ of pardon, sanotificatiou, and eternal life ! And whU6 this is the language of ^e Christian's conduct, it is in vain that he attempts, by any other means, to persuade them that it is not in his opinion. It , v is easy to see what a s^are this may become to, deluded souls, ]^ldwhat a widely extended mischief must result from its general adoption in what are called ChristiKi \ countries. Unrenewed men love and cherish the deoep- - ^n which helps to keep their consciences easy wfaUe lining j ;■■■-■ ^ ^ ■ ■ ;■. : . . . II'- ■T,ir i !■ cs. 8 ON THE NATURE 07f # in sin— whiott says, ^ace, peace, while thete is no peace ; and surely of aU mf^s of deception, access to what are called church privileifiBs, — fellowship with Christians in church connection, '^ the most extensively successful and efficacious ! JJpnifiyn aaf ely be asserted, indeed, that if prof aneness and i^dSity have slain their thousands, this snare of the Christian's making has slain its ten thousands. "I would thiejefoi^ entreat the Christian reader to inquire seriously, whether he be not found contributing to harden and rui» the souls of his fellow-sinners, by holding reli- gious fellowship with them in this sacred institution, whUe he knows them to be living without God, and with- out hope in the world. Is it not deceitful — ^is it not cruel in the extreme, to contribute, to foster in their minds an opini^ which you know is false, which you know will prove ruinous to their souls ? You wiU perhaps be dis- posed to reply, "we are not authorised to judge the heart. " So say I. But tve are required to judge the life, and from the life to infer the state of the heart. "By their fruits ye shall know them." When I see a man forming his conduct by the precepts of the gospel, I am bound to recognise him as a child of '■ God ; but when I see one treating these with indifference, I am warranted to conclude that, "there is no fear of God before his eyes ;" for "a good tree cannot bring forth evil fruit." This objection, then, only indicates indisposition to obey this part of the will of Christ. But th§ word fellowship signifies, not only a joint, but also a mutual action ; consisting in giving and receiving, Phil. iv. 15. This is evidently implied here, and is neces- sary to support the apostle's reasoning. When any of the Christians in Corinth went into the idol's temple, they not only had fellowship with idolaters, but also with the objects of idolatrous worship, in professedly receiving from^ them those blessings which they were supposed to © # J.V, _,^ .r ».ir-.-v4 \K confer on tlieir Worshippers. Hence, says Paul, *'the Gentiles sacrifice to devils and not to God, and I would not that ye should have fellowship with devils :" intimat- ing that the worshippers were supposed to have fellowship ^ with their gods, (whom he here " calls devils or demons), ' 'through the 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, but also with the Father and with liis Son Jesus Christ. Here God the Father is brought to their remembrance as having given them " the bread of heavep;" the Son as having "given himself for them:" whilO th^ receive with joy, and remember with gratitude, tha mestimable favour, — ^the gift of sovereign, free, eter- narloVe. In this ordinance, then, God is represented as \. freely bestowing, and communicants as gratefully receiv- ~ ing, blessings of inestimable value, — of essential impor- tance. Hence is it a lively, a striking represeiitation, that " truly our fellowship is with the Father, and with his Son Jesus Christ," as well as with one another, in the enjo^ent of the common salvation. How unseemly, then — ^what an insult to Divine Majesty — what an obs- curing of its meaning — what a perversion of its design — wliat 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 swearer, 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 regard 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 Jesua Christ in giving and receiving that salvation ! rf. ■-*.; 10 OK THE KATUBI OT ^H ' " The bread which we ftreoA;, ii it not the eomimtnumj (or fellowship), of the body of Christ "—Ab in the whole of this passage, the apostle iii speaking of the joint action of the church in observing the Lord's Supper, the break- ing here spoken of refers, not to the action of the Presi- dent before distributing the bread, but to that of the church in eating it. Accordingly, to break bread ia to eat the Lord's Supper, Acts ii. 42. and xx. 7. Fellowship) in the body and in the blood of the Lord seems to be essentially the same ; yet both in John vi. and at the in" stitution of the Supper, Christ maintains a distinction ' 'between them. Perhaps the breaking of his body signify his sufferings in general, and the shedding o; blood, the issue of these sufferings in death, with its effect in procuring pardon for the pe6ple ; for '' without shed- ding, of blood there was no remission." Neither death unaccompanied with suffering, (see Heb. ii. 10.) nor suffering that did not terminate in death, would have delivered the guilty from the curse of the law. They must hav9 been both united in procuring salvation. Hence, as meat and drink are the essential ingredients in the susten- ance of man, so Christ says, '^my flesh is meat indeed, and my blood is drink indeed ;" intimating that he posr sesses in himself every thing necessary to a coi m |tote salvation. ' '•'^ " For we, being many, are one bread and one body, phistry of m^, to force any other consistent meaning 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 theii affirm, that it is not a social institution — a fellowship— that he has nothing to do with fellow commimicants ? However apparently solemn and devout its observation, ^ if the worshippers acknowledge not union and fellowship together as one associated body, it is not the I^prdh Supper ^ but a m^ve caricature — a de- lusive imitatlbn ! The apostle's argument requires that, even in the idolatrous festivals of the heathen, there wss a viable 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 exhibition of the one body of Christ in those societies, where the great mass of communicants, are indisputably living with- - out God in the world, and the few Christians 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 what a pitiable plight is the Christian {daced, when driven to the alternative of either perverting the nature and design bf the ordinance, by observing it as a solitary individual, or 6f holding religious fellowship with the open enemies of his Lord. Where is v the exhibition of the unity of the" body of Jesiis in the "j Lord's Supper, when some of the communicants are at the table, others of them looking on, others walking the \ i i &I lit ^-. *> W - ON THB NAI^B OF - siareetB or t)ie fields, aad others perhaps refreshing them- selves, either 'at home, or in the houses of friends whom they* visit, or in publio^houses ! Is thi^ a visible exhibition . of feUowahip in the Lord's Supper? Is-thia what the' Apostle means' when he says, ^* v)e the ifnanyf are fine body" — " when ye come together to eat tarry one for another f*^ I would beseech the .Christian reader, to compare thesel. practices with the Bible accoimt of the nature and design of the Lord's Supper, and see how fftr they agree. Is it likely in the nature of things that Christ meant to address his enemies, '^r even hxA friends^ and his enemies promis- cuously, when he says, "This do in remembrance of me ?" You dare ^ot*«ay so. You know that,h6 meant to , address his ffeends and hi cf^uded. It is of the church as t^ch that Paul sajps, Ye are the tapple of the Uvihg God, and it is in that God promises to walk, see Levit xxvi..ia,llath,.^vili.«0. * \' ! od, and put *way hypocrites and self-deceivers when thc^ discover^ themjpielves ; this is all they can do, all that is required. God'^a own people occasionally fall into sin, and so bring» leanness into their souls, grief on their breth- ren, and reproach on their profession ; but xhe applica- tiqn o^ discipline, by tiie bljBsaing pf Godi« brings them to repentance, and restores them to the con^dence andfel-w ?V, I -t'l >/5 *•%* • w^ . .. 14 \ ■'• r. r' 1 ■■ k- '". ■ ■ OK THlJtATXrtlB 6t ^ low^hip of iheir brethren. But this is very 4iffereni from the comHioii practice oi receiving all, or ahnost all, who choose tp ai)ply, and of retaining all who choose to cdn- tinne, with! little or no regard to character or conduct, Let the discibles of Christ, then, remember their obliga- tion to turn i^way from evesry society in which his institu- tions are prodtituted.and profaned by the hidiscriminate admisedon c^ ^11 sorts of characters to partake of them ; and to associalte with fellow disciples in the fellowship of the gospel, to whatever inconvenience it may expose them. Thus only can they serve God acceptably. Thus only can they e\ijoy the pleasure and tJie prajit of Christian fellowship. [ ^ I^et the churches of Christ remember, that while they approve the sentimiBnts aijd observe the practice here re- commended, it becomes them to look to themselves. " God desireth tWth in the inward parts." He will haye his worshippers r to worship him in spirit and in truthT' But it is very possible to observe all the ordinances of the Gospel, regularly land scripturally, and yjji^destitute o^ this truth. The first question thc|refore with every pro- fessing Christian should be, not wi|^ what denomination am lin fellowship, what system of ordinances do I observd, but what is my stat6 before God ? l&ave I as a guiliy s^^- ner, without help or hope from any other quarter, come to God through Jesus Christ, for pardoning mercy, a^d justifying grace: and has my belief in God's pardoning mercy, led me to devote myself unreservedly to Ifim. to live and die to his gloty ? It is in this state alone, that a sinner can observe church ordinances with acceptance before God, or with advantage to himself. ' ^ Again, " let us not be high-minded but fear. " When we compare our own order and system of ordinances with those of others around in, ^,we are not ^thout danger of being lifted up with pridfe by the contrast. Self-righteous- . 5jSi.h.,.1 .»&. j??^il "S- "I' ''.!»' •' ~'"^'"', ' Vi?i ,"*¥"' OBBISTXAK FBIXOWAHi^. 1(( nesB has many an avenue to t)ie depraved heart, and our ohuroh 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 apt infinitely more inconsistently than those whose practice we condemn. Appearing^ every Lord's day around our Father's board, feasting on the riches of his love, profess- ing to be but one body, members one of another, can we but esteem, can we but love one another ? Let \ib see, however, that we '* love not in word and in tongue, but indeed and iiji truth ;" for "hereby ahall we assure our hearts be^fore God." But ** if our heart condemn us of want of-love to the brethren, we caUnot enjoy scriptural confidence toward God."- Our observance of scriptural ordinail|^ is not Ihe end^ it is only a means to the end. It ifl intended to cany forward oiu: purity, our spirituality, oiur love to jGod and to our brethren ; and in proportion as dur sjrstem of ordinances is more simple and scriptural than that of others, in proportion ought we to strive to excel them in these its native — its. intended effects. " Fi- nally brethren, be perfect, be of good comfort, be of one mind, Uve in pdace, and the God of love and peace shall be with you.?'^ ■ , . ^ To conclude, the 4ea'th of Christ, which his disciples are bound'tbcommemorate in their socitd meeting, is pro- daimed to all men ior the obedie^nce of faith. Christ died to save the guilty from the wrath of God ; and whosoever beUeveth in him &lim never perish j- for Ids blood cleans- eth> from all. sin. . But perhaps my reader is one of the numerous class, who by 1»king 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 ! Remember, my feUo^-sinner, who has said, " Except a xpian be bom again, he cannot see the f^'- .<^• .*«■' ^ I "• ■,'■ ^ ^^' 10 ' ON THX NATUm O|»0HBISTUK rSLLOWSHIP. kingdom of God." The Lord's Supper is designed only for the children of God — for the disciples of Christ To them only it is of any i^so. The disciples of Christ are one spirit with him, walk as he also walke OISSOBT, FSIITXKB8, ' TOBONTO. /,"■ "^l^fa-S^^s ' ' / . '. ON * THE WEEKLY' OBSERVANCE or TBI LORD'S StPPER / 1 rrhe following Easay on the propriety and Bcriptuwl , : authority of weekly Communion, ifl part of a tract ad- drewed, many yearn ago, by pr. WAEDLAw of Glaagow to Ma own church arid congregation on several aubjecta. The tract waa written and i)rinted only for private «Eroalation, and thia part of it waa publiahed by the authpr'a penriiaaion-^being deemed from ita aimpUcity anddeameaa to be much fitted to convince the,humble inquirer, and remove the diflaculties of the humble '^obje«tor*,j1ioBe acquainted with the autiior's wyitinga wiU recognise at once, in the f dUo)P^ unpretending pagea, hia usual candour and discrimination, and regard the auccinctneaa and pau^ty of iUitetration which suited ' their original dewgn a« 'equaUy suited to their present foztn* ' ' .. .'. ., #.: / ■■'*.■ /■ ■■■;,■■■■ It ia plearing to perceive the rapid progress which Chris- tiana of different denominations are making towards upoatoUc practice. ThQ open avowal which several miniatertt in, the JJatalAiahed Churcji of Scotland and fleceaaion Ghurphea have made in favour of weekly communion, excitieathp hope that tliia part of primitive worship will, ore long, obtain the place from which it jdiould never have-been removod. And the pubHAoi^ \ '^ "ifW^^' ov nn wimar oi I I -I « ^ qf this tract would only add his prmyer that neither prejudice, nor fancied expediency, nor any other obetade may any longer prevent those who believe in its senti- ments from practising them, and walking soripturally in ftU the ordinances of God's house.] 9 The following rcomidderatloiifl r«gar^g tha Lord'M . Snppw dMerve aerloiui attentton : 1. Fromthenaturoof the ordinance, as commemorative of that dearest of themes to the believer's heart, the love of his dying Lord, it migh^ be expected that all the wishes and desires of his soul should be in favour of frequency j that there should be a predisposition tol^&rd it as a privUege to himself, and a duty of affection and gratitude to Him, and consequently to ask. How often can I be 4dlowed the enjoyment of it? a. The Lord's day is sacred to the memory and oelebra- tion of the resurrection of Christ. Now, if, in the wisdom of God, a weekly commemoration has not been deemed too frequent for his resurreption, can i1| be too frequent for his death r The two are inseparable. Neitlier has any interest to us without the other— the death ap^ fcom the resurrection, nor the resurrection apart from the death ; the death being the atonement for sin, w^d the resurrection the evidence of its acceptance. Can any thing be more reasonable, then, than to unite the opm- memoration of the two? or my thing more previously probable, than that He who instituted the wae^y (^MfOLr tion of his resurrection should associate it wi^ the celebration of hi^ death? We cannot separate tl^efli ip tiiought ; why should they l^ sepa^ed in conwnemora- tion ? 3. If tiiere were nothing at aU determinate in the l^p- tures respecting the frequency with which th^ ordinance should be observed, it ipfust stand in a very peculiar predicament. , The suKKJsition comes a«j near a^ poaaible t? asptUngasidpof t^eol^J^tiiM;^ tfooj^s^ftiij^^pthppj c m **' 4k.. '.-■'^Vf^^ ^5^*.'' i» Mtl tORD'S ftrFPIB. t Uftf in thftl oaae, thcrre Ui fio possibility of saying \e\en any jjidiyidtud or any ohoroh is guilty of the neglect of it. The Independents of the sonth (England) employ the sMne argtynonta against weekly communion in favour, of once a m&fUky as are useeU by the PresbyteHans of the n(»rtii (Scotland) for once in the half year ^ or in the year; and he wko should take a fancy to two years or to ten yaars might do the same.^ He who should observe it onoe in twelre years would go no further beyond the annual celebrator, than the annual celebrator goes beyond the monthly ; and it becomes impossible to fix upon an|r^ professing Christian the charge of disobeying authority, except in the one case of his not observing it at all. Gan thisbe? i. I wovld founds little or nothing on the words '^cm often (M /' because, though they do intimate the idea of repetition, and of frequent repetition, yet they are not at all determinate ; and the object of Him who used them WM not at the time to inculcate frequency, but to enipin that whensoever the observance was attended to, it shmild hei6ne in d certain manner y and for a certain end. ^^ In Acts ii. 42, it is said, respecting the church at Jerusalem, immediate]^ after its formation, * ; 'fi -w^f' »?*,■ -# w ' /.*r . '/ ■. t, 4 OW THl WIIKIT oBMimviiroi 6. Thui ii^ corroborated by Aoti xx. ■ 7. Look »t IK Doatit not convey the idea that ''breaking bread" waa one of the ntated purpoaea of their coming together on the first day of the week ? 1 4ink the ** token" refera to the particular turn of thti day when they aaaembled for that ■peoial purpose. But^ whatever l)e in thia--had it been simply said "when/the diKiples coww togeiket^%n9 one would ever have questioned the inference that ooitiing together was their usual practice on that day. The other ilUFerence is Oiiually valid. *«> - 7. Look, ^, at 1 Cor. xi. 17-<^l. This is a very de- 'oiiive passage as to the matter of faei.^lH. There must have been Jrtquency^ else there could not have been such early corruption. ^ 2dly. The degree of this frequency is clear. They came together every Lord's day. But they came together *'for the worse ;" and the reason of thia wftfi the corruption in the observance of this ordinance, ^^^j^^j^Hsing from their unhappy divisions. They must, there- ^fore, have .been accustomed to observe it; linditisftot with the frequency but with the corruption that the fault is found, ^o case of example can be clearer ; and should it be alleged that it proveis too much ; because they ''came together" on other days, as well as on the Lord's day, our answer is, though we can only state withofit illustrating it, that their other meetings were voiyntaryj whereas their meetings on the Lord's day were }D(f Divine aitthority ; and the authority which enjoined the day, enjoined also its observances. These simple scriptural arguments might Jbe confirmed by an appeal to the universal voice of anti- quity, so far as it can be distinctly ascertained, in the times immediately Allowing those of the apostles. Into this detail, however, it is quite needless to enter. I trust what haa been said may confirm convTction of Divine authority and primitive example, as to the weekly celebration of the ordinance of the Supper. A nd j f that authorily be admitted, then there must in all caaei of y ■In- ■■ i ■ ijf^^ -./'"H A mA 'Ifl jRUi u>m]>'i iiTpnn. ■« v* % IrMgubur Atleudano«, be «ither % WAiit of HgM ocmofkiom or of ar«»«io»s of the duty. Now fureljTy with rogMtl to tho ijltjtci of Uie onlinAiiot), noUiing oad b^ more ««mf)/«, and nothing more imporUmt. It k the ^couunomoratiou of the atoning death of our oommon; and the social remembrauoo of hia love. Its timm Tia in beautiful harmony with the aimplioity of th* itimony in which that lojif it revoaled. The Saviour invitea to thia ■uaflp '^OMt of love, evory iple-heartod believer in hia name — every one who hi*, learned by, the teaching of his Spirit, the fiiH elementary leeaon of hia gospel — tho leaaoif^ sincere, humble, exclu- sive reliance— the reUanoe of a guilty, lost, and helpleii sinner — on his atoning blood and perfect righteousneMi as the only foundation of hope, t^re is, indeed, a fence around the table ; but it is not a fence of briars and thorns to any contrite and humble-mii|4od friend of the Master of the feast. Its importance yk equal to its sim<* plicity. He by whom it was instituted knew well, how entirely the spu^oal peace and jey of his people, the purity and vigtjiflm the principle of the Divine life in their souls, and, consequently/ the consistent practical godliness of thelk lives, dependf on the constancy of liheiv believing rettaiembrance of himself. He knew, too, how eminently this was fitted/to knit their hearts to one another in love. For these endU he appointed it ; >nd we value these ends, we must not neglect it. Brethren, our attendUnce on the instituted ordinauoes of the Lord must not^e allowed to depend on any thing lo necessarily variable and fluctuating as the frames and feelings of our minds. This will nerer do. How would it answer to apply iuoh a principle to the regular morning iii4 eveiung exerpse of personal or domestic devotion ; to neglect uiese, whenever we felt our mindp not quite in the frtu^e we might deaire ? If you complain at eoldneu and dawfrMW, iii the p rop e r remedy for tho ee^he^ negtoot of iibav&rjmeans that are Appointed fxm $pif0lual 'f '^f' / ■1^ ,»^. - ^ 5^ VHP ^ojtik^i f^r9tl|^ f •ii4 oUier Mca»4 ex ef oiiea, ilunild promoU tlie ipUiMal life, Mid £r«qiient wromwnion thoiUd kwd§r it 2 9*i■ «5^,,^*t-4fy i ''■■.'• ". , • ! ■ 6 ' OH THi'wuwm: oB0SByiLKo% mo. Tlie grefct Reformer of OeneTa ttras ipeakt— ^ And, indeed, fluB coBtom -^liioh oommandB to oommunicate onoe only In Um yew is mort certainly the inyention of the deTll, whoerec wpe initrumental to introdnoe it When there-JirM « Uv miMl« Iot • ' ■ . .■ ■.'■ oommunicating onoe in the year, it oa»e tOjNus tliat lOmoei «1L when they had, onoe communicated, ttlmed ^loUifii]i anci dept ( ■■■■ Al^* V".t eeourely througho^it thereat of the year. -B^ttt lt*abouM bate >'; : '■: ^ ■■■ ^ 1 'v. ■■■ been far otherwise; every week, at least, the Lordf* table shonld have been set before the assembly of Chrbtians, and the -» ■ ^> promises thereim set forth, uppn whioh we shaU feed spiritually ; 4 j .... *. no man, indeed, should be oompelled to .come by force, bnt'all / /■_.'■ ,■ , should be exhorted and excited, and the sloth of the negligent ^i-i reproTed."— CWwVs ImtiMetf lib. i, cap. xvii. •* "... . ■- ; ■ , ■; 1 ' ' ''^'^ * • "' . ' ' .*'■.■'■'■■ •• > :"'■'-.■.■ ; i^ "•. ^' ■1 - ■ . , • , i ' ■ '- ' ''■■ *'" ! ' ■■'■ ■,-■.■ ■■■ :,■■■; i ■■;•:: -^ .■ • . ' . • . V- y ■•■■»;•■ 1 ,' ' •' • .'■'.,.■- . V . "■■■■■■', '. ' . ' .• . - ■• •■' '- H- ."'"./ *?./ g . ■ ■■■ ,. . . ■■- ; ■ ■■ . w ' ■ . f- ■", ■ -• •.''., r ■ ,.;.■..:• *■: ■ ., ■■■".■ " .■■ ,J ' ■ .&, '.....'. . ' r :\. ■^ '■ ^'v V *!- ,-■. I* 1 • ' p- ■• '' ' ' ■■' •*{ .'.' ' ■' ■-. ^ . '• . ■ 1 ■ 7. ■' p-^-'l^'sr^ ' ^ mi V. t) V-s iV .V A. BRIEF INQUIRY niTO T0 e* OillGIN AND TEl^DENCY 'i> "-v.. OF It is ^ell known, that in all the Presb^erian connwdons in this county, national and dissenting, the celebration of the liCJid's Slipper is attended with a number of extra ^'preaching-days. The preyious Thursday is w/m>Wi/ devoted to fasting^ and prayer, and preaching. The previous S&- tiirday is considered as a day of preparation, to assiBt m which two sennons ail ordinarily preached. The foUowmg Monday is regarded as a day of thanksgiving, to msi^ V[i which exercise, two sermons are also preached. Besides, on" the Sacrament Sabbath, especiallyJn couwti^places, there isiisu&lly an extra congregation,^c^cted from the surrounding neighbourhood, to whonr^^paber of dis- coursea are delivered in rotation, from ^^Ipwlng tiU even- ing. Few people, however, are aware that this practice Ab entirely peculiar to Scotland, and that, except among the descog^ts of emigrants originally from this country, it Is quite imknown beyond the boundaries of ancient Caledonia. ^ . , What, then, is the origin of practice so ^mgular, and of which the body of professing Christians in this country are so vtery tenacious f 1. It has no foundation in the Biblo— neither precOTt * nor example can be found there to countenance it This is «o universally admitted, that it would be unnecessary , to stay to prove it. No on^ now pretends to find^any- • thing in the Bible bearing the most distant tesemblanice to a modem Sacrament. , ^ - , * *2. This practice did not orimnate with the founders of ' the Presbyterian ijystem in Scotl?md. In proportion as professors decay in vital religion, itt that proportion do they become fand o| external splendor and show—of a n *■• .^■^■ra^ ' ■X. • t' .A^^., 3 -.: A BRIEF iNguiRT iifTo TH» oBianr jUn> * '■■■■■" i. ■■■" , B^ultipUcil^ of ceremonies and holy-dAys. Accordingly w6 find, that as vital godliness declined in the primitive chittches, ceremonies and holy-dajffe were introduced and multiplied, till at length, every trace ^f the primKarv© V%**^-^^?*",P ^**^PP®^®<^ J ^"d the>ublic profession of Chnstianitjr becoming a mass of the most ludicrous mummery—of the most childish ritetf, retained nothing of the l^eligion of ' Heaven ^ut the name. When the ' churches of the Reformation withdrew from Rome, thev > brought away with them, and still retain, too mwiy of *" those meretricious ornaments, with which the man of sin delMwdd the religion of Jesus. To the honor of the Scotch Ketonners it mtist be remarked, however, that they wcK in this respect, in f? great measure, singuhir. T^ey re- • jart»d aU unscriptural ceremonies and holy-days, and - adopted a mode of ^orship sufficiently simple, Ld weU adapted to aU the ends of ifistruction and edilficitioisr Of such a religious festiv^ as is now called a Sacramental * oocaaon, they never dr^ed. The Directory for public worshij^ adopted by theik is not only silent on it. but inconsistent with it. 3>r. M^Crie, in his life of Meliille. . ' ■pea,kmg of the attempt ofXKing James to establiA^i reliinous aimiversarv to nnmrn^mAmi^-A i.;- ^— ... HZZT^n — - .,'« *■ J \0^s -, „, ^ — '^^.^^uxuuiciiuvwoB tn variance witn the prmgples of the Church of ScoW which, ever since the Reformation, had condemned! and hiid aside the ob- jervimce of religious anniversaries and of all redurring holy-days, with the exception of the weekly re^t. "♦ ThS aystem, then, ^d not originate wi6i the Reformers— was no part of the Presbyterian worship, as originally adopted m Scothmd, and approved .of by ffin. ^"'""J^*""??^ 3. It is not the result of the. obUective wisdom or com- bmed sagacity of any of the great deliberative courts, that tisuaUy regulated the affairs Jf religion in Scotland, in former times. - ' / *«?'^'' ''!"'®®* with actjT almost innumerable, civil an4 ecclesiastic, enactmg—/njoining--ordaining, virions , of Parhameht, of Assembly, of Synod or of Presbytery. !ZSS^ *^* *^^ adi^i&ation of the Sacrame^^ ^ a^nded with a routine df pj?eaching-day8. " It is to be observe d," says Mr. Dp^ks, V*that these days were nol-, •iatoofMelTilli> . YQ LlL,^iyi. ' z •iH' **-«- \v rv rmMSCY g» SACTUmHTlL PElACHUrO-DAYB. 8 aU'introduck At once, nor in ccmBequence Pj «^y f^®^ consent or t)teco^certed plan ; for ^^y are the mere ott- SV^EtelcircxunBtaiKe^ andean^ . ta*on to wisdom and counsel as their parent. * v W«w then it wiU be asked, were they introduced I i an^T' iSr^e as the answer may appe«^ no one knows « ^th certain^ when or how 1 Were we tracing to ite on- ^n one 5f those customs which took their rise m the mid- SSlHaSk^rof Popery, di-^PP^i'^*^ ^^ ^Tnt^S^^f > t^ h« ranected ; but that a custom that cannot boast of ■ ^o hundKea^s standing-that has obtained so umver- -Xr«^d1f^^Wch.t^eb5iyof.thep^^^^^^ . SS-camiot be traced but- by conjecture, to , ts ^^ . not A little cuiious ! J^They ^^^^ '^^^^^I^'Xm^ Mftnon "like all other unwarranted ntes— by swaiin. mToWrina4,^rhaps, in accident ; .they are continued them to respect ; one imitates another : and thus, ero ever w^^iwe, they gUdfe into the worship of God, and n^i^thJ^S^ity of his institutions." And agjun, "It . S :l:?de»«^ey crept into the d^h ^ decree. ; • •thitMMtom.rewiraieaB of the reatonoJ things, Mid eq^w SSlS^f t§e wrong » of the right, t«|;»»^t«^ *^ -^^Ltaritv • and that, imdi»tingm»hing habitf wia »« ^Wle ISdle, have niunbe»4them with the orfi- ■•^njlSf^bie! that they were gtad»*Tm. • Jdu«d dn^hmvalince pf EpiwsopaCT, and of th;? . ^"^^^nbPfhi* it.wa^intood»oed a^^ liihed aaSnrt the generri sentiment of the nation, amm occasions, the people crowded ^^^^^^J^^^ to hdar tttem, and to enjoy fe W ^j^^^^^^ ^^r^iLd Monda^sennon, were, therefore, ^eice^ T^ogues on the Lord's Supper.-DWogiie Wb. page U«. . -. 1 Latteit ^o^ by stealth, got toge^e^ g^nd-^S^.^ together for.this end, (IvO eat. the Lord's Supper,) it m^ be once in Weral years, J^hey knew,not K'often^^ t>reach: ami the neonl«JW^.* K^««^i«i» -^ ^.^ i, T " •iKVfkmik- preach ; and the„people v«, so long.aOhey co^ld subsi As to* Bacraiiiental Fa ^ |tiliey ai-e also from It jcoteh ministers in lonthly meeting foi. Jiipper was celebi-atec '^^ the following- Sabl jundlesiaj^petit^ to hear, * be safe,"t ' / ^ t.= Ki^dal stipposes thjk ig the residence of ffi antiy,- th^ jointly held a ; and frequently tH Lord's or other x)f their parLshea, ■*: knov," says Mr. Randat, •Wter to » minlstejtof ,^„^,^^ „..^o„ oonokrning frequent Commimioatiog— p^tMript t Bi^rtotion on fkfe^uent OommunioatinR -^-- ^ — ' of°ficotUnd. from Ilia ^end, if^e V JW^ ^ w^ •• v^ i\%. f !f**l"5!fc . '' •(«» \ l". ^ ':( ti ,. '...,■ :' ■ ;■.■ •/ . V . /■; ■■■■ .^ y . ■ TBWDmrOT OF SAOEAMllltii. WllAOHnrCI-DATi. ft I no such likely beginning to our Fwrto before our Sacra- ments as thia is."* . , ., ^ It is true that Mr. Livingstone preached on the Mon- day after the Sacrament at the Kirk of Shots, m the year 1630 ; but this sermon being preacliod at the particular request of Lady Cuhross, and with some reluctance on his part, proves that it was not then customary, nor under- stood to have any connexion with the Lord's Supper. The foregoing, conjectures of various writers, who have inquired into the subject, furnish us with the only proba- ble origin of this system ; and had it been laid aside when the cause which gave rise to it ceased to operate, it hM. been well. But the continuance of it without anj^ ade- quate cause, or rational use, has done no little mjuiy.. Before entering on the second part of the inquur. yi«- • the TBNDBWCY of this systew, I m^i»* premise two things. 1. That I have no objection to week-day sermons, as such. It is the duty of preachers to ** be instant in season and out of season f and where people are ready to hear, the opportunity ought to be eagerly embraced ; and may be expected to be followed with happy effects* . 2. fiiatlhave no doubt that Sacramental preachin|{- days may have been made useful on many occasions, in the conversion of sinners, and building up of beheveij in faith and holiness. God has promised that his word shaU not return unto him void ; and whenever dispensed acr cording to his own institution, his blessing may be expected with it. Yet notwithstanding these conces- sions, I maintain, with Dr. Mason, that this system w "attended with great and serious evils. "t These evito m>iy, perhaps, be comprehended under two headsr-put- ting the Lord's Supper out of its proper palace, and contri- buting to its pr6fanatidn. , _: _,, ' J. «he system of. preaching-days 1ms put the Lords ^hefpntZi Mproper place among Gospel institutionB. "TlSt thS^icrfs^Wer made a part of the pnWacworshy -v'of the wriMtiv© churches, ewri/ first day of m weelCy «| admitsySo^of ratioli^ doubt. nWhat else would any man, tHifetSed by^system, infer frcmi the following passages, AM ii 4^. " They contiimed steadfastly in the.apostlea era." PlfiB^ ^1 breaJWinentioned, not aaan • Letter Ac*— Postiicript: ' t Letteni'on f^uisiit Od^amunlon.— Letter rth. .-it i. 6 , , A Bmiiy IKQtTIBT WTO THE OIXOIK AXfH extraordinaiy oooorrenoe, but aa a paoi of the ordinAiy dutiea of stated public worship. Acta xx. 7 : "On th«' first day of the week, when the desciples came together to break bread, Paul preached unto them." Here it is evi- dent that one special design of their loming together on the first day of the Week, was to break bread, 1 Cor. ju- 20 : '* When ye come togeiJier, therefore, unto one place, this is not to eat the Lord's Supper." This shews that the avowed design of tlioir cpming together, was to eat the Lord's Supper ; but that their manner of doing it was inconsistent with this design. These passages mutu- ally iUiutrate and confinn 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 ap<&tolic church merely, but continued for ages the invariable practice of all ChriBtian societies. The late Mr. Randal, after having minutely investigated the records of the ppmitive ages of Christianity, on this subject, thus concludes, " Consider then antiquity in what view you please, the elder or the later accounts ;-— consider it among enemi«$ or friends; — view it in its truth, or in its Uea;— in its simplicity, or in its superstitions ;— consider alF the accounts, which all sorts of men have given ; take the evidence from as distant comers of, the world, and oppoisite characters in it as you please, from those who have no bias, but to the truth, or from such, whose opinions and interest would lead them to mve this subject a colour, if it coidd bear it,~and all ¥rith one voice shall declare, that tp come togetiier on the first day of the week to break bread, was from the begin- ning, and for many ages, the ck|tom, the uninterrupted, unquestioned, undisputed practice of all Christian church- es:— as much so, as it was their practice to sanctify the Lorjs day, or to pray, praise, m preach the Aposties' doctnne on it ;— that aa this waa€he,most distinguidiing part of their worship, so was it I what they and their worship was d^ribed by, and th^lifction by whic^ambng themselves, th$ Lord's day waskgawn, what consequently ' ' they would leajst and last of all have omitted, wMle any deflnnee of the piirity of the Gospel remained among them. "♦ The kteMri Brown, of Htddington, is equally decisive - on the subj^bt : *«« {.Oil An work, thev weW Obliged /I Uble ought to be spread/ tor nia cimureu ^--a; --- - day." The Genevan fie Wersintroduwjd It m^^ SiL chureh, and it apiS^rs that the Scotch R^«oj^««; „ ™ to bi expectefffollowed their example; for the ^ "Book of com^n drder," »«Pposee that the Ijordj Supper was administered once a !^onih Bntyn^^e pr^t preaching appendages, itiiimDOssibletoi^^ Sling l&e an appr P^rto^^J SrSiei? reli^ous duties, with the bare addition of extejnia ^ni. Indeed, it cann^|hj^nce supposBd^rdo^ ^w that it was aUe^, t^Pf P"7*j;«^^^^ their distressed situation, coul4 have iast^days, P«para^ tio^ ind thanki^iving-daya; or that tlj^ee, or f^, or hatf-i^dosen of assistants and ^^^^^^^^^J* ^^ ^SS coUeoted together ; such an apparatus Was impossible, the Divine institution leads to no such an Idea. T ,.^, ^, kt it be remembered, is the view of this subjert mahSined in this Inquiry peculjr to those who ac^ Zon it. Presbyteriansy both in and out of the establisn- K, havfSteV^^^ ^^^rv.'L'j^^^ "r^l mnninn bv attruments that cannot be refuted* in© ^S c^'bXI and EBSKXKE in the Bs^ of ipSaLAB an4 Hutohibso» among the B^mmfi^ « ftequlnft adminictntion of % Mr.GK ff don. Mlniiitero - V •Itlll 'IP A mm iKQtnmY orro tin omioty ism i: •< ^t 7hu . »f^ ''^ I**^ attention of aU who would inquk« ,S?7k -^"WS ™«>^9«**^ i* PaUl«y, imve been f^vi W th^fl*'^ eating the Lord's'^bupper monthly, tnut tnev are awam fK..*. <<*i. i *:1x jL .. ■'■ ■% . »■?:. r ~'^B "»" w Know. zMx A respectable 0|B(»n^ ih Paialoy, have been rof years tintmi'ihZr'&^^^ "^**^. **^® ^''^''' Supper monthly. I n«^«!. f *"! *'?'^' *^* "**»«y ^»^« not y^ ftttJned, BiWe au^nnr'f ^ perfect "-iLt they have no mori ^m;lf«^ "i? for monthly, than they have for yearly tZrtr:S;er ^ *^^ ^"^ be ,.ar J the Diving nZ W nJ^ -S^'^if^y" *° **»« Corinthians on% sut ject, (1st Epist e, chap, xi.) arises not fM>m any peLliar solemnity m th« ordinance, but from the manner iSlfch Se^L^Ta!^*^ *"^ ^r^"^'^ ^*- ^ *»^« ordinancS!^ tKeJl'iA.^1 ^^^'^^ Wo^-tant,lnd to profane any of ir5^«" -^^^.*^r^^' *ie ordinance of Baptism, for m«^^, 18 institute by the same authority, and designed ^elK n*f P^ r^" t^jth-the salvation of sinner ^ 1/^^^A^^-^^ ' ""^^ i* wot then be equally solemn, wid equiOly important: and must not the aiuse wpS ajkion of It ^e^uall^riminal ? Yet how few a^ SSrT ^ven amon^^^ans, whcyriiew ♦he subject iftSsS IS SiLr!S^*ft ^ ,l>omt of sblemnlty and importan iTe a,fe:^!:i^T» ^^' ^ ?«y «« «"ioi^«^ by the t^ f^^l^":^^"'^*^*^ ^^ *^® »ame reJigioJsys- ISSJ r ***S?«?t^ ti> represent the same imp3!^ttrX thev must be ahke solemn in their nature, ^ISe^ti* tied to our reverence and veneration.. It kust m^ W % +K««.r~r t*"r™*^ f"« veneranon.. it inust arise, around thelatter by a parade of hofy^ys, ^d a train of t: T^ P ^^fwp^"' J l» \ 0. . -W TnrDIKOT Of •ACJEAMlWAl. WMlOBWO-DATt. ♦ nrMoribed exwrcuwt, by meMui of which every other or^ ainanoe is thrown into the ihade, and dwindle« into com- parative insignificancy ! ^ ^. » ii. 3. Thf) ■ystem of prtaohing-dayi haa pnt the *^o^" Supper out of iU prop«f place, in the aflfectiona of the Lord'a people. ,^ 11 , ,_ Thero preaching-days have now befen so long, and so tisely appended to it, that they are viewed as an «wei**ia( rt of it ; so much so, that to propose to lay them asid«, would, in the esteeih even of serious Christiani, be nearly as bad as giving up the Lord's Supper. In fact, it is not eating the Lord's Supper, but the preaching-days, that in the estimation of the bulk of Christians constitute iAie Sacrament ! It is these that constitute its main im- portuuce— its principal charm ; hence appropriately enough called the preachings. Strip it of these external decorar tious— exhibit it in its native and primitive simpUcity-- introduce it as a part of the public worship of every Lord s day, and it will require no little training, to bring the minds of many Christians in this country, to view it with- out contempt. Such is the baneful influence of attempt- ing to improve on the plans of Divine wisdom, and of adding to the institutions .of the Lord ! Besides, the false and fearful solemnity thrown over the Lord's Supper by these unscriptural appendages, contributes greatW to mar ' lihe peace and destroy Ide ci»nfidenceof seriwis ChristiMis I in this delightful seryidM In place of eatmg the Lord s Ifiupper wi^ the cJjHpce and freedom « children placed aroimd theirl^venly Father's board, they fre- quently approach with fear and trembling, their minds are possessed with fearful apprehensions of displeamng him, and so incurring his wrath ; and their service is thmi destitute of enjoyment, and their worship is often attend- ed with a ** spirit of bondage unto fear," unsuitable to their character, displeasing to God, and not a little dis- tressing to their own minds. Now^with such apprehen- sions, and feelings, and views, the Lord's Supper cannot be approached with delight, nor regarded with affection. The preaching-days may be attended with pleasure, and with profit ; but the table of the Lord is rather aii obiect of fear, thaii of delightful anticipation— a scene of fear and trembling, rather than of filial confidence, and joy in God. Now, this state of things, winch is by no means nncommon, must, in the case of Chnstiana, aiue jn -^ nncommon, must, m tne case oi v^nniiiu » great measure from the cUstorted views of iti nfttoxe wad t>,:- * ^ f- 10 ▲ Buiap nrQiTiBT nrto tbi omioiir ajtd dMifn which thMe extm d*vs, with th«ir luual mrriom, »ra caloiilAted to iiwpiro. WheroM, when Tiewed in its u»tiv« aimplioity, unincumborod with hunuui inventioiM, •• • commemoration of the death of Ohrirt, and a ajrm- bohoal repreeentation o! the feUowihip of aU the ohildron i^ • ^^ ***® Father, and with his Son Jemu Ohriat, and with one another in the enjoyment of the common •alvation, it is calonlated in the highest degree, to inapir« ^ Chriitian'i mind with confidence, and joy in God.* 3ttt, not onlv have the preaohing-dayi put the Lord's Supper out of its proper place in erery point of view, but they have, n. Qreatly contributed to its profanation. This is, no doubt a serious charge, a charge that would need to be well supported, seeing they are professedly designed to prevent this evil : yet, I am persuaded, the" chaiige will be found but too easily made out. To profane a religious ordinance is either to render it contemptible in the eyes of men, or to apply it to purposes for which it was not deti|[ned. Now m both these res- pects, the Lord's Supper is greatly profaned by this un- ■criptural system— It is rendered contemptible m the eyes of all thinking men, whether religious or otherwise. Contemplate, for a moment, the scene of a country Baoikment Sabbath. A number of the neighbouring min- isteni must attend, to assist— their parishes or congrega- ttons, if Dissenters, are left vacant Should the^y be favourable, the bulk of the population of these panshas crowd to the Sacrament ; many, no doubt, from pious motives, but the multitude, princip^y youth of both ■exes, for the same purp<^ for which they would gd to a IMT or a market-^-amuslhHgnt and divewion, to see and be Men. Look at the bustib and confusioki which the village present s ; the roads S^ streets, and l«nes, crowded with •From the miMpplicaUoii<^tach PMH«ea(Ez(|d.olmpt6isxk.uidu.) many of the belt of Chriatianf approach their reconciled God and Father wkh a alaVieh fear, like that of the laraeliiee wheif approaching the moant that bamed with fire j or that of Peter when he aiid. " depart (torn me for I am a einftii man." They sit down at the table of the Lord, with at great terror aa the high prieat entered the hoUeatof all.4'* Doubtleaa the aeldom diapenainf; thia ordlnanea haa led many of the Maa Judiciona. into aach me(aiieholyaapersUUoiuappnhanaioni,Mid rooakd aach terror* in their minda. that they could no t a tte nd np oi i G o d in thid InaUtut i on w ithoot dia. t!( ttactioo, and thna were deprived of macli pf thb comfort and benefit, whic h gh erwiaa the/ woold hsT* reaped (>NtmiL"-'Ilrtkiit^§ JTiiwfoi ^^. § oomen and goew aU the d»y long : look *t thy puWio- houMB ; the ordinary number in iome plaoM wiU not do ; , the publicnnii hire their neighbour!' houiet, »nd employ waiter* to seU their ipiritii ; every wmdow preiwiU •om« ligniacant mark, to indicate what ia gomp on within. Think of the bu«tle, the coufuaion, the noi«, that tlua ■tate of thing* muiit create ; not to speak of the drunken- neM, Uie (luarreUing, and even fighting, that aometAmea «maue I think on theae things, notorioualy true, wjd "ayi can this be a religious ordinance, a Chrwtian institution J Is it not much more like a popish carnival, than a Ooapet ordinance t In fact, it is undeniable, that the aoenea ^ a country Sacrament have furnished a late ?<:«>»»• ^» with materials siifficiently appropriate for his iioiy Fair." What a degrading, what a contemptible view, ao theae scenes present to thmking men, of the holy mstitu- tion of the Lord's Supper ! ! What musT sceptics, and infidels, itod scoffers of all descriptions, thmk of that re- ligion, of which they are supposed to be a part I I know, itwill be said, that these abuses are no part of the oitU- nance of the Supper. Why then, are theya«K)ciatedin^v it 1 Why are they appended to it 1 Why is a system continued, calculated to produce and perpetuate such abuses? Would the simple observance of the Supper nroduce such effacts, if these unscriptural appendages were given up ? Impossible. While tiu«„iy»tom la oon- tinuecL these abuses wiU follow it ; and all attempta to persuade men of the difference between these abuses, and Se system that gives birth to them, will prove -vam and m an overture of the Synod of Glasgow and Ayr, daiUil tober 6, 1748, we find the following remarkable dedar BrtiflD, in exact unison with what has been said «*><>▼«;-- "Hut the manner in which this holy ordinance (of ^e Supper) is administered amongst us, greatly obatnwtsthe motS frequent administration of it ; and particularly, the number of sermons, on such occasions, and the many parishes thereby hiid vacant upon the Lords day, are accompanied with ^veral great inconvemencee, if not also>too often, with acandaloua prof cmaUona of thai hotjf day.— Thftt it would be for the interest and ^nowr of religion, that some method were devised, whereby these abuses might be avoided, an- t. ^ t '• to the apoBtolio praotioe, and to the practice of the prunitive church.*'* 1^, But this system tends to the profanation of the liord's Supper in another, and a still more serious light ; it • becomes the grand means of prostituting it to canuJ, un- renewed men. V The Lord's Supper is intended for those only who are his disciples, who love the Lord JTesus, who feel interested in his death, and who therefore can remember that death with those grateful and pious feelings that -are suited to the exercise^, pleasing to God, and profitable to the souL All Others, be they outwardly sober or profane, moral or immoral, ai'e without any right to it, without any just views of it withoui any advantage from it, and conse- quently only p^ostitftte and profane it. But il is notori- ous, that multi^desj.jrho mve. rfot the most distant eyidenoe of conversion to God, ^1 be found seated ^t the communion table, on the Sa^^yament Sabbath. Now, to this prostitution of this sacrlil ordinance, these services greatljr contribute. The design and meaning pf them, is to assist intending communicants in a' train of previous preparation, to fit them for this important service. Hence tiie announcing of the Sacrament, sotoe^weeksbefpre, * becomes a sort of distant warning of the feeteity of be- ginning preparation. But on the preparatiSKabbath, a number of duties and exerdses. in the Vie^lFthe ap- proaching ordinance, are prescribed; which^ from theii* immediate connexion with it, are not understood to be ^®J?«**"y on ordinary occasions. Now, from what is ordinarily said on these occagiions, people, even the most careless and^irreligious, commonly infer two things— that gomgto the Lord's table is an impcnrtani^ duty, a duty wmch^it would be very criminal and dangerous to neglect, and which, being performed/will be attended with jome spedal, though mysterious adi*htag&, such as, eating the flesh, and drinking the Uood of Christ, Ac. ; and, that a 4»gidar attendance on the public services of the week, and some attention to the ^rsonal exercises prescribed, will prepare for the due p^ffoi^jxiance of this necessary duty, idea thus impi^|s|^tij&o« their minds, t*at 4ie Withth* would-be holiness of a^ righteoufiness of a ye bation of Go4, what without faith, withoil^ compe i^secure ;(^ favcy * See Dialofliaes on the Lord's Supper/p. ih-jJTbte. the un- jppro- 9xpected, b^t thatlorbliltudte ^ -itan<»; ^ihout l^k^ tv '■ •«y?^jF'*^»''-" J» «■; sion oi^ benefit TlNBINCnr 0* BJLO&AiaKTAZ. PEBlOSXirO-DATd. 18 without We to God, tohk law» to his jfen. or to l»ii people, Bhould, after » fe^ foru^al prayers, and other pre- scrioed duties, during the Saorameui week, be ipund at the oommunion table, on the Baeraiueni SablMkili, in the expeotation of clearing scares with^'their Mi^er,. who will as naturally, and ascertainly, tu^ again: to their vioes, as the dog to his voniit, or the soir to the mire f It is impossible not to see ^h%t »rttinolns lu^^ this must become to multit\ides of 'precious *bulsi What a sad and fearful prostttution of il' sacred ordir^nce> ««id what i| dift< torted viowx)f to simple and^'holy roligi^ of Jesus, it must present to the world. Whereas, let it be exhibited in its scriptural frequency andsimpltdty, IM it be divested of the pitede of extra services that now* mar its beaulgr, and ob^e its meaning : let people bfe taught' |hi^t it is not any course of preswcibed preparation, but th6 posses- , a ni?evious character, that giv«?8 right to i% and Sit, and %wiU,%thel5e8sing^^^^ gofaar to prevent thdse evilsl \k_^u* <* Frequent Wd simple communion," says Pf, Mason, " wiil probably pur^ the «Jhurch Of unworthy members. Perhaps theTe could not be devised a more effectual expedwht for ^^Uing rid of them, than employing thftm in spiritual work. With abundance of fonnaiUty, they ' may attend to the notorious externaU of religion: and as^ ; a bridle to conscience,! and a set-off to character, iliey may have no objectbn to the communion,^ Uhemttftp often. fOnce 9r twice a vf^ will do. But strip this preoiotUi Ordinance of the adigtions that nurture legahty, and flat- ter pride ; let it be as plain as the Bible made it, and as ' often as a believer needs it ; let there be nothing to ; render it impressive, but its subject, or alluriiig, but its spirituality; and mark the consequence. , The former zealot will cool. Njovelly, decency, example, may seour*' « his compliance for a while ; but' it will be strange if his impatience do not at last get the ascendancy. . Without „ affection to Jesus Christ, he will tire of His Supper. Without a ^ciple of spiritual life, he will count spintu^ worship intolerable ; the more spiritual the mor^ intole- » rable ; and the holy communion, the most intolerable of' all»» His sourwiU lofithe tid heavenly inann% and by degrees he will drop off."*-^" Are there not many now," says Mr. Bandal, •* who bear the fatigue of waitingpn » * Letteirs%n fregqent Ctommnnlffli, Lettwfc \t in C< O .9 l> n o I \v «« h. 'i T-^y"" r JT^^T-' 4>yTH(y^«j|pf-BWTgT»— "SF ■ ■y J^T-' ^ ,J? s jr , lifr' u A Mtnf nrQtrntT nnro thi (micnv •'k3ln> jearly Sacrament, fior different reaaont, who would tire ov tn hiubitnal continning in what they have no reMi for, Ojjr a ohnroh tire of them f>* ' The late Mr. Brown, of Hitddington, acoounta, in the foUowing rational manner, for the ori|pinaI deviation from the primitive h«quency and simpbcity of the Lord'a Supper. — ^^" When tiie church began to rfuure the smile* and support of the Emperor, and his court, multitudes, influenced by capal motives, thronged into it, and they Sere eaidly admitl^ though indeed many of them were r from being visible aaants. These carnal and court Qiristians disluced being frdm week to week employed in ■elf-examination, and other preparatory work, or living under the impression of so frequent aiid Holemn approach- ing to God. They also disliked the timpjiuity of 1his, as well as other gospel ordinances, and were mightily fond that tiie Christian worship should be modelled as near the Pasan and Jewish forms as possible. The clergy, possessed wiui the same vitiated taiste, and. besides, being very solicitouB to procure to themselves the favour of the great, tnmsfdrmed the Christian worship according to these patterns, "t To the same purpose, speaks the late P». Enddne— ** In the fourth centiir^, defection from the primitive purity of the church, began more aiid more to M>pear. The most probable cause I can assign for this is, that till then the religion of Christ^ being jpetsecuted, few professed it, who had not felt the power of it on their hearts. But soon after, Christiahity becoming the estab- lished religion of the empire, a greater number of hypocrites, from views of wordly interest, intermingled themselves with the true disciples of Christ ; and m a oenturvor two ihore, 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, and the obligations to frequent it. Hating only the form of godliness, without the pi>«irer .of it, it is no wondpt that the frequent return of religious exercise should be un- maj and disagreeable to -piem. Their example would soon be followed/by lukewum Christians, who had fallen from their first love. "It I^onjl the -foregoing extracts, we see to what these rea- peotable Presbyterians attribute the first departure from - ♦, Letter to a Mhiister. tn, ■■ ■ - --^-.----v-'^-^^"^ \ t Apology fiwftvi^iMntOoninuiUmi^ II* U.;: IPlMiitaOaii, Ao^ secttop % " •■■■, -W /-'J" V'i :--'• ^ F^-^'TT-irw^jfewJ it J » TBin>»OT Of UO&AMIIITAL JPISAORXVO-D^TS. IS the simplioity of Ohrkiiftn wonhip— to fhe mtrodnotioii of orowds of unrenewed men into fellowriiip with the ' churches ;, %nd if Bimilar oauaes produce •muUur effeotn^ wherever this prakstice i» continueoL all attempts at sortpr tural' reformation will be defeated by these duuraoters. We need, not wonder that the Reformers, wii^ all their influence, could not parrr their reformation, on this head, to anything like the Bible pattern, or to what they them- selv#s saw to have been the primitive practice ; when we consider that multitudes embraced the reformed dooiMnes, who gave no evidence of conversion to God,, and tiliat all who became Protestants, were admitted to fellowship wi^ the Protestant churches. Principal Baillie, of the Uni- versity of Glasgow, one of the Oommissioners from Scot- land, to the Westminster Assembly, in one of his Letters» Tsays,,that not one in. forty of could be reduced to anirthmg .like scriptural order or discipline, or that such fearful crowds of unconverted men could be brought uAd$ir the influence of the authority of Christ, or of tholove'of his' simple and'holy institu- , tions ? And ill ploportion as tiiis sttfte of things continues, k^-thatpropoiHion is reformation, in regard to the Sujbper, . W any other pl^t of j^ptural order, unattainable. 1 am persuaded that theijn are now very few gOcUy ministers, who have t]^<3|ight jat all on this subiect, who are not convinced in'» |heir consciences, that the Lord's Supper ^ wa» dedgnedf incl tontinued for aget to be a weeidy wwii- y tuMt ^ ihe Ch/riitiam.'ifl^iiv^atwn ; and that, couse- ' qUJBi^y,. i9acn|9iental prealhiug-days are not only uu- ' scriptural iiiv^ti^ of men, but also the cause of mudU deUtrion, the source of much self-righteoiisness, and the occ^tton pi a dreadful prostitution of this sacred ordi- nance. * ■** But then, as most churches are now composed atid constituted, they are aware that any reformation, worthy of the name, is quite out of 'thcquestion. Henc^tthey endeavour to.nii$ip the most aiid the best of thangsap they are. - Inaeecl, when men prove to a demonstiraitioit, -tiiat the Lord's Supper was for ages a weekly institution with the followers of Christ, with what grace can they "insist, as Randal, and Erskine, and Bro^, and others' have d■' ■ rH ^' ■^■'" .,:*;:.-:/.. r. .::-v'Xfk ■ Mm^m^^pM \-- "/■ -'s^ :iv., ' 1 m> ' . nmovro' >'*( ON PREPAEATION tl)c toxys 0ttpper. > In 1^ il^tter from » HinUter to one of his lUted Hewren. • M ^ n i l FRiBN0f-^I b»v6 t»een so impresaed about the ciroum- •tances in which I a»w you last Lord's day, that I cannot rafrain from telling you what I tiiink and feel relative to your conduct. May tlie Holy Spirit ol all grace guide my heart and p^, itnd so engage your attention, and impi-ess your heart in reading, that our labour in writing ^d feeding may not be in vain. Think not that I am about to accuse yott d any o! those crimes which are punishable by the law^of men. In this respect, you may be as blameless as Paul was before his conversion. Neither suppose that I am about to rank you with those who soo^ at our holy profession, for you attend all stated seasons of wor^p, an^ last Lord's day you appeared much impressed at the time of dispenmng the Lord's Supper. But I was grieved on that occasion by observing that you ranked not with the flock of Christ, but with the promiscuoiw multitude — an observer indeed, but not a partaker of ti|Mi feast of love— a hearer, but not a doer of tlus part of tM will of Chrjst. How you, fe)^ on^ the occasion, and t whether you reckon your conduct qMul .<» justiflable, I know not. God knoweth. iBvU^^shall, in love to your soul, now set before you the IosMIk tKd- danger attending yoUr present conduct. , 1. Want of a connection with ajchurch, prev «.■ % ■ . S ,f ijf ».«». « 9 OK PMPABATl6lf FOB THl tOBD*» fTTIfVft- 3 When you see the Lord's tfljble covered, and aU things ready, and remember that fon also are invited to oome to the feast ; your refusing to come, bears an ap- pearanwf of ** making light of it.** , „ xv / » 4. By neglecting christian ordinances, you lose aU the : present advantage, ai»| future rewards, which a right per- formance of them wbuld afford. 5. You deprive yourself^ of the blessed enjoy««iitof God| in his ordinances.' ""^T 6. You^exclude yourself from the love, and eara, Mitt sympathy, and supfbrt of brethren. 7. You deprive yourseK of the use of various means of eanctification, and who can teU how far it may be oiHiig to ttiift cause that some secret besetting tins ' 10. You lose the benefit of the obUglsfciDn vemm ««» liakinj^ a profession, to nr^ai^ so as to support that pro- f«silan. ' . : » . _ .- , ' ' ' It Itt ^landing aloof from the Church of Chnst, you ; , ^ , -ii^thhold from it all the advantage which the right per-. ' .' ^Iformance of sodai duties woiuld afford, , . / '" ; ^ la, By ranking with the 'piomiscuo^' multitude, you - * ;", "■' .lengthen their hands, in matofOight of *he least M i^ve, aud in working out their Q#nruiii. la By/w«ilHiig■ ,' ''■'' •■ ' ~~ 1 A \ T . *■ ' I .* av fiiPABATXOir roil tbi i.omt>*g tirpptR. 3 tion uid repentance. I have set those particulara in nu- snericol order before ytnif that you may see and feel your danger ; and what adds incalculably to this estimate, is the danger of losing your soul also by negl ,|i : it Uyoor duty to repent aild believe the Ooepel without A moment's deUy, "M proceed henceforth in faith to ob- serve all things that Ohrist hath commanded. But perhaps I have mistaken your case. You probably conceive that you have repented, and are willing to at- tend to christian ordinances, but that you are not yet determined with whom you shall unite in religious fel- lowship. If so, you tread on difficult ground, you waUc on slippery places, and stand much in need of being put on your- guard against the numerous snares to which you are exposed. The maxims of the world— the influence of carnal relatives— wordly interest— the fear of man— dread of the crosa— love of the praise of men— and the desire after the gratification of fleshly propensities, all stand ia the way of scripture obedience : and every thing wr<«g in the imagination of your own heart, will lead you to make a wrong choice as to your religious connections. I would wish you therefore, first of all, to solve the impor- tant question, Whetlier in the choice of the church you may join, you wish to please yourself or God ? If you are minded to please yourself , it matters little with whom you unite ; for fellowship formed from such a motive, is altogether foreign to acceptable obedience : If, on the other hand, you feel the importance of^being determined by what will please God, you will readily perceive that nothing will answer that purpose but what is purely scriptural : And in proportion as the saving love of the truth disposes you to follow the Bible only, so will your sou) loathe and abandon the spurious inventions of men. Now I feel confident, that after reading those numerous passages of scripture, which express the Divine displea- sure against impurity of commimion, and which eom- , mand the Lord's people to separate from the ungodly, and from those who have only a form of godliness, but deny its power ; you will not be able to unite with any church of mixed character, witl^ a hope of pleasing God. Nor will your conscience allow you to unite with any churdi whose order and governmeC^t tend to bring you " ■.'^^^ xm fuepa&ahoh fob ths LaftD*B strrrrau into iubjbction to tho will of men— to prevent ym trcfm obeying aomo of tho lawa of Ghriit, (particularly th«l law, Mat. xviii. IfklT), or to deprive you of meaas and liberty t<^ lervo him in all things, with an enlightmed «nd willing mind. Obeorve, my friend, that Ood will not accept the obeer- yance of the Lord's Supper, unless it is done scripturally'l When tho Corinthians departcjid from the scripture rule in attonding to it, Paul said, "This is not to oat the Lofd's Supper." Unless it is observed In oommumon with pro- per oharactors, and according to the Divino rule, and for the ends of Divine appointment, it will neither pleaao God, nor pr^ yofir sotd. Do not deceiva yourself, as some have done, by suppot- ing that if your own hoftrt is right in the service, form, and manner, and oonnections are of small importance. A right oondition of heart will follow the right ways of the Lord i and ijghout- regard to the Divine will, the most «peciou8 npplftanoe of seriousness and devotion, is only an abomina^n^in the sight ol God. / ^ But you are probably settled in your mind aa to the principles of scripture order, only you think you need time to prepare for eating the Lord's Supper. If this is your case, I fear you are mistaken as to the nature of pre- paration, sai^ I conceive that mistake co|tfriBts in making this preparation your own work, rather fShan the work of the Lord. If you think of preparing yourself, you indeed need much tins^^^much more time than you will be al- lowed to have ui the world, — and all this time and labour, with all you can expend on other physicians, will leave you nothing better but worse : but if you employ Christ to premre you,^ he will do it speedily. AU things that >vided for preparing you for the feast, are ready, IHR^ demand, for all who will seek and roceivo ihem fredlfi.JtWhat then can you getin by taking' time forpropara^jfL Will Christ bo loss willing to bestow proparal^lyy^Hngs this day, than ni^xt, month, or iiext year 7 Will y^v own heart be bettw dispoaed to boq]^ w A'*!,. /> ** I . 1'' :■ It 111 !| .1 jf'^^ OH nuwAmATidv f om TSi loai^'i suppib. rJ Mid reoeive them when jovi have grown older and vcfn hardened in un Uuui at thii preeont moment ? WiU Satan be more willing to pwrt with you after you have eerved him a while longer, than when you fint thought of turn- ing from him to the living Ood? And besidee, it ii by practice that aU the Lord's people are prepared for doing his will What would you think of prep^ng to labour the ground, without putting the hand to the plough 1 What would you think of a few days or week*' prepara- tion for sucking, before bringing the child to its mother's breast ? Alas, my friend, I fear that your plan of prepa- ration, would end in starvation and death. It was not after this manner, that the primitive disciples were pro-i pared to eat the Ldrd's Supper. On the same day, they heard the Gospel, and "were pricked in their hearts," and << gladly received the word," and wero " added to the church" for continuing " stedfastly in the apostles* doctrine, and fellowship, and in the breaking of bread, and of prayers." Nor is there an example in the whole of the Now Testament of one acknowledged to be a believer, living out of connection with a christian church, and in the neglect of christian ordinances. Ara you, like some, afraid of making a public profes- sion, lest you should dishonour Christ by sinning after it 7 This is a most iing'i^'^^ caution, for one to be afraid of doing what is right, lest he should afterwards do what is wrong. But why ivre you not afraid of dishonouring Ghiist by making no profession, or by sinning bef oro you make a profession ? Why are you not afraid that sin, in either case, will wrong your own soul ? And why aro you not stirred up by your fears to attend to what is necessary to keqp you from falling 7 If you are afraid of falling in ' Qod's ways, what security have you against falling in yonr own ways 7 And what reason have yon to think that standing in your own ways will afford you good standing in the day of judgment 7 Or supposing you aro in danger of falling in eitlier way, whether it is better to fall in cixGumatanoea whero no m|pwill ea^ for your — .ji — . — ^- OM r%«PA*ATioK warn thi LomD*i ttrffM. •oul, or •« in " tut way of ohiirohi the cUy i you to do' in ,thr«n who will Ubour to restore you ugmr Indeed, I owmot wonder falling while you etand out iion. While unconnected «{y without the vineyard, ^^ tegarda the work which Ood require* youi^aom^.ineyard. You are .tanding^ tjie ene- miee' ground, expownl to their inare. and aa-ulta, and excluded from tho watchful care of brctluren, and the rtrengthening influence of Divine ordinance.. Property ^K)aking, thi. ii • laUen condition, from whwh you need to be raised, ' , t lu^ Some have pleaded for delaying the obwrvance of ti^e Lord'. Supper, till they got removed from wme ungddly family, or neighbourhood, or companioni^ from whom they are expowd to .trong tempUtion. Have you ever reaioned in thi. way 1 It i. like refu«ng to take medicine till you are recovered from diaeaw. A*i. like refuttng to put on armour till you have e«japed from the enemy. If you are expowd to tempUtion. you rtand in greater need of the appointed mean, of proeervatlon. Were yoti properly concerned about the condiUon of your ungodly aawciate^ you would rather rewWe ipeedOy ' to exhibit before tliem a fuU and con.i.tent view of the christian prof e«uon, with a view to awaken and win them to Christ. Were you truly alive to the honour of Ohrirt, you would loM no time to conf ea. him, and glorify Wm before thow in whoM prewnce you have formerly du»- honoured him. Beware lest you be ashamed to confew Chriiit before them : for he hath said, " Whosoever there^ fore shalloonfess me before men, him wiU I confe* alw before my Father which U in heaven. But whoatHiver diall deny me before men, him will I .!«) deny before my Father which is in heaven," Mat. x. 32. ,^ But you are probably hindered by some ne«r and dear relatives, or compiinion^ who though they make_apro- fcMionof religion, are avowed enemies to that kind. ol oommumon which your oowwienoe approvei •» >itog '.»'■ '' '1 t:---- J ■. ,4 ,,iL- ■W ^^' *-*\ ^wk A. ^ f A'<»-» 3 '.-ru: . t 1.0 I.I 1.25 i^ I J 2.8 ■ tit 3.6 4.( 1.4 2.5 Izo 1.8 1.6 MICROCOPY RESOLUTION TEST CHART NATIONAL BUREAU OF STANDARDS Standard reference material ioioa (ANSI and ISO TEST CHART No. 2) 8 Oir P&XPABATIOM^ FOR THE LoKii^S SUPPER. Q ^^ f;. 4. . scriptural. I know of no influence that is more likely to stumble the weak and unwary : and I know of nothing that is better calculated to deliver from it, than the effectual working of that impressive saying of Christ, " He that loveth father and mother more than me, is not worthy of me : and he that loveth son or daughter more than me, is not worthy of me. And he that taketlf not up his cross, and followeth afteir-me, is not worthy of me. «f But you will say, ** I have been thinking of waiting on some of my friends, with the hope of bringing them along with me." And what if they should keep you waiting till death come, and find you never having once shewn forth Christ's death at his table? What would have be- come of Lot had he waited in Sodom till his wife was brought out of it ? You know not whether any of your friends will ever be disposed to go along with you. It ia more likely that they ma^ succeed in bringing you along with them to a worldly communion, than that you should bring them along with you to a scriptural communion. If you would bring your friends forward, you should go before them and show them a good example, and give them proof of the sincerity of your prof ession. So long as you act otherwise, you will give them occasion to think lightly both of the ordinatices which you neglect to ob- serve, and of yourself in recommending to others what you will not touch with one of your fingers. Some outer-court worshippers excuse themselves in not imiting with scriptural churches, alleging that bad characters are found among them as well as among other churches. If you axe so impressed, I beg your attention to the following considerations : — 1. Taking into account the very strong popular preju- dice against these phurches, and the consequ^it disposition to " speak evil against them falsely," you should be very cautious in taking up an evil report against them. 2. If you have heard of bad charactors being fbmd in these churches, you. haiw also hesuBd of such boing of I was OW PREPABATION FOR THE LORD'S 8T7PP«B. 9 : * put away. It is not the occurrence but the wUful reten- tion of open sin that constitutes the corruption of other churches. - , ^ i «a/i 3 Though it may be true that some who have slnnea have been retained ; it may be true that they have re- pented, and that afi has been done for purging the church frpm the eflfects of their sin, and for restoring them tQ felfowdhip, which the laws of Christ require. .. . - 4 You may err in expecting more punty in this im- perfect state, than the scripture account of human nature wiU warrant. It is not, lawful to put away ^ man for every fault. The scriptures speak of the " weak, y.'lm^ infirmities must be borne with much long-suffenng-of " uncomely parts," whose rash, imprudent, uncourteous behaviour gives cause of grief to the brethren, and p||nce to the world— of disciples walking disorderly, who aria not to be counted enemies but admonished as brethren,--and of occasional swelling and tumults arising from remaining corruption which must be subdued by the influence^of truth But such defections of christian character, di^er very widely from the total want of Christianity wludi la BO manifest in the ignorance and gross iinmorahty which mark the character of the majority of worldly churches 5 It4s possible that you may be privy to some fault which is not known to the brethren, and for which they are therefore not accountable. But perhaps you are not aware that in that case th& sin lieth at your door, for it w just owing to your not being a member of the church, stand- ing in your place and doing your duty towards the oflfender as commanded in Mat. xviii. 15-lT, that such offence la % not removed. I know not whether you are of the number who are stumbled at weekly communion ; but I know that you are exposed to the influence of some who are clamorous against it. And what are the characters who oppose it 1 We never heard of disciples, , either of primitive or modem times, who attended to weekly commumon, com- plaining of its frequency. Those who thus compbin. ar© * V M!:j^^(Sft» ^ilfaiiii&«,ub.tiS 1 ^1, J 10 ON PREPARATION. POE THE LORD*B SUPPER. persons who attend to that ordinance very seldom, and, in other respects, not according to the rule of scripture. Now I protest against their judgment on the following grounds : — - , 1. Hjaving had no experience of weekly commiuiion, they are not competent judges whether i^ be attended with good or evil. - 2. It is necessary for such to reason against its fre- quency, in order to justify themselves in attending to it 80 seldom. 3. It is owing to want of proper enjoyment of the ordinance, that such object to its frequency. I hold it as a general maxim, that the human mind desires fM- queut use of what affords enjoyment. When the Gentiles enjoyed the doctrine which Paul preached, they ''be- sought that these words might be preached tp^hem the next sabbath." And I am sure, that all who enjoy the Lord's Supper, will desire to* have it dispensed to them next sabbath. From my own past experience, as well as from the testimony of others, and whait*m% be inferred ' as a consequence of departure from scripture rule ; I am persuaded that, generally speaking, the Sacrament Sab- bath, as it is called, is not a day of rest and gladness, but of bondage and heaviness. How can it be otherwise 7 .The great mass of the communicants, on such occasions, are characters to whom the sabbath itself is a weariness, and who regard these extra services as a restraint on their wonted carnal pleasures : and those among them whp have obtained a Bible instruction, are likely either to bo smitten by the remonstrances of their own conscience against their unscriptural conduct, or so hardened by ob- stinate neglect of knowii duty, as to be incapable, of being rightly exercised, either about the e^ of sin, 0r the joys of God's salvation. I have my fears too, that many reason against fre- . quent communion, in order to provide for frequent in-" dulgence of sin. I cannot conceive how any can urgOai the impracticability oiF preparation for weekly communion without meditating the appropriation of some interim season of laxity for the purposes of fleshly gratification. No one who admits the obligation to be? daily prepared for death, can argue against the practicability of weekly preparation for the Lord's Supper. And those who are otherwise minded, would likely be very content with hav- ing tl^e Lord's day, and every thing connected wj% the ' ^• - > fre- » ON PRBPAEATION FOR THE LORD's SUPPER. 11 Lord's word, and ways, aa seldom intruding tipon them as the Lord's Supper. But you may have some «ccrc< reasons for halting, which you are not willing to avow. Are you afraid of the cross ? If you cannot bear the cross, you cannot be a disciple. If you cannot bear the cross, you will remain under the curse. Do you Jovo the praise of men? You may obtain it by following the ways which please men, but this gain will cost you; the loss of the praise of Cxod. Are you stumbled at the poverty and smallness of the number of some of the churches, as if you could readily unite with such as the thousands at Jerusalem, while you cannot find it in your heart to take up with such as the twelve at Ephesus? This would shew that your mind is in quest of something else than the obedience and enjoy- ment of truth ; for Divine truth, and the presence and en- joyment of the God of truth, are the same among two or tlfcree, as among thousands. _ . , ,. Does your halting proceed from some secret sin harden" ing your heart— separating between you and God— pre- venting your accesa with confident to him in his ordi- nances ? This is an alarmmg case. " Be suro yt)ur sm will find you out. " He that covereth hitf sin shall not pros- per, but whoso confesseth and forsaketh findeth mercy. If you cannot get your sin destroyed, it,\<^ll destroy you. Repent and bring your sin to the cross that it may be crucified :■ and have recourse speedily to that frequent review of the cross, in this ordinance which God has ap- pointed, ^s a means for j^eventing your sin from havmg dominion over you. > » Having thus adverted to some of the probable causes of detention, I shall now bring to view what is necessary for overcoming them, and foY iucUning your heart to keep this feast of love. Christ says, " If ye love me keep my commandments." He wants you to love^him, because love will overcome all your difficulties and^P^f" iudices, and render your, obedience easy, and prohtabie to youielf, and pleasing in his sight. And surely poor lost sinners have good reason to love him who loved thein, and gave himself for them. He had compassion on them when there was none to pity. He provided for the p^- ment of their debt when they had nothing to pay. Ud accompUshed for them a full and free salvation when they Tfrere lost and helpless. Andheaccomphrfiedajlthia by hia death in tlieir Btead, as a fruit o£ Jub eternal low <•' 1 p.-tSt^A. ^i'^Wys^w^'-d iV .M.-^. 12 ON PEBPARATION FOB THB LORD'S SUPPBB. * to their soula ; O my friend, this is most? melting, and winning, and constraining. It is by belieVing this, that the burdened sinner is delivered from ie&t and bondage, and inspired with hope, and ccinfidence, and joy before God. It is this that makes willing to bea^ the yoke of Christ, and to bear his cross—td follow him Wholly, and to count it good to draw near id him at his t^ble.-vlf you believe in Christ, you may weijl remembet him at his table, who remembered you on the cross. You may jfeU remember him weekly in this ordinance, who remembers you 'daily before his Father, and! watches ov^r you every moment. You have good cause io shew forth liis^death, for it is the life of your soul, and to remembpr his love which has procured for you all th^ good you i^ossess, and all you have in^prospect, and to love him who iii:st loved n v. w -- .. h^ while I feel so cold and lifeless, I dare not venture" v But your no| having gone sooner tO the Lord's table, W perhaps the main cause of your want of love. Your lo^ft \ must wax cold, if you neglect what is necessary to exercise -\ it. Your natural i^petite, would be\ in as bad conditiOTi- ^.'! as your love, if you were as backward in the use of what is needful for the body. What if the n^^ect of this duty be the very thing that has hardened your heart so that you cannot love the Saviour? You cannot love one >yhom you have injured, till you repent and adb dutifully towards You are now acting injuriously towards Christ, and never love him but in doing his will. You have long id between two opinions. If you would find rest to youil\soul, and-uerve your generatianl and ltdnour the Savimir, hear his voice, and do his will,]and do it quickly. For b&iold he cometh quickly, and wi|l render to eveiy one according to his works. / I am yours, sincerely and f adthf ully. w hal^ IftVEltL AKP GlJSOy. PBIWIWS. TQBOyTO. !:*■;/• 1 t ::•■■■'- I . CHURCH STANDARDS. LETTER npx A CONGEEGATIONALIST TO A CHUECHMAN. My mar Fbibnd,— You ask mb with an air of surpriM how I could venture to unite with a body, not only dif- fering so widely in its constitution from the Presbyterian church, but which gives no public pledge of orthodoxy, such as our forefathers deemed essential to the purity of a Christian church and to its saf iaty from the inroads of heresy. I do not at all wonder that you should, on tho latter ground, so strongly object to the course which I have ad|3^ted. I at one time felt the force of the objec- tion as^wei^fully as you can do, nor did I, let pe aaauie you, adopt any summary mode of disposing of it. I had every inducement on this as on other grounds to defend my position, anii could I have done so to the satisfaction of my own understanding and conscience, I should ^r- tainly not now be the apologist of what with unfeigned sincerity I once condemned. The agitation of the volun- tary Controversy, I am free to acknowledge, produced wi entire change in my mode of thinking on religious sub- jects. I had not been accustomed to refer to the word of God in defence of my religious principles ; much less had I impressed upon my mind the importance of maintain- ing that divine truth, as revealed in the Scriptures, is the ONLY perfect rule of faith and practice. Having, there- fore, beendrivenin tho defence of my views of ecclesias- tical polity to ti|teible, as the only source of authority and law, I was Iv naturally, and indeed inevitably, to submit to the iomi test my views on collateral subjects, with the firm determination to defend nothing, howeVer hallowed to my association, except what should appear, accordmg to the betA of my judgment, to be vfarwnted by divine revelation. I shall not trqubl^ you with ft de- taU of the dromnstancea which led me first to jpubt the >.» ^■- CHURCH STANDARDS. 11" " r I li: f i. nocessitylor expediency of church standards. It will be enough rhat I briefly state to you the process by which I arrived it the conclusion, that I could with porfcct wafcty and consistencv "unite with a denomination which not only disclaimed the use of these so-called safeguards of orthodoxy, and uniformity, but actually esteemed them as unnccQUsary, nay pernicious. I had, never heard of church standards being pleaded for on the ground of scripture precept, or example ; though, from the importancce attached to them by those bodies who hold them, the contrary might be expected. They are pleaded for on the ground of expediwicy and i^ecessity. Now, I at once allow that many things are ' both expedient and necessary, for which we have no direct precept or example in the word of God ; but such things wiU always be found in harmony with the spirit oi divine truth. In the outset of my enquiries, it seemed to me ^ very like implpng a reflection upon divine truth as im-^ peiiect, to plead for the necessity of human coiiftpositionB occupying the place which church standards do. I, there- fore, was led to inquire, What are church standards, and whence arises their necessity? Here my inquiries branched into Uie following partioulars i— 1. Are they apUiiner and ckarer statement of the lead' ing truths of the Bible than is given in t/ie Bible itself?^ They do not profess to be a tra/nslation of any portion of the word of God ; they imply, therefore, no reflection upon the received English version as suclu If they are hejld to contain the leading principles of the bible better arranged and expressed, and in a manner less liable to perversion, than in the- bible itself, it is implied directly, that words which man's wisdom teacheth fCqs> better than those in which it seemed good to the Holy Spirit to con- vey to men a knowledge of the will and chaiAtcter of God. Such an implication, those who plead for the necessity ol standards would at once deny. " I wouldi not lurge it, then, more especially seeing that there is not a scriptural prin- ciple expressed in any standards, with which I am ac- quainted, which is not fotmd as clearly and explicitly stated in the bible itself as language c^msidmit of. It would be strange indeed, and involvjWan imputation of defective wisdom on the part of (^ to and to teach may poafeibly bo erroneous 1 Can I recog- " / nise authority in any human exposition, and yield^ that authority without giving up the main principlea of Pro- testantism ? If thestandanlfl be expositions, I mayjiold to them just maafaras my judgment directs; butthati* to deny their authority, and to place them beside Henry, and Scott, and Doddndge, as friends to be consulted, not as absolute maaters to he implicitly obeyed. 3. Are they symboUccd, that i*, are (key ahdracU of divine trtUhl . ^ . Abstracts may bo useful, but when made by imperfect men must necessarily be imperfect Is the bible incon- veniently large, or difficult of reference ? If not,, whence the necessity for abstracti regarded practically as of equal authority with the bible itself ? In your church courts reference is made almost exdutdvely to the staiularda — a direct i^peal to the Scripture is deemed unconstitutionaL Whence Uie ground fo^ this deference to an abetnu^t, and whence the security that those who prepared it gave every truth its place, and its due share of importance ? Whence the consistency of conducting the most solemn ecclesias- iical trials upon the understood principle of forbidding an appeal from human formulaiies, to the truth of God as dictated by his Spirit, -and which is more dear/ more simple, and as accessible as aaj human composition can be ? I can appreciate the standards as abstracts of divine truth, and find ^em as such useful ; but I cannot give to them the place or authority of revelation, which would be tantamount to acknowledging them as infallible. 4. Arethey4estsofoT^doxyf llieycan onlyl»e so in as far as subscription implies belief in the principles they contain, and in so fur as tiiese principl eB themselv eg a re in a fccoid ance wit h d i vi n e tn i th » •^ V :i. 4 CSUBOB BTljrt)A»M. '^i ' But does subBcription imply belief ? Then, why not inb- ■cribo to the last pilge of revelation 7 Is it that the lan- g\iago of Scripture is more ontuvocal and less intelligible f That will not be pleaded. What rational grounds, then, for subscription to articles of belief in the mass, as m the " Confession of Faflh?" A man o! principle can only subscribe the Confosaion in the sense In which he under- stands it, and that from various causes may be in very important particulars widely diflferent from what was in- tended by the compilers. An unprincipled man will sub- Bcribe eten with the knowledge that he does not under- stand the words of the formula in the sense of the com- , pilers, or that he does understand them, but vfftually rejects them. What might thus have been anticipated in theory, has been established in practice. The worst of errors have sprung up in those bodies requiring subacnp- tion to standards. This will not be denied. If the pro- positions contained in the ** Confession of Faith" were put to the candidate for subscription one by one, and a tona fide assent required to each^ there might be deemed some plausible use in subscription, but this js impractj- ct^ble. There being no security, then, for soundness of sentiment, from the fact of subscription to human tests of orthodoxy, more than to the bible itself, it is prepos- terous to uiiold what is dei^onstrably so absturd m itself, and which has preyed so futile in practice. 5. Are they desigtj^ to secure uniformity and purity of doctrine? 1 ■• x. ^ Then uniformity and purity should be found whei^ standards are upheld ; but is it so ? In the Church of England every form of heresy is rife, and not more than a third of its ministers teach the doctrines to which they subscribe in the thirty-nine articles. The subscribers to a Protestant creed are the bold, zealous, and ^i^mg advocates of Popish doctrines and forms. In the Church of Scotland the distinction of moderate and eiMMWeJicorf, is not one which refers to church politics merely, but to the fundamental doctrines of the gdspel. In the pWier churches which hold by human standards, there are differ- ences respecting the most important truths of christiamty, notwithstanding strong affirmations to the contrary. How can human standards, even supposing them to be perfect, promote ptudty ? Can they be supposed better fitted to do BO than the oracl e s of the living God ? Does not the '1 - v^ W assertion of their necessity for that purpose imply a d«f ect OHUBCH BTANDARM. •• in divine revelation ? But, unppoRinR the jtandarda to bo pure, what nocosBary connexiuu is there between punty of d/»ctrine in a lu.ok, and purity of doctrine ma ^^}[f^v^ body ? It may be true that a body holding to the doctnno in their ntandards may bo pure ; but does the nurity of the book imply the purity of Ixxly ] If it does, whv is no* every denomination that assumes the name of christian pure, when they profess to take the bible for their stand- wd 1 If the punty of divine truth does not «"cur^ the certain purity of those who profess to a*"\«'« *^,;*» ™* superior exceUence attaches to human Btandards, or to divine truth thrown into the form directed by human wis- dom to secure that purity 1 It is a monstrous delusion to assr^rt that the purity of a church is to be judged of bytho purity of its standard* Truth in the book is not nocei^ Sarily truth in the heart, nor are the rules of holy hying iTthe book to be identified with hohness of practice in the life. The knowledge of divine fruth is progressive, and it would be extremely absurd to bind the minds either of teachers or taught, to a rigid adherence to the views of truth held by those who lived ages back In «» tar m they attained to the 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 ^^Ibble produo- tions of men ? Why shackle the unde^g^^dingft of fdl »uo- ceeding generations by demanding i^it f®!*?^*'® J???'; that whi?k i^^ti^oessarily be admittefto be imperfect Again arid again have church standards been altered , alway«, however, in. opposition to their ^^^f^^V^ ^^ is to prevent change for the better as weU as for the ^^^e. Divest the standards of their authority, that is, let them be a code of opinions not binding, and deviation from which involves no anathemas, and I have no objections to them. Do we then make void all authority in respect to reUgioud principle, and aUow every man with unp^nj^ to believe and propagate whatever seems gooa ^ hw own eyes? Certainly not. Heresy « to ^ detected by an appeal to the only perfect standard. By the dictates of inspiration alone may we condemn or approve, not erior th the l!>ible. There is, indeed, one sense in which their iilfeMority may h^ indicated, and that ii^, that tliey are not ipade the text- book in publio teacliiug. In some instances, they are even made to occupy this position, a^d in all cases, thoxigh not 4irootly the text-book, they fumii^h the doctrines to be taught, for every one who subacribes the standards ia bound solemnly not to teach any thing contrary to them. They are thus f/te iciits to which divine truth it to be hrough^f and ahould ' the preacher in liia prayerful study of the scriptures arrive at conclusions contrwy to the articles of subacHption. he ia bound to auppress them, however important in nia view, or to choose the alterna- tive of seceding from a^ body whose principles hel cannot maintain. \ Possibly there may be some other grounds for the de- fence of church stanaardA which I have not specified. If there be, I am not acqiiaiitited with them. I have looked at them with an honest desire to defend them if defensi- ble ; but the more I have enunined their claims the more thoroughly flonvinced have I\^felt that they are baBele8tk_ You may deem my language Atrong and irreverent ; but it is the language of unheaiiaiting conviction, not only that they ^tterly fail to secure the benefits they are pro- ■nf- ;. V / vil '.•«> ■'•— foMedly interidod to any more harmoniouB in doctrine, or more uniform in prac- tice. All that is really valualxlo in human compositions is avaiUiblo, while the obnoxioii» element of authority ia excluded. The ablest theologians of which Britain can boast, were men who dosiiiaod tho oxclusivenoHS of formu- laries, and pursued an indoiHjndent course of resoarcl^^ taking the guidance of preceding labourers where it ap- proved itself, but not slavislily bound bjr human opinions, as having the authority of law, or inspiration itself. Though I reject church standards as such. I do not depreciate the excellencies of the doctrines they contain, nor would I hesitate to subscribe to most of them, a« containing a fair statement ^f my religious principles, but not conceding -ip them the authority and weigfht which their advocates cWi, nor sanctioning implicit confidence in them, as they are but the productions of men. I may iaS?%q convince you of the truth of the views which I havja e^essed. I have merely given you a brief and imper- fwit statement of the reasons that have lied me to alter iny views respecting church standard!- Uowever unsat- isfactory they may appear to your ludgment, they may perhaps diminish the surprise excited by my V(Bnturingto , unite with a body which acknowledges lui their standard the Bible and the Bible alone. Here I might conclude my letter,.but I think I am warranted, after assigning my reasons for rejecting chtiroh standards, to ask you to consider seriously the validity of those reasons, li the Bible alone should be the test and standard of doctrine and duty tb individual believers, or to a church, then authoritative standards, whether ancient or modem, are inexpedient and imnecessary. But this is not all : they are positiToly wrong ; they are to be abandoned. Sumission to them trenches upon the auth- ority of Christ. To come under solemn obligation to hoar and hold by them, is to become disciples of men ; to acknowledge o^her masters than Christy and to makft "^^^ the law of Uod by human tradition. The faith of tho ad- herenta to foch itandards, io far as that faitl^bowa to «v •■' r> k A. ■rT ■■ ■V •~f'7«w^"" ■^ th6 auth9rity tbey o^im, itandiin the wiadomof men, not in the power of God. The question, be it remembered, is not at all respecting the orthodoxy of any particular standard. I have already stated an objection founded on the acknowledged imper- fection of all such compositions ; but should a confession of faith and formulary of worship be compiled perfectly faultless to the best of my judgment, I would as sternly refuse to subscribe my name to the document as if it were filled ''with the grossest error. I object to the prtnoiple altogether. I cannot bring myself into bondage to any man's system of opinions, eveif tnough, accoording • to my present degree of light, they may be tnie and sound. I cannot bind myself to make no advanoe in knowledge, and no improvement or extension of the views I entertain of divine truth as unfolded in the scriptures. Along with such an obligation, I should at the same time bind myself to give up reading the bible ; or, which is the same thing ▼ow never to admit a ray of light from that divine source more than I have already received. Some people think and say that if standards after all do little 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 maybe useful as books, while at the same time I m«tmt.ii.it. that they are hurtful and ought to be renounced as standards ; and it is in this character we have to do witB them. I inay have no 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 matters, and so on r but .with my present views of standards, I would withhold my subscription on the ground that, by append- ing it, I should be guilty of admitting human authority in matters of religion— robbing Ohrist of his glory, and tiie Bible of its honoijr ;.thus vlrtually>enouncing my bert hopes, and tramplmg on my strou^ei^ eonvictions. Yon have expresised surpise tha^ j l*iould venture to mute with a body of christians boimtfj^ together by no standard of truth but the Bible. All<^ ipd to express my surprise^that you can continue in, Communion wfth a church which acknowledged any other authoritative rule. I aim, yours, &o., w Greenock. XOBOHTO I LOTBU AMD «lBSOir, PBiaraiS. mutmiltmtliiiuiA •^f^ i i mJiim Si^itf>Sfiiftt#ii a-,» . ^ ^ -• uaST Bource Congrtgationaiiam: ITS OHARAOTER AND OLAIMa Tai Presbyterian form of church government has long prevaQed in Scotland. In its early struggles with Bpia- Gopacy, the mind of the nation was all but unamimons in its fovonr. Having been incorporated with t^S*»*« ^ this part of the island, the people have beenlW^ trained «nder its ministrations, and, till tho present century^ there has appeared no rival to its chums likely to gain much favour. Th« various secessions from the ohwoH «stabliahed by law, and supported by the State, wMck^ have ooonred within the last hundired years, still retain tiie Presbyterian form, and are, to this day as attache^ to it as those from whom they separated. Matters are vety different in Knghmd. Many of the dissenters from the Established church there are Congregationalists. The Presbyterians are few, and conaiflt in a great degree of Scotchmen, or their descendants, who continue to prefer the forms of worship and church order, to which they had been accustomed in their fatherrland. About the begining of the present century, many pioua people in ScotUhdliad their attention turned to the nature of a scriptural church. The consequence was, that many oonadentiouB and enlightened ohrifltian people ^ft the church of the Establishment, and other Pre8l>yteriaii tvanmnnitmnj and f oimed themselv^ls in^ phurohes i^pon the Gengregational model, ^pMse diiirdies, are at pre- sent upwards of » hundied in ^.umber. They are found in liU tb§ cities and large towns in Scotland. They ace ~ fwfktteired over tiie length and breadth of the land. Their preachers have penetrated iuto the remotest and poft iieglecto4 diftrioti, and, through their efforti, the 1 coiroRioATioirALinc : gospel haa been preached in many parte of the Highlands and islands, where, but for their services, the people must have long remained beyond the reach of the glad sound of salvation. In addition to these churches of the Oongregational order holding paedo-baptist sentimente, there are also not a few others observing the same order, and as rigidly ad- hering to what they consider to be the apostolic model, of the anti-paedo-baptist persuasion. And before the rise of those modem churches, there were a number of small christian societies, known by the name of the Old Independente, as distinguished from those of more recent origin. It is not the design of those pages to trace the histoty of such churches^ but to enter upcm the brief examinatian of a subject, which their actual existence among ua must often suggest to an inquiring and obser- Tantmind. What are the respective claims of the Presby- terian and Congregational forms of church government 7 What sanction does the Kew Testament give to the one rather than to the otiier, and by what authority may the latter intrude upon ground so long occupied by the former? It may not be superfluous here to make the obvioua remaric, that questions of religious truth and duty are not to be determined by their prevalence in this or that locality or by the date of their adoption. Had the doctrines of the Reformation been tlBted, when Luther att)se, by the number of those who adhered to tiiem, the ajTstem of Popeiy could have shown an overwhelming majority ; and so the cirors of the many would have borne down the truth recently found by the few. In like manner, were thd claims of Presbyterianism and Congregationalism to be decided by the priority of their appearance in any particular place, it would follow that the one might be scriptural and right in Scothind, and the other in Eng- land, both true in America, and neither in Sweden. It iasiuely needless to expose by argument the falitohood of the piindpley that in religion the soundneaa of a creed. ■^'**H»i»liHHM ighlAndfl 1 pie must 1 d sound 1 gational also not pdly ad- model, > 'ore the ; mber of i the Old 1 e recent 1] race the i] iie brief 1 ixistence | d obser- ' 1 ^rwhj- l nment ? j the one | ity may ^ by the obrioiu rurenot locality brinea of 1; by the ^ stem of 1 ajority ; owntiie r, were in any night be & ISng- len. It ^ ihoodof i creed, 1 in OHAmAOTBB AND 0LAI1CS. « or the oorreotnesB of a practice, is to be determined by its . antiquity, unless we go back to^ the highest christian antiquity— the apostolic age ; or by its prevalence, unless ^ it can be shown that doctrines are popular in porportion as they are scriptural — and gain favour with men in pro- portion as they savour of the simplicity that is in Christ. , , That we may be able to answer the question, what are the respective claims of the two forms of church government and order before us, it will first b$ necessary to examine what are the distinctive peculiarities of each. It might be thought that no intelligent member, either of a Presbyterian or CoiigV'egational church, could remain ignorant of the real points of diflference between the respec- tive bodies ; and yet, to an astonishing degree, ignorance .does prevail. Were the question put. What is the chief diqting i|iiih iiig peculiarity between the two systems, many would at once reply, that the Congregationlists insist upon evidence of true conversion to God, as necessary qualification for membership, while the Presbyterians require no more than a ** credible profession," meaning by this phrase, a competent measure of christian know- ledge, and a good moral character. Without stopping for the present to examine the accuracy of these terms, or the ptecise import of them, as used and understood by the respective parties; it is to be observed, that purity of communion, or a pretension to it, may be a characteris- tic mark of the one party or the other, but is not neceuarily the distinctive peculiarity of either. The difference between the two systems consists in this, that the govern- ment of a Presbyterian church is vested in the minister and elders constituting the Session ;— in the Presbytery, consisting of the ministers within the bounds, and one ruling elder from each parish or congregation, deputed hy his brethren ;— of the Synod, cqmposed of the presby- teries, and constituting, in the various bodies that have seceded from the Church of Scotland, their highest comrt ^f review, whii€^ in the Church of Scotland itself and in the Free Churbh there is the Gei^^ Assembly, formed <^ / # OONORlOATIOirAUIlC : of representatives both lay and olerioal, from all the PreBbyteries within the jurisdiction of the Church. To the General Assembly, appeals can be carried from the lower judicatory, and its decisions are final, jimless the* matter be removed out of the Ohurch altogether, and carried to the House of Lords. In Oongregational churches, all the members, with the pastors and deacons, in their own persons administer their own church affairs. The nature of ordination, and the powers conferred by it, Presbyterians regard in » different light from Congregationalists. The former say, that the power of ordaining^ belongs exclusively to the pastors of the chtirch, and neither solely nor conjointly to the christian people." {Brown'i vvndiaition of the Presbyterian form of Church Oovernment.) The latter maintain, that without the previous choice or consent of the church over which a pastor is to preside, no act or ordination can invest him with office or authority in the church. Acknowledging no ecclesiastical power but itself, each church claims the entire control of its oW concerns, and. of course surrenders all claim of right to interfere authori- tatively in the decisions of any other church. There is oonsequently no right of appeal from the decision of the church to any higher tribunal, no representative govern- ment, and no' ecclesiastical supremacy — all being subject to Ohrist the great Head of the church, and to Him alone. From this statement it appears, that the differ^ices between the two schemes are of no small Importance. They seriously affect the rights and duties of the people, as weli as the rank and prerogatives of the clergy. If the bishops, Or pastors, and elders ought to exercise sole authority in the church, the members of tiie church having neither voice nor vote in their assemblies, then it must be the usurpation of a right not belonging to them, which niembers of Oongregational churches claim, when Ijiqrdeliberate and d^de upon the admiision abd exolu- ■ion of memben, and every other matter of discipline, kdim .i"" ""f'lfiirrTii ,u "I 1 • »£u^&.M^ ^ ITS OHAKAOTSB AKD CLAIMS. f>. ■ ■■\ arrangement, or enterpriae, connected with the body. On the other hand^ if the members of the churoh have a right to hear, judge, and determine for themselves in aU ■noh matters, then it must be an act of gross injustice to deprive them of the right ; and for the ministers and elders to take the entire rule into their own hands, must be to exercise a spiritual despotism utterly foreign to the genius of the gospel, and subversive of the great princi* pies of the Protestant Reformation. That Reformatioa rescued from the hands of a dominant hierarchy, a uuijrped power over the consciences, liberties and lives of the ptople. So far a^ its principles were recognised and acted upon, it gave the^eople duties to perform, and rights to enjoy. They we>e no longer ciphers to swell the value of the clerical \imt« that stood at their head, but had individual importance, ^d individual responsi- bility, and collective power.* It^s but justice to Oon-^ gregationalism to add, that it maintaimithe independence of the Church upon the State — reject, therefore, the theory of a National Church — declines all government grants, or endowments, because these mcnre or less involve the right of State interference and control-— denies the right of the civil nfagistrate to exercise any jurisdiction within the church, and guards the interests of religious liberty with equal jealousy against the encroachments of sacerdotal assumption, and of secular power. ^ The question, theii, between Presbyterians and Co^- gregationaUst, being one which involves interests important, is surely one on which the New Testament may be expected to throw a clear and satisfactory light : and to that authority alone must the appeal be made. If it be the will of Christ that the government of his diurch should be vested in spiritual courts, rising in regular gradation of power, and extent of jurisdiction f rom tho Kirk Session, whose acts reach only to one congregation, * Bee the sul^ect touched npon in the foreffoinff pangmph. fUllj Ulustrated in the Tract enUtled, " What U a Ohuroh of Christ r ■i t:ai-'!*^^»B;(-^43(^ \ ■>'• ^\l CX>MaB10ATI0KiXISM '.a. to the Synod or General Awembly, who«e authority if acknowledged over an entire rogion, we should naturally expect to find the clear traces of this system in the in- •pired statute book of his kingdom. There must be ajuf divinum for it, otherwise it hat no claims upon christian men beyond those of mere expediency. If, however, the great l^ies of another and a simpler form of Church Government are actually drawn in the New Testament, then THAT must be adopted in preference to all the schemes which the wisdom of man may have devijMd, or the power of man may have enforced, or the ambition and pride and presumption of man may have sought to impose, under the sanction of divine authority. It is in the highest degree improbable that Chri^ haa left a subject of such importance to be determined accord- ing to the ever-viarying and often-erring judgments of men. We may therefore consult the New Testament in regard to it, in the confident hope that if we do so, with a single eye, we shall assuredly learn the will of the Lord. There are few defenders of the Presbyterian polity who now maintain the ^ui divvnum principle, and therefore it is unnecessary to enter upon the formal examination of the arguments from scripture. But if that ground be really abandoned, it is enough to say pf any other that may be resorted to, that it is confessedly suspicious and untenable. One author, (Brown) whose work in vindication of the Presbyterian form of church government has long been considered the palladium of the sect, has said, that **he has no wish that presbytery should'beretainecl any farther than it can be supported by scripture, and the moment that it is proved that it -cannot be so supported, he will be happy to see that it is rejected by the world. " (In- trod. p. 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 cause which seems to have dictated it ; and though the author has been long since driven from his main positions, he never acknow- ledged the fact Presbytery has not been without able in OHAAACm AKB OLAlMf. T AdTOoatea •inoe the time of the author her* referred to, buttheycannotbereviewedhere. Hemuiitbeahardyinan man who wiU now underUke to prove that thePreibytenan Oonrta of Review from the Kirk BasMon to the General Aiwimbly are framed according to> divin* model ; that onaohurohhaa a divine pattern for interfering authon- Utively with the proceeding! and deci»ioni of another— that tlie miniiteri and elders with or without content pr sanction of the membere of the church, constitute the rightful judicatory in all ecclesiastical matters-jand that the office-bearers either alone, or along with tflk people, have a right to legislate in Christ's Church. It would be strange, indeed, to pretend to be able to produce a warrant from Christ's own word, to invade his prerogative and usurp his office as sole Lawgiver and Kiiig. It is safer uid 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 assembUes called for the decision of questions from churches Congregationalists reply that this might be granted and yet that chapter be appealed to in vain as authority for the gradation of sessions, presbyteries and synods— as authority for there being a representative for every church or congregation, or presbytery interested in • the question— as authority for considering one portion or section of the church subordinate to another. In short, unless the Presbyterian Courts of Ileview correspond to the assembly of apostles and elders at Jerusalem in every point as their divine model, it is vain for them to plead for the Church Courto of presbytery as deriving any coun- tenance from this portion of scripture. The limits of this tract demand compression, and instead of discussing and refuting the arguments sometimes ad- duced for the divine right of presbytery, we may arrive by a shorter road at our conclusion, by simply stating the leading oharacteristios of that system, and exhibiting the corresponding features of Ooiigregationalism ; we shall then leave the reader, after comparing the two, to mj 'K .• oo^oEiaAnoiriLitM : 4 which of them is oommended to hii judgqaent and oon- ■deoM M oonfonuable to the mind of Chriit. 1. PrMbjtery gives uAihie power to the olMgj, and, of coune, by doing lo, deiyrivee the peof»le of their ju«t rights. SyoQ the hiy members of the preabytery — the ciders, are in the nomination of the ministers, so that even as naprosentatiTes of the oongrogation, they are not chosen by those for whom they act* Nor are they res^ ponsible to the congregation for any of their proceedings. This is certainly a direct violatiun of the apostolical pre- cedent, as shown in the election of the deacons of the church at Jerusalem, (see Acts vi a; "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business ; but we wiU give our- •elves continually to prayer, and to the ministry of the word. And the saying jieoued the' whole multilude : and THiT OBOBB Stephen,'' Ac. 2. Presbytery assumes the power of making laws^ en- forcing obedience, framing standards, creeds and confes- sions ; requiring subscription and adherence under pains and penalties. — And so a Presbytery brings all that profess it under obliga- tion to obey other hiws than those of Ohrist^-^nforoes compliance with human regulations under tlje sanction of ecclesiastical authority, and so accounts resistance to statutes of man's framing, as resistance to the ordinance of God. This may be viewed either as elevating human authority to a level with divine, or bringing down the authority of Christ to an equality with that of his ser- vants, to whom he has delegated no powers to make laws in his house, or to exercise lordship over his heritage. 4 Presbytery, by admitting the principle and practice of appeal to higher ecclesiastical courts, violates the spirit • W« believe that in aome presbyterisn oommnnities, this evil is in the course of being corrected, »nd that the roioe of the people is per- • mitted to be heard in the election of elders. VMaa«M A. m OBABAOnB AHV OCillH. * ©f robmiwion to th« decUion of chrlrtUn brethren, which Chriit enjoini, lubverU the authority of each chdroh in goyeming wd exerciwng diwipUne upon Itt own mem- ben, and often render, nugatory the ientenoe of the church compelling the mombow of it to hold fellowrfilp with thoM who have been adjudged unworthy of the ptiy vilege ; and,' by conie system, as we see it embodied in existing communities, that we must take its likeness, and not according to some ideal church freed from all the evils which actually adhere »«P« • Some sectioni of the Presliyterira Cbtirchep Vto oonntry "JHftv^ to the «rticle in the Confeeeion of Faith re.peotln« *»»• P0'»»« *»• olvUiWtfiitrateia religion I and •othJi'atJ«jritii,-»jitai-iin»n< Bit-if ifiirtiWVtJlHl'T -i m omAMAonm a»d claimi. II ^A poor, and unpopuli^. Wuui th«y wlU ««J P^/^JT world, b, widening tha door of admi«ion to their fellow- STA^ "moreover, ihey decline, on pnno.ple, the .coep- UnoTof government endowmenU. and if they do all tl^ in triet conformity with their profe.^ r^/TZr^S what they believe to be the apoelolical model of church government and du^cipUne. we can draw an i"'*';^';^* the practice a. wa^M from the theory of Uja r^^ partial And what i. that infenmot 1 It to that the .pmt Of tha two .ytem. of eooleiua-tical pobty U ^^'^'^^^ that the one ii favourable to «:riptural punty, to rtnct- ne» of di«5ipUna, to reverential regard to -the Uw and the teatimony " aa tha only rule and standard ; while tha . other, being fenced about -with human oontrivancea to # prewrve purity of flocrine and practice, la in greater danger of .ubatituting form and profe-ion for tha power and vitality of the truth-ia Ux in admiMion to com- munion— low to exerci«» di«5iplina, and, inattemptmg it. cramped and cumbered by tha machinery of lU church o^urto and right of appeal to judicatories, removing tha decUion of quettiona to judgea who can exerciae no moral control over the parties subjected to their junadiction, mid little interested in them. Of OongregaUonalism, moreover, it may truly ba said, that purity of communion M ««en«iai to the proper work- ing of the system. A church formed on that model « rSad solely by tha laws of Christ, carried into effect with 'tha concurrent sanction of the members of tha chiu^oh thamselyes, not by reprosenUtives or delegates. Tha Iftws of Christ's house are adapted to a society of believart -of tagenerated men-*nd can be observed by tham ; but in a congregation composed of other elemonts-of unconverted men and women— they ea^nnot be obaarved— they would be found quite unsuited to such a commumty, and the administration of them would soon be found utterly impracticable. Tha laws of Christ are spiritual ; a church of spiritual men can nnderstand them, and sub- fl 4 IT ^." It ooir<9fl»a AVioif Auill ■■%• niit t<> lh«ni, and »|>i>A]r lh«m ; muI a Congr<«()r»tion«l . ^aroh in whioh purity of oommtuiion b prtMorriMl, flnda lit high priTilsfv Mid Iruo proa^rity inT»ri«bly oo»> MOtod with th« niAintcniAOM of ih« Uwt of Um Lprd And Mm«t«r in all their divin« authority. Th«ft li nothing, however, in the ooiuititutioh of n Preehyterkn ohuroh, nilwl by m kirk MMion, »nd held log«tiher by other \nmt\M than thoM of ohrittiAn love, and mutual oonfldonoo, to prevent th« working of it« nuM^hi- nary, though purity of oommunion were quite diarngardod. It may b« composed of penona who do not pTt)fe«a to reoognite each other aa true iMlievers, but only aa nomi- nal profeaaora, and aa they are not re({uired to take any > J part in ohuroh matters, thet being left to the eooleeiae- r^'f ^oal court, they have nothing to do aa churoh/jnembere fbr which they feel themaelvaa (KmiualiAcd ; MOthoy are not taught any mutual dutiea of watchfulneaa ofor each olher — nor the exoroiae of any diaoipline, nor any reii|Mm- ■ibility for the proper apirit and deportment of their fellow members of the congregation — all auch thinga being left to thdr eooleaiaatical rulers, and whether performed or omitted, .eve regi^ried aa no ooncema of theirs. In abort, this aystem ia quite woU adapted to a wordly aooiety, and noeda neither holy ma^Mials nor a vigilant oversight to keep all in due order and. form. But a Congiegational church, unless composed of real Ohriatians, and ita affairs administered in the true spirit of christian faithfulness, jgpeodily fall into confusion, and if sipplied must go to pieces, ,bctt it^g> when cor- 1; purity and love, m n remedy be not exemplifying the m mpted boGome the This statement, if (p^p)|»liSid w^ ^ff^ our readers to examine ita oorTectniain), iiay warrant us to submit * question, whioh migh^ go far ^ determine the conflicting claims of Presbytorianiam and Congregationalism to be the form whioh Ghriat intended his churchea to assume. If of two schemes of church government, it can be affirmed and proved, that the one can be oarri^ on, all its fornui '. * ' ♦ 1: Th atl4.ti.Ul U>, miKl lU working iiniiiUrrupUd, dthoaih th« - lawi of Cliruit b« nflgl«hmn« • it !• iHiuftUy ^tPti^' **»•* ^** working U prmctlc.bla only on Up ■tSitwffthat th« mflm»»«ni of lh« churchoa 1^ toJ»Wit^ ]wi«nxeni owi cU««ovor, conYertod p«JL)tiOTifng wHar the inllu..n<» of the truth, mnd ob*» ^ jSonllli Vll thliigW-which of th«w two ioh^mot triad by this t««t miwt wo oonolua* to be th« right one 1 8«r«ly that to which purity of communion i« Mwmti*!, vtid to which promiiKuovui •ilmimion to ordiiianoet, and Uxity of discipUnn would »H3 fatid. We cwinot ho.iUt« a »««"»•"* which hM th« bettor claim to bo reganUnl m that which hM the Divine nanotion. The one can flourish aiideitend ju«t ae true »)oli«ver« multiply. The other may .pnmd itaoU over an entire region, and embrace the maM of the popuUtion within iU p«Uo, whether they be. real Ohria- tiana or only nominal profeMort. . The one wljl be accord- ing to the model of t)l« churchee in Judea, to which beliovera in the liOtd were added ; the other a worldly •ociety baptiwul with a chri»tian name. Theee pages are written Iom with a view to nnhinge the minda of Prosbytoriane in regard to their form of church polity, than to conarm'OongrogationalUtii in their*. It has ^& th# dliaracter of the churohee of the latter deno- minWon, to be more xealoua to make convert* from the world, than to nMJte proeelytea from other eeotiona of the ^ chriatian church 1 l5ht many of the membera of the Con- .^, gregational churchie have become conyerte and proeolytet^:^ ^ at the lame time. Many inch having been connected with Preebyterian congr«^giitioili while yet unconverted, the queetion of ohi irch government gave th«ra no oonoem, until their eyee wore opened to aee their daiigen as tin- nert, and the way Uf ealvation through the blood of the ^ cwmi Then they perceived the Bpiritual nature of Ohrkt'i Church aa composed of diaciplee like themaelvea, enligh- tened by the Holy Spirit, and renewed itiT'the ipirit of the&minda. Ohriatian fellowahip with genuine di«jipl«i 'h 4-- »C9 )'/' '».(( ^%J/7P-. .^1 ' '-V/ ,.r- M* * ^7 ^h u obirOftioATioirALiSM : M a body, they cotdd not enjoy where they were, though indiyidual believers might belong to their congregation ; and therefore they joined a chuioh composed of materiala ■nch as Paul referred to when he spake of " gold, silver, predouB stones,*' composing the spiritual fabric he and his fellow-labourers were rearing to be a habitation of Qod through the Spirit — men and women who gave evidence that they were believers in Christ, having received the faithful word, and abiding in it, bringing forth fruit unto Qod. Itisthefashion with some who belong to the State Church, and other donmiunions that cuinot plead the rule of scripture for their eoclesiasticiiiL order, to pretend that . the mere outward form of the church is a matter of com- paratively small importance — ^that it is but the scaffolding of the building, and that if pure doctrine and holy prac- tice be maintained, all is welL We admit the relative inferiority of questions of church order to the vital doc- Igrines of the christian system, but we demur to the figure of the 9caffplding. We are rather disposed to regard the form of church government as corresponding to the plan V ^ house — ^the arrangement of the apartments suited to iJie offices, duties, and privileges of the inmates and the great purposes of Him who is the Lord of the house— the diurch of the living God ; and if he has drawn the plan, it is at oiir peril if we alter it. The readers of these pages are reminded in conclusion, that whatever be their professed principles in regard to chiu:(^ order, ^ their belonging to the purest and most scriptund church on earth, will stand them in no stead in that day when Christ shall sit as a refiner of silver, and purge out of his kingdom all things that offend, and them which do iniquity unless they are truly His. Then he will judge men not by their profession but by their tSiaracter ; not by what they have been caUed, but by what they are in truth and reality. Meeting a man who gives no evidence of being a Chris- tian, If e should never think it worth while to inquire w hat were his opiniona on the subject of church govern- «tll O&UUOnB AKD CLAIMS. iB I ment, nor to set him right if we thought him wroncf. We ahovld rather preis upon him the neoeaaily of belonging to the true Church of Christ himself. With these views, Congregationalists would think it but a small point gained to have succeeded in convincing an unbeliever who pro* fessed Presbyterian principle^ that the other was the more scriptural form. 0, what avail scriptural opinion either in matters of doctrine, or in points of church order, while they are mere opinions I and when there is no re- pentance towards God, nor faith towards the Lord Jesus Chnst, what will it profit to have arrived at correct views of the scriptural form of church goverment ! Seek first ^ the kingdom of God and the righteousness thereof— seek to have a name and a place in it, and be not satisfied with merdly speculative notio^ of what it is. Thus would we address every inquirer — and commend this attempt to explain and enforce some points touching upon the scriptural Ji4W« lUTANT BAPTISM. ohadren were his family, or house, and by having his cjiil- • dren in subjection ^th all gravity, he would rule well his own family, ot house. j 1 Tim. V. 14. "I will therefore that the yoiuiger women marry, bear children, guide the house." Here is, first, marriage ; secondly, child-bearing. When chil- dren are born, then there is a house, or family ; and third- ly, the guiding of the house, or children, thus bom. Here the term house means children, infants, as soon as they are bom : it is then the mother's care begins, Psal. Ixviii. 6. "Godsetteth the solitary in families," {Heh. aiui margin^ in a house). That is, he setteth the solitary man, the person who dwelt alone, in a house : he makes him the father of children. House, here, must mean children, infants. Psal. cxiii. 9. "He maketh the barren women to keep house, and to be the joyful mother of children." The woman had no house while she had no children ; she is made to keep house by being made the joyful mother of children, and if this does not express the presence of in- fants, I know not what can. The first infant that she should bear, would be her house. In the following passage, house means a^ infant before it wab bom ; Ruth iv. 11, 12. "And all the people that" were in the gate, and the elders, said. We are witnesses. The Lord make the woman that is come intb thine house, like Rachel and like Leah, which two did build the house of Israel. And let thy house be like the house of Pahrez, (whom Tamer bare to Judafi,) of the seed which the Lord shall {iye thee of this young woman." Thy HOUSE which the Lord shaU give thee op this young WOMAN ; what can this mean? It can mean nothing else than an infant to be bom of her. So soon as she should bear her first child, Boaz would have a house of her. House, here, then must mean infant, and only infant. "K,., /. ▲N AAOITMBNT IK FAVOUR OF ^.. But thi* exttmple u equal to a hundred^ Let it be diitinctly obaerved, that the language here used is not the language of an individual, but ofaUthe people that were in the gate^ and the elders. We wish it not to be forgot that it was |the current language of Judea, the language of the rulers, and the people, at large, to call an infant in prospect, a chUd to be bom, a bouse, and surely when bom, to give it the same name. — what a wonderful change . must have taken place, if a term so expressive of the presence 6f children, came in the Apostles' days to ex-* press their absence, their cutting of, and exclusiqu ! "^ But this is not the only evidence that the passage affords of what'we contend for. We have yet the expres- sions, like Bachd cMd like Leah, ivhich two did build the house of Israel. The builders here are females, and bow did they build the house of Israel? Was it bv/oringing, adults into it. Or was it by child-bearing, by Ij^ffipg in- ^ fants into it? How stood the fact, the histonSlsf^t of tha case? He who denies that it was by child-bearing that BacEel anifLeah built the house of Is;rael, denies a ' matter of plain, historical fact. And since the house of Israel was built by having infants bom into it, then, surely the^rm house, must mean children, infants. Let a person try if he possibly can exclude 4he idea of child- bearing, of infants being born into a house, or family, is said to be built. Here, then, we have evidence the most satisfactory, — evidence to which no reflecting person can object ; we have demonstration, that the term house is ex|irec|Bive of the presence of infants. We contend that the .term build,, in connexion with house is decisive on the subject ;-it settles the . scant ; it precludes controveirsy, as it' irresistibly confines our minds to the i^ea of children, or iiifants. G^en. xvi. 2. **And Sarai said unto Abram, Behold nowy the Loird hath restrained me from bearing ; I pray ■A \: ■A \: thw, go in unto my maid ; it may be that I obtain cMl- dren by her. " The Hebifew has it, that I may be built up by her. We hence leaim the reason why a family m termed a home, namelyJ becauue it is built up of children. Infanta are the stoneB cf itJ Gen. XXX. 3. "And 8[ie(Ilachel) said, Beholdmy maid Bilhah, go in unto her ; and she shaU bear upon my knees, that I may also have chUdren by her." Here too , the Hebrew has ik that T n ay ulso be built up by her. This vorie leads u^ to iiie saine conclusion as the former. In the minds of the iwici^t people of God, the ideas of a house and children, or infants, were inseparable. Duet XXV. 9. "So feUu it be done unto that man that will not buili up his brothei'ti house." The case stood thus : the surviving brother was to take his decewed brother's wi4oW and raise iip seed to his brother, and if he did not t Oce the widoW, a punishment was to be in- flicted on him ; but in talking her, and haviiig chUdren by . her, he waslsaid to buiW up his brotheifs house. The hoiie then must be the chUdren thus bori^ -The Apostles ^ wrote tlie language of the Old Testament, that is, they attached to the terms they used that sense which they had in th^ Old Testament ^cript\u-es. giving ascertained, then, from these passage, and they , only a specimen, that oifcos, house, in its general, lijteral, obvious, and natural, import means famUy, chil- ^n or infante, we are now prepa^ to say who the ApoE- /ties baptized,\when they say the^ baptized the house- hold, mJba, ho^e, oi; family, of Lydia, of the Jailor of Stephanas, &c.^ely, that they bailed their childi-en or infants. d«i V »^PP«^ *^** theyWould have em- ployed a terin so\weU understood by te headers, to express the p^aenc^ of ^ants, if they mW to exclude them? HejiiaybeuVeitwhocan. On th^ supposition, wo must beHeve ttiat they said one thin^^ and meant X ^n^SV^XfiJj^^ . Air ARCTncEmr in rirorft of I another, and we must despair of ever being able to aSts. definite idean to any word employed by them. For myRpart, I understand the Apostles according to their plain, simple meaning ; and believing them to have said that they baptized infants, I practise the same, and look on those who oppose it as opposing what the Scriptures teach. No Baptist has ever yet given a satisfactory answer to 'the question. Whom did the Apostles baptize when they say they baptized houses '/ and we may despair of ever seeing a solution of it from them. The way in which the baptism of Lydia^s family is in- troduced, is worthy of notice. It is related without any intimation that the case was an uncommon one : it comes in as a matter of course, as if it had been an understood thing, that the family was baptized along with the parent. It was no new thing, but the following out of an estab- lished practice ; and it may be noticed that what was done in one case would be done in all similar cases, that* is, since the family of Lydia was baptized on the faith of their parent, the same would be done in all cases in which parents, having a family, believed. The account of Lydia, the Jailor, Stephanaa, (fee, is only a specimen of a general practice. Suppose then, that among the three thousand converted on the day of Pentecost, there were three hundred persons having families, or let the reader take any other reasonable proportion he pleases. Here, then, are three hundred bap^tized families, yet, there is not in all these families a single infant, not a single young child ! This is not believable-. It would be contrary to matter of fact to suppose it. There is a morJi^jertainty that there must have been infants in them. Let a person take three hundred, or, if he pleases, one hundred, or fifty families at random from any coimtry, or town, or street, and let him say beforehand, in the se fifty familiea there w ill not / / / / limmmm /. t UTFANT BAPTUM. • s b6 A single young child, And he will find himself very wide from the fact.— I mention this only as a confyrmatioa of the direct argument drawn from the meaning of the term house, as expressive of children, infants. The Baptist system carries something in its very face which may serve as a confutation of it. In reading the history of the Acts of the Apostles, we meet with the bfptism of the parent, and his, or her house, or family, or children. In perusing the account of Baptist Missions, we read indeed of the Baptism of the adult, the parent, but we have no house, no family, no children. Here then is a defect.. There is the want of the ApostoUc hpuse, • and there is nothing as a substitute for it. But in the history of Psedobaptist Missions, we met with the baptism, not only of the parent, *ut also with the baptism of his, or her children. Here, then, if we have not to the very . thing, the housp, with which we meet in the Acts, we ^ have a substitute for it, something very like it, but to me it appears to be the very thing. There is metely a change of the name, the term child, or children^being* substitut- ed for the more ancient one of oikos, houde, or family/ii*"* Therefore I conclude that Pfedobapttets tfre nearest to \ Apostolic example. iiother conclusive argument in favour of infant bap- tism might be drawn from the fact, that young children ,.. were found in the Apostolic churches, Eph. vi. 1-4 ; aitd a third from the Abrahamic covenant, in which a con- nection is recognised between parent and child never yet abrogated ; but I have limited myself to one argiunent : and as to the mode, it has been satisfactorily shewn, that there is not a command to baptize by immersion, nor an example o{a)apti8m by immersion, recorded in the whole New Testwnent, but that pourmg was the Apostohc mode : See Facta and Evidences on the subject of BapUm. by the Editor of CaHmefs IHciionary; a work that I '^.^ :w A S AX AlRioinm n rAToW of, no. . would recommend to all who have any doubta on the subject of Baptiam : also Mr. Swing's late Essay on the subject. . All controversy among Christians should have the ten- dency of bringing then|, together, but this can only be done by a firm exhibition of the truth. If my argument is valid, as I believe it is, then Baptists must bo in error, and it is ^ev^^oo late to acknowledge, or to renounce that in whicnwe have been mistaken ; and if my single argwnent should have the effect of hindering any from rashly embracing that which appears to me unsanctioned by the word of God, or if it should lead any who have embraced Baptist sentiments, to a titkin of thought th will ultimately bring them to see that their principl are untenable, I shall not consider myself as having written in vain. ^^^ TOBOMTO ; imWLL kSO ai J MOy, HU BTB ai. .^Ax mmmm ^Y;^'^-''''^-'^i^'^''^r' ■ 7 ^ A WORD ABOUT Jnfant Bapttem* Thb writer of thi* Tract, believing that it owl be di». ♦inctly ■ho^fn that the baptunn of the infants of believeri is authorised by the word of God, begs the eandid and prayerful attention of the people of God to the observa- tions which follow : %e preliminary remark is neoeeaary regarding th« mode of proof adopted. Many of the opponents of in- fant baptism are accustomed to denounce all attempts to establish the propriety of the practice by^nf erentlal rea- soning. They tell us that this is a subject on whicM such reasoning is inadmissible, and that nothing can juA- tify the practice but a direct and potUin* announcement of the will o^the great Head of the Church. To this I reply, that if we are sure it is truth we have aaoertained, it matters not, so far as the certainty of it is concerned, in what manner we have ascertained it, AH ascertain^ truth is equally certain. A truth arrived at by inference cannot be Iw true than a truth communicated by direct announcement. The only question is, " What i» truth 1" Besides, it is only by inferential reasoning that we ean prove the existence of God— theauihonticityof the Scrip- ture»-7ihe perpetual obligation of the Sabbath— and many other doctrines "most surely believed among us." If infe^ntial reasoning is allowed in reference to such sub- jects as these, what good reason can therebefor declaring it inadmissible in regard to the subject of baptism I Are we to prescribe to God the manner in which pe ahall make known His will on this particular topic j or QUght /we not rather to receive with ohild-iate docilityi evetjr intimation 9 f ff^« ^l lf in whatever manner c<»t»wii- cated? r 1 •,■1 ■■ •% l^ ! i 11 .1 1 fl A WOED ABOUT IKVANT BAmflf. That infant baptiam ia according to the miud fft Qod b proved by the throe following con»iderationi :— I. The church of God, though Jt haa •uUiated under yarioua forma of adminiatration, haa been aulwtaiitiolly the aame aiaoe iti original inatitution. When ** the law .waa given by Moaea," the patriarchal church, waa not diaaolyed and another aet up in ita place ; the one church contihued, with thia difference, that the gracioua princi- plea of the Divii)e administration were more fully deve- loped than tliey had before been. And when "the grace and truth came by Jeaua Christ, " the Jewiah church waa not diaaolved, ai^d another aet up in ita place ; — ^the one church atill continued, with a atill fuller development of the prindplea of the Divine adminiatration, along with the ezpuUdon of thoae who had been unfaithful to th« truat oolnmi^ted toi them. Thia ia manifeat from the apoetle'a reaaoning in Romana xi. 17 : ** If aome of the branchea be broken. off, and thou, being a wild olive tree, wert grafted in iMnongat them, art^ ^th ">em partakeat of the root and fatne»» of the olive tree, boaat ^ptagainat the branchea." The church ia represented aa a tree, but the tree waa not rooted up, and another planted in iti place,— aome of the branchea werO broken off, and othera were grafted in ; — the tree itaelf remained the same. Bince the church of Ood ia one and the aame church, in all agea, and under All the different diapenaationa of God'a grace, it foUowa^ that when Ood, at anytime eatabHahea a general pnUstioe in the churtch, that practice muat continue to be obaerved until God \ himaelf repeala the law which prescribed it. For example: He eatab- liahed the practice of animal sacrifice ; and thia continued to be observed till, by hia inspired setvantte the apostles, He declared in the plainest terms that the one sacrifice of Christ had superseded i41 other sacrifices. Had no ■uoh declaration of his wiU been made, xhe offering of animal saorifioea wouJid a^ill have been obligatory, for, in the ohuroh of God, He that the inheritance came to Abraham, /'. ■*■ y\ itki '^^rSrrf.s;: w^i^'5-''"*#f'&?^'P^ ti) " • 'f' .f**^ wr-- jco-^w » -!i ' ^ 1 -**»^*?^iB 4 A WOBD ABOTTT INFAlrT BlfTIfllC. (yerse 18th)— the same liiheritanoe which ia given to all who believe, whether Jews or Gentiles, for the blessing of Abraham comes upon the Gentiles, (verse 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 us Gentiles, in New Testament Times is the same as it w to Abraham, and other believerti, in Old Testament tim —in other words, that "the blessing of Abraham" comi upon us, as it came upon him, through the " covenant which was confirmed before of God in Christ ;" and which ** the law, which was four hundred and thirty years after, cannot disannul.'' If it is asked. What, then, do you make of the Mosaic dispensation I I answer : The apostle shows that it( was an arrangement quite distinct from the great dispensation of the Covenant, thpugh it did not at aJOL hinder, hut rather facilitate the working out of that greater dispensation. It came in (if I may be aUowed the expressioi^) as a pa- ; renthesis ; it was introduced into the midst of^.the Coven- ant dispensation as a subordinate arrangement, intended for a special purpose, and whenat had served that pjuirpose it passed away, leaving the dispensation of the Everlast- J^ ing Covenant still in force. And if it is asked. What was the purpose for which it w^ thus introduced ? the apostle replies, " It was added, (litiprally ** 8uperadded^") because of transgresMons, till the sipcd should come to whom the promise was made,'* that is, ito show those who were under it what things were displeasing to God, and to convince them of their sinfulness, and consequent liability to the Divine displeasure, l^at thus they might be led to despair of paving themselves by any righteousness of their own, and be constrained to look for salvation to the promise of the Everlasting Covenant. i;r It is not correct, therefore, to speak of the Old Testa- ment dispensation and the Mosaic dispensation as if they were the same. The ohe was but an appendage to the other. The OlcTTestafaieht dispensiGition cbmmencedVith* ^ • *i 'v*i^T"*— » . j-n » *.■> ^^, oi'^ A WOED ABOtTT INFAmP BAPTISM. the first gospel promise, given to man immediately after he had sinned ; — the Mosaic dispensation commenced at the giving of the law from Mount Sinai, about 2500 years afterwards. The Old Testament dispensation was for the race 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 same Covenant ; — ^the Mosaic dispensation has been entirely and for ever abolished. In going back, therefore, to the Cov- enant which God established with Abraham, we are not going back to Judaism, but to that which, having existed before Judaism was, continues to exist now that Judaism .^ is not.' To this view of the Covenant it has been objected, that, as established with Abrahiuu, 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 forgets tiiat the '^New Cpvenant'^ includes temporal blessings still. Every blessing which God's people enjoy comes to them through this Covenant. All we have is through Christ, <^ in whom" this Covenant " was con- £i>gExed,'' — the bread which supports the perishing body, aa truly as the grace which saves the imperishable soul. I have, perhaps, dwelt too long on this branch of tilie subject ; but it is so ill understood by the many, that it •corned necessary to enhurge upon it, even at the risk of appearing tedious to the few. I return to the passage from Genesis, quoted above. When God revealed this His everlasting Covenant to Abram, He established by law this practice, that the in- iant seed of a believing parent were, along with himself, to receive the mark of the Covenant, and thus be recogi<- nised as sustaining a certain relation to the church of God — ^not in virtue of their own faith, foi; they were incapable of believing, but in virtue of the faith of their parent. In other words, we find in this chapter a divinely institut-* «d connection between a believer and his infant diildren, whereby, when the parent professed his faith in God's r IhS^ks&v-^dBS^ •^^s^^ " 3?Jf^ *■ 'Yp/'^* 8 A WOBD ABOUT IWFAlfT BAPTISM. Covenant, and was received into the church, his infant diildren were so carried along with him that they received the kame mark of the eovenatU ,'~caU it a mark ^f initia- tion, or whatever else you choose ;-4he same mark which he himself received. From the time of Abram this became the standing law of God's house.^ It was not pecuUar to the Mosaic dispensation, having been established 430 years before that dispensation commenced. Now I ask, has this law ever been repealed? Has God ever declared, directly or mdirectly, that it is His will that this practice should cease, and that 'the children should rw« be as aforetime." (see Jeremiah XXX. 20.) If so, let the passage which con- tains such an inthnation be pointed out, and there will be an end of the controversy. But no such intimation exists. " It is not necessary, in order to justify the practice of thus receiving the infant children in New Testament times, that their reception should be again commanded, as it was command^ in the case of Abram. The f(mner command rem^iining unrepealed, the practice continues as a matter f of course. But if the practice were to have been discon- %/tinued— if the children were not to be as aforetime, it was necessary that there should have been a distinct and un- ambiguous intimation of the diange. It is no reply to this argument to say that "baptism has not come in the place of circumcision." I do not affirm that it has, although, if I did, it might not be diffi- cult to prove the iAk of the affirmation. My argument, however, requires it not. What I affirm is, (and I repeat it again that it mays^e distinctiy understood,) that God - established in his church this constitution of things, that when a parent wiw received into the church on a profes- nrion of his faith, his infant children had administered to them the same rite which he himself had, and by which he was recognized as belonging to the number of God's professing people. This divine law has never been re- pealed, consequentiy we are bound still to treat in t^o -— — aam e wa^ the infant children of y ,r ^^-| A WORD ABOtJT UntJOXT BAPTlilf. 7 to adminiBter to them the eame rite by which adult* M« originally recognised as belonging to the numher of God • professing people. That rite, imder the New Testament dispensation, is baptism, and it follows that the mfant children of believers are to be baptized. _ ^ II So far from there being any trace in the New Tes- tament of this connection between beUeving parents and their infant chUdren being abolished, theria are evident traces of its being continued. . First of aU, there is the fact, that with the apostles of our Lord it was a common practice, when the head of a household beUeved, to baptize himseM and his household. And notwithstanding all the attempts that ^^^ ^^ made, it has never yet;been proved, that the households mentioned in the narrative did not, like other households, contain infant children. TiE this is proved, we have a right to assume that they did, and that household baptism was,' in this respect, quite similar to household circumr cision. , \- , x«i. But such proof has been attempted. Leftus look at it. From Acts xvL 34, it is said, that all the jailor's house- hold must have been adults, for they all rejoiced and behoved in God. It is not strange that a mere English reader should make sucKan assertion, but it is 8*^^^"^ that those who know the language in which the inspired narrative was written should do so. Let any one who knows even the elements of the Greek language look at the passage, and he cannot iajl to perceive that there is no proof whatever in the words used by the inspired writer, that the jailor's household believed. My limits do not admit of my entering the field of criticism ; I must content myself with the above assertion, which in- deed is sufficient to meet the assertion on the other side. Where no proof is adduced on the one side, no counter- proof is required on the other. , v With regard to the household of Lydia, it is said, they must all have been adults, for they are spoken of in Chap- terxvi. 40, tm "brethren," whom Piauland Silaaoom- «.&2»'^urftrf *v^j.idiiia,^i ^ /_ U^t.* *-^J^^-WH5i^«,^Wli^'*^t(iW^*e4.^s*.« 4 WOBP 4BOT7T XKWAMT ^APTISl forted. . But in th« fiint place, even thotigh we lihotild grant that this meeting of *' the brethren*' took place in Lydia*s house, it by no m^ns follows that thesb brethren were of the household of L3rdia. And secondly^ it is not even said in the narrative tiiat the meeting tookV place in Lydia's house ^t alL Four things 'are affirmed in the Terse in question :— 1st. That the apostles went \ out of the prison. 2d. That they entered, into the house of ^ Lydia. 34' That when they had seen the brethren)^ they oomforted them. 4th. lliat then they departed. I ask axjiy candid mai^ who imderstands what sound reasoning is, whether he can possibly deduce from these four facts, the conclusion, that the breiiuren spoken of were the membehi of Lydia's household. Secondly. — Observe the maimer in which tiie apostle Peter addresses the Jews on the day of Pentecost, inj^cts"^ ii. 38, 39 ; " Repent and be baptized every one of you in the name of JesHS Christ, for the remission j>f sins, and ye shall receive tiie gift of the Holy Gost. For the pro^ mise is tmto yot^ and to your children, and to all that are afar off, even as many as the Lord ova God shall call. '' That the promise^ here referred to is the promise made to Abraham — ^the promise of the everlasting covenant, is evident, fotr it is' ''the blessing of Abraham*' that is said to "come on" those who ''receive the promise of the .Spirit through fidth," (GaL iii 14.) Now, saith the Apostle, "this promise is to you,** that is, to the adult ' Jews whom he addressed, therefore " repent," turn to €U>d, believing the record concerning his Son, that ye may receive the blessing promised ; and, as the max:k or token of your doing so^"be baptized in the na^e of Jesus Christ^'' Mark the explicitness of the language, "Re- pent and be baptized, ...... for the promise i& unto you.**\ But the promise was not to them only ; k was,r^as the Apostle adds, to (heir children'^aUOf according to im origi-^ nal tenor, " I will be a God ta theej and to -thy seed after ;&ee." Foi^iierly, when adult proselytes were admitted to the privileges of the church of God, they were ciircuni- - ' ■ / - ■ • ■ .■-*■■' ^ '■■'/■,'...■. <' ■■T^ . ] a' WORP ABOUT INFANT BAPTWM. f oLd,(^ marked iritlxthei^^ Zxcovenant) promiu was.tothem; and their duldma idBO were ciriumcised, hecauH ih^ pr to the token of the covenant ;-that as they had been in- cliided in the circuwcmon, because included m the pro- niise, even so they were to be included m the bfltp«*m for i;he ime reason ? If the fact of tiie promise being to the pareAts was a good reason why ^y should be bap W, surely the fact of the same promise bemg to thej^hildren was a good a reason why my also should be baptized. • And if the apostle did not mean so, why did he, m con- nection with baptism, introduce the ol^^ran at a^, and affir&i respecting iAem the same thmg whidi he had just affirmed^pecting the parents, and which, in the case of tiiepareiits, he adduced as a reason f Or. their bemg baptized! __ . , . - But the apostle adds something more. Not only w the promise to the Jews arid to«their children, it is also "to all that are afar off," (i. e. the Qentaes,) " even a» -many as the Lord our Godshall caU.» ' All Gentiles who are caUed of God are, equaUy with the Jews, i«rtakers of the promise ; and as thoy receive aU the privileges of the gospel as fully as the Jews did, (for " in Christ JesuB there isneither Jew nor Greek,") it foUows, that the pro- mise is to their chiUren alsc^and that the same connection . 'subsists between a beUeving GentUe p&rent and his chil- dren now, as subsisted of old between abeUeving Jew and ' his children. '. . ,. * ' Thirdly.-'ln.l Cor. viL 14, the apostle, after enjoining the believing hi^band or wife not to leave the unbelieving wife or husbarid, adds, as a reason, " For the unbelieviM . : ^ - tJ f * i fcjf ?*^ 10 A WOmD ABOUT IKtAUT BAVTOUC. htMband is sanctified by the wife, and the unbelieving wife is sanctified by the husband : else we^ your children uh*' clean ; but now are they holy. " Whatever the terms may ' mean, the fact is here plainly .brought out, that in conse- quence of eVen one of the parents being a believer, the tchildren fire holy, not unclean ; and that if neither of the parents is a believer, the children are unclean, not holy. Here is a broad distinction declared between the children ' of believing and the children of unbelieving parents, a distinction founded entirely on the religious «tate of the parent, and in no way4rising out of anything personal to the children. The general idea conveyed by the term "holy ** is that of ** separation," and this general idea is perceptible in all the different modifications of meaning with which the term is used. Without professing to de- termine the precise sens6 in which the term is here em- ployed by the apostle, I bog the reader 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, consistent with the con- text, and in accordance with the general usage of scripture ' language, except that which considers the passage a plainr indication of that-scriptural connection between a believ- ing parent and his seed, of which 1 have spoken above, and consequeptly, as an argument, indirect but strong, in favour -of infant baptism. ^ ^ ' I shall mention only one of the ma^y other interpreta- 'tionii 'which have been given of the pa^uage. It has been supposed that the term "holy" is here used to signify "Ultimate.'* . If so, the correlative term "unclean" must signify "illegitimate." According to this initerpre- ' tation, the apostle declares, that in consequence of one of the parties being a bieliever, l^e children are legitimate, it follows^ that if n^ithei' of the parties is a believer, the children are illegiti^a;^. Is it so, then, that the children ^ of all unbelievers are illegitimate T It must be so, accord- i^g' io the int0|!pretation Iq question ; but surely the *.- f"wr^r3e'iiiy^' ' ■ i. WOBD ABODT IKFAIIT miPHilf. u mere rt.toment of raoh aqnertlon i. » ~ffl<>5«nt nrfutetion "^t!:elrS:'^"*,tr«e. which .r. to b^ t^jN^ T^rt^ment of -the oontinuAnoe of that qpmtuJ *:„^n v . j ^^^ ,„jij who remain nncprrupt, add igioryuKii. Lm eve*, nation."* The penod at which ttfflse ^ Apolog. prim. 10 ▲ WORD ABOUT JN7AIFT BAPTIfM. i .« Children" were ^'made disciples," must have been during the iife of some of t)ie apostles, or at least imme- diately after tiie death of the last of thbm. Iren / OrvgeTif bom about the year 184, says, " Infants are baptized agreeably to the usage of the church. "§ And again, " The church has received from the apostles a tra- dition to give baptism to little children also."| It follows that in Origen's time, infant baptism -^aA the general p^ratctioe. Cyprianf who lived at the same time with Origen, informs us, that at the Council of Carthage, sixly-siz 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 ddayed till the eighth day, but mig)it be administered at any tim'e.jl The purpose for which I refer to this, is to show, that at this period, only 160 years after the time of the apostlos, ther{a was no dispute whatever resp^dting the propriety of infant baptism itself. All were agreeid about • Gont. Haer., lib, «. c 89. t Be Bapt., e. 18. S In Bom. lib. v. c. 9. I HomtL 8. In LeYit., o. 12. II 0>'prian Ep. 69, ad Fidum. ,X': A WOUD AftOUf mrAKt BAPflUM. 7' . 9J# IS that. The dispute regarded only the time of adminiiter- ing the rite. < Augustine, bom in the year 354, says, "The whole church practiaea Want baptism ; it was n9t instituted by councils, but was always in use. "♦ And he declAres that he did not remember'ever to have met with any person, whether Catholic or heretic, who denied that infants are baptized for remission of sin. t ' - PdagiuSf who lived at the same time with Auguwlne, declares that he had never heard even any impious heretic - who asse»ted that infants are not to, be baptized.! . H«4 the propriety of infant baptism been disputed in his time^;, he could not have been ignorant of the fact, for he wa» bom in Britain, and travelled through France, Italy, Africa Proper, and Egypt, to Jerusalem. I repeat, that I do not cite the Fathers to give judg- ment on a point of doctrine. I cite them only to give evidence on a point of fact. And from their testimony, the trttth*of which cannot be impugned, it appears, that in the age immediately following that of the apostles, infant baptism was the common undisputed practice of th6 Christian church, and continued to be so for several centuries. Had this fact not been notorious, these Fathers coi^d not have written as they did, without being at once detected and exposed. Now, let us suppose for a moment, that infant baptism was not practised by the apostles, — • that it was a human invention, introduced into the church j their after time. The question occurs,— and it is aquestion to which I beg the reader'sApecial attention :—I»Up08sihU ihat it could have become qU at once the universal practice, without even one solitar'^f individual lifting up his voi^ie against the innovation;? Could the most eminent Chris- tian Bishops have declared to the world that it had existed from the d^ys of the apostles— that it had never been dis- puted by any— when it must have been notorious, both to • De BaptiBtno, Conti'a DonatiatM, lib. iv. t Wall's History of fntsat Baptism. Part L, chap. 10. S 17. t Augustiii, de pe c c ^to originrti. c 17. .?•; ■/^ / -■ . ■ X-'^: - Hrf^^^ffff-^R^^ 14 A WOED ABOUT IMF AMI lAfTllM. them, and to every one eUe who attended to th6 wbjeet, that it had Bprung up in that very age ? We put it to any man of sound and candid mind, Can you belxevt ^tsf If not, you mu«t believe that infant baptism wae practised by the apostles of our Lord, and is there ore of Divine and permanent obligation. There is no alternative be- twoen the two opinions. . « Take the f oUowing case by way of Ulustration. Suppose some eminent and godly man of our own day, sudi a man a. Dr. Chalmers, for example, were to publish to the world that the Veto Act had been in existence and i^er- ation in the church of Scotland ever since the tmie of the Reformation from Pop^ ; that it had onginated with John Knox himself ; and thaC iU propriety Imd never been disputed by any one. Can any m^i believe that such a statement could be pubUshed without being at once marked with the brand of falsehood ; or that it could go down to posterity, reiterated in various forms by other eminent and godly men in suceen pre- viouflly bapti«od ought to he baptiiod on a profesaion of their fVUL Airo OIBSOV, PSIVTBHS. TOmOKTO. 1 ■■»' 4- MIRilCULOTJS DELIVERANCE, IT m AUTUOK Of «THE SINNEIVS FRIEND." At a Public Mooting of tho Norwich Citt MiMiojf one of the ipoakoni gave the foUowing dv^yW '^^"^^^ narmtive oftho rooovcry of a wrutcW mdividual who appeared L08T, almost boyond hope. m*i,„.««*v '^WUie town (Maid.tone,) where I reaide, («ud the ipeak- «r *Mr J V. Hall,) were twelve young men who wer« ^ZLL, early in life, to ^r'^^-^r^Z't'^'Vt in drtrJcing mul oil mawmr of exceu. In the «>«»• «« Sne, some of them engaged ill bu«ne«i ; but their habito of 2n were bo entwined with their very exujtonco, that Ly became bankrupts or imolvenU. »W ^^ *]»«£ died under tluaae of forty, ^i*^/ i^J^^i;^ grave; three othon were reduced to the meet abjed^ poverty. Two of those had f onnorly moved in very rea- Seetable circles, but they are now in tlie most mwerable state of poverty, wretchoduosa aiwl liiBgmce. „ " (hJmore'ihe M of ihsMve, the tjonrf ?/ J^^ mains to be aix)unted for. He * as a sort of ^m^^^r. taking the head of the table *t convivml I>w^?«» »"^ ming up whoU nighU, dr%fUcing and inducing others to So S ^me. H6 was'an infidel, a Uasphemer, a de*p»*«r of the word of Ood ; yet a good-natured num, wid would . llmybodyakindAeii. At length he left the tow^^d wenttoresideatadiirtance, where, foratime,her«frw^ ^ ed from dissipation, was married, and every tiung seemed ^o^rorXindhim ; butinstead of .beui« .tli«ikf^ to SiSdrfor his mercy, and watching against hw besettin|p sin, he gave way to his old propensity, and brought mv terv to his family and friends. . , . , , max - ^'^One dark nxght, beinc in the neighbourhood ofStour- bridge, he had been drvnhing to exeev, and m a state oi inuZiiaiMm he wandered out of the house, and itaggerod * omorwirf and he wotild hare stiiik into eternal ruin, andhifl disOTi- bocKed Bimt berai Whered into the pfresenoeof theJudgo of an. The arm of mercy, however, mterpoied ; ma senseB returned for a moment ; he saw the water beneath him, he orawled back aglibi into the tof^ ; there be was i)ickedupa^hdgedinaptiHkh^u8eforthen%ght, " This miraouloua es^S^j it jfiight have been thought would have made a de%j»^hiirting impresBion npon Ills mind J but no-it was irie^ed ifeiply as a lucky escape, and he oontinnodiK) pursue big career of mn as ardently as beforel After an indulgeiDLce in dnnkmg for some days, having «some toJMs senses, he began to reason with himself Tjpon his guilt and folly, surrounded with blessings Ayet abusing the whole— and in an angry, passionate man- ner, he muttered, «0h! it's no use for me to repent; my sins are too great to be forgiven.' He had no sooner uttered these words than a voice seemed to say, with strong emphasis, * If Ihou wUi forsajfe thy nns, th^shatt be fasten.' The poor man started at what he behoved to be a real sotmd, and hastily turned round, bnt seeing; HO ' AUTBOB Of " TBI asmSMaJs IHUNP." • piiriu6d him, and seemed to have new power over hk Bin of intemperance. He would Bometmies refrain for days and weeks, wid then again he was as bad as ever. Hope seemed now to be lost, and especially when, one - day; after having been brought into great weakness, through intemperance, death appeared to be very near, and iSi awful state more terrific than ever. Not a^mo- ment was to be lost ; he cast himself once more at the footstool of his long-insulted Creator, and wiUi an mten- sSky of agony cried out, *What profit is there m my blood wh?n I go down to the pit ? ^ the dust praise thee? ShaU it declare thy truth ? Hear, O Lord, imd have mercy upon me : Lord, be thou my helper. He Bank down exhausted ; he could say no more. That fyrayer wcu hea/rd, and a voice from^heaven seemed to reply, 'IwUl hdp ihee, I have seen thy struggles, and I wm now say to thine enemy. Hitherto thou hast come, but no further,* , . ., • vtj_ ^« ^* A physician was consulted as to the probabihty, or possibiUty, of medicine bemg rendered effectual to stop the disposiHon to intemperance.^ The poor mwn would havemffered ihe amputatum o/ ott fcwJtmba, could so severe a method have ridTiim of his deadly habiywluch, like a vulfhre, had fastened upon his very vitals. The phywcian Wdly dedared, that if this poor dave would BtiSy adhere to his prescnption, not only the practice, but the very inclination fw strong dnnk would subside in a few months. Oh, eo%d4jl^ou have seen fseoumtma^^ of that poor man when the physician told him, of this : hope and fear alternately rising up, whilst he grasped the ph™ian's arm and said, *0h, Sir, be caxQ^ how you open that door of hope, for should it be clowduponme, I am lost for ever l» The physician^ pledged ]«« credit, that if his prescription was punctually followed, the hap- piest results would ensue. The remedy was a prepaijr Ln of steel and eagerly did the poor slave bjgm to devour the antidote to his misery. Bx>en ^^ '^^ takenwUh an earnest prayer to Qod forh%8 hUssing to accompany it. He commenced taking this medicme on the firat week in March, 1816, and contmued tiU the latter end of .September following; and to the honour and glory of the Vrd God Almighty, who sent his aiigel to whisper in the^oor man's ear, « 1 wiU help thee, for the glory of God be it spoken, that from the latter end of Sept. iai6, to the present hour, (upwards oftwenty- three years,) not so much as a spoonful of sptntuout }^ » : '-% "^ ■ 4 IdBAOULOini tUMLtnOLAXOMf ITO. ■■■■ ' 1 j . ' . i . KjMor, or teine o/ony (MUp^ton, H you, has not this spirit kept putting this thing after that in ^^tur-mind, imtil these thoughts have been got, away; , eten ]K>w, is not the ^catmal mind, fighting against tl^ iruthB you are residing' ; or suggesting that, in your case, itjs impossible for yoti to act upon the thoughts to wUch iliey giv9 rise ? And has it not le^ you so hjthi^, that , if you^were to die, at this, momejit, the having follow^ the promptings:pf this evil spirit' would pr<^ve your evw- lastingdestructioii} \ « - Oh f 4ear fniend, consider, I ^seech you, if the twa things I have stated are facts, wmt is your present posi- tion 1 First, you are immortal ; and, secondly, 3>)u are in the power of an evil spirit, who, unless you ai^e res- cued oiit of his power, will land you m an immortality of of misery. And these two things are true ; but one of the evil spirit's acts is to bUnd yoii^ so that you ,c^n not see it ; another, to deaden you, so that you can not fed it. Day by day is he drawing you nearer and nearer the brink of the precipice, over which, if you once fall, hope is gone forever ; and who can say, that before night, you itnay not be over ? ' If you go Jj^nas you are, the day vM dome, the night of which will see you in hellfire. And what ^ this should \be' the day 1 You can not, with ^ety, go one stdp further down the broad road in which ;^ou have hitherto walked. Even now, the voice« of God iJicalKj^\to you, with ui^^ency, " I'um ye* ^'^^ V^t M ^hyitnil Ve die ?" «nd^ you refuse, it may be lihe last ■ 4 • .--.■■ -■■-V f. >> TOIT AXE niMOBTAL ! 8 call. For provoking him Ijy your peniiatence in walking - ' in "the way of death,"/and forgetting his oft-repei^ted invitations of love, he may swear in hi»v wrath that you shall never enter into his rest. . „ ""■■:' ■■ " ■ ■ , ■-.,■■ But now h^ is inde^ calling on ;fou. T^e very fact * that you are alive and reading, instead of being among the multitude who arei-lifiang tip their eyes in torments, proves that he is still wwtjng tfj be g^ioiis to you ; and if you will turn, now^ this m(ym^ntf forsaking every sin at once, and win, call upon the name of the Lord, y<>u sKaU bt saved. . ■..•;; - .... '^- .• : . ■■,-'■' . •.-■■. ai *■ '■ ■"' Grasp the reality of the txisience of the 8avio^r. . B6 as sure th%t he/exists out of youj and at the right handj^f God— a liV^g and jajmighty Saviour— ad that t^e evil * spirit exists in yoUy of which you can i\pt but b^ coid'-, scions. Jesus Christ died for m that ho iSoight bja aT(jl^ to save lis ; tb save us not only fror^ the^gmk, the piuiiiBh- . ment, an■ TOTT ABB nOCOBTlLt / « . r^ you foUow the promptingi and teachings of the, new Spirit, and reaiat thoM of the old. ^ / .^ * And, oh ! dear friMid, in thiflconflict, remember, ^that though the new Spirit may, ancr'u;itt lead you by a flesh- crucifying and self-mortifying; path, yet, that he the Lord from heaven, came, out of pure love to your .soul, to save you ; and that while Satan is tempting yoM with, This will I give you, if you wiU f aU down and worship me, God is crying within you, "Take up your cross a^d fol- low me" to glory. Oht if you follow him from this day whithersoever he leadeth, do you think you wiU be sorry in the hour of death and the day of judgment ? Ah ! no, Toa will not ; but, on the contrary, you '''wiU rejoice wiA joy unspeakable aud fuU of glory." But if you ^fuse to do so, there wiU cornea day when you will wirii you had never read these pages-which may God the Holy Spirit^bless to your soul, for Jesus Christ's sake. Amen." O Where thaU re»t be tound, Be« for the weary soul T ■ . -^ TWere vain the oc^aii-df p»n» to ioniia« '; 0» pierce to eitner pole : ; • ♦ The world can never pive The bliM for which wc wen; »TU Kot the wfcote of life to live, Mor of! of death to die. i Beyond thi* vale of teais. There w a Uf«' alx've, Umneanun-dliy the fll«hi of yeataj '■-■■ And all ilitti life •» love :— There i* a dealh, whOi«e p;ing Outlanw the 'fleetiiiff breaih J O what eternal horror* hang Arouiid *• the •eooiid death I" ; ■ \ l^ni^o God of truth and ^race, Teacli oa thai death to *hun, .- L«« we be baniiih'd fnnn Thy fac»; And evermore undone : , Here w«»uld weendourquett; \ ^ Alone are found in Thee, The life of perfect l«v«i-^*^« '*•* *' fe Of imuiortaUty. ' j / y f^i.i. Aim a n a OK. gMMT MHi TOBOMTO. J THB Constittttbtt anb pministratioa 0» IH» KINGDOM OF CHRIST. ■ ."-.'■ ■ «■■■'-. ■ ■■■■ ■'■■■ " - ." ■, ; ' «■■ BY aEORGE ROBERTSON, \ ' •« They iluill speak of the tlocy or thy kiofdoin." ' TeAchlng tiicni to qhicnre all tkiagt whatwMver I h«»e eoanu^dcdM i-t .EDINBURQH : * ADAM AND CHABLBS BLACK. ' TOBONTO: ANDRBW HAMILTON, 822, ^ARTI8 ST. LOySlAi AHD OIB80V, PEnTTBES, TOKOH BTBBBT. 186a. ' • 'r \ \, v--* <■ '*■'*«■ ' V « 1 . ' - * " ■- ■ ■ . ' '■' # >" . ' > 1 •■-■'■ ... ■• •* . ■ • \ ;-» .■jv ..^. ' . .. ,'■■ ' ■■ i^ ^ ^ ^. ," o ■/" ^ '.■^/■/ ■ i- -^ .^" . ' : .;. f •■ '* ■ ♦ • ,■;!■ '"' ' 1 - • . * *••*■;■ ■ '; ■. / * '. .' '. ( . ■■■■ •■ * . • .^ » ■-'■: • .•■■ .» ■■. ;'.:^:: ■■*:■ B I , '" * '* Jd ' TW% '• '•"' '"" .' '«!'»' r» ^^^ " CONTENTS. CoKBTrnmoN o» th» ki^aooii oir Ohbwt. . ._ Th« Unitt of a* Ohrimian Ohdroh. . ^ Th< Fn.LOWSHip or a Ohbiqtiam Ohoboh. MOTUAL WATOmrULSfBWi.. -^ ^ Mutual Fobbbabanok; OwwiofOXB A8 O0OA8ION8 or tiTUllBLXMO. ' Rbmoyal dr Orf BwoBB." * PBBPABATIONrCtt VHB T^BATMBIfT OB OrraWOBS. TBBATHBirr or a Pbitatb OrrBiioB B;r tSb OrrBitDKii. TbbATIIBKT or ah OrrBWOB^BT •*0!fB OB TWO MORI.'*' TCBATMBNT OF A PUBLIO OrrBMCB. ^ TBBATMBIfT Or AV OrrBMOB BT THB OhUBOH. EZ001f¥UlfI0ATI0N. . DuTiB^ or Chubohrb to ba0h other AMD TO THB WomtD OoHOLuaioif. \ . r>i ■ '^- ■ ' 7 •■■' ■.'■ ■ ■ ■ 1 ^ ' ' " ■ ■ • ^ ■A V - \: ' /•♦■-' ' .■.■-• ai ■ ' . . . . • . ,>~ . ^ f ■ « 1 ^ :' 1--. ' • •> . • 5. :• -■ \ — M t ' ■ "^ »> • 1 , /: ■.; ■; r *ime and labour. May the God of truth bless this one for promot- ing the good intended, and thns advs^de his cause and glory. Amen. ^r^ -o G. R. Thubso, October 20, 1843. ':%^ '■'"W' ■^ -33g? a ii •I CONSTITUTION KINGDOM OF CHRIST The kingdom of Chriat oonslate of OhriBt it» King or ^Head, and the subjects of hk grace, having privileges and laws fromhim for their supply and government, in the use of ^Huch they serve him for promoting his cause and glory. It is otherwise called the ** church of Christ," and the "church of God," and is a "kingdom not of this world," as will appear from the following view of its King, Bu1t>jeotB, laws, and administration. r . 1. As flea i 1 -^'--*- ■■■■r^::'. '« V. 1 > i ■"Tj, 1 . ■♦ ■»■■ !" XIKODOM OF 0HK18T. ¥ mentioned features and eyidencee of christian character ; and in Mat. xxiii , they are marked by Christ as not act- ing according to their convictions of duty, verse 3 ; — as, requiring of others what they will not themselves perform, V. 4 ;__a8 doing all their works to be seen of men, and re- commending themselves by the ornaments of art, v. 5;-— as seeking high places, ascendancy over others, and tw honour which cometh from men, v. 6, 7;— as rejecting the spiritual peculiarities of the kingdom of Christ, and preventing others from entering into it, v. 13 ; — as making Ipng prayers for a pretence, while practising oppression,, Y. 14; — ^as zealgus in making proselytes to their own cause, withoT^ seeking to convert them to God, v. 15; — as labouring ^^histify their own faults by arguments not consistent with^th and reason, v. 16—22 j— as showing great zeal about soti^ favourite minor points iot a doak of religious appear^ce, while neglecting the weighter matters of 1lie>w, v. !te, 24 ; as making an outward show of purity without reneWed principle and sanctificatidn of heart, v. 26—28 ;— as Jffofessing great regard for the fathers and martyrs of vie church, while acting on the same principles of perseciition by which the prophets were slain, V. 29—32. In Mat.\ xv. 1— «, they are described* as preferring the traditionsWd precepts of the fathers to the laws and authority of Clirist. And in John xii 42, they are spoken of as preferring the order and worship of the synagogue to those of thk christian church. It sl||||||d not be forgotten that " devo it and honourable women*' of this claas, were the most a stive enemies of the apostles of Christ, Actsxiii 50. A csffeful comparison of th »e scripture marks of true and false processors, is nec(Bsary to forming a correct judgnoient Ofjbhe proper subj cts of Christ's kingdom. 3. The laWf of the kingdom are given by Christ, and held on the following principles :— (1.) Every church is bouJd to |ioM fast the writings of *. ■l : ■■ r ■ • j' , '•" ' \ ■ ' ' » .1 ' "*' .._ A - ■ *■ >3 aa rd-k > * , V r 4.^^a^ ■J ^m m 10 OOMTSTITtrTION OF THE "the aportleft as lOie voice of CJhriat for their goveniment. Mai X. 40 ; xviii. 18; xix. 28; xxviu. 18—20; 2ndThe8. ii 16; iBt Johniv. 6. - , (2.) The approved example of the primitive churches, .^jr \^^^ being the practice of known law, ia as binding as positive _ ^V^precepts, except in things temporary. 1st Oor. iv. 17; viLlT; xL2, 16. ^ te (3.) The laws must be obeyed in the sense mtended,and known as the words of the Lord and not of men. Acts xvii 11— Ist Oor. xiv. 36, 37— 1st Thes. il 13. (4) Obedience must be rendered to Christ himself as ' the Head of the church, and in the midat of them. 1st -r-*-«8a»?3C&r. VM^Eph. V. 24--Ool iil 235r-Heb. xii 25. ' (5.) It must be the obwJUence of faith, rendered wil- lingly, without which there can be no iwceptance now, nor reward hereafter. PaaH ^. ^—^^ Cor- "^ 12T-li(t Oor, ix. 17. (6.) Obedienoe to oQ the laws of Christ,^ M%t. % l^ 19; zxviii 30-^ames ii 10, - . (7.) All his law* must be obeyed to the exclusion of all" "the doctrinea/wnd oommandmentB of men.'' Mat. xv. 9 --GaL i 10; iv. 9-^1 ; Col il»«. , ^ (8.) To the exclusion of all htxman creeds and standards, as placing the opini as having any place in the christian dis- pensation, because the Holy Spirit nevelr intended that men should be left to the exercise of their own wisdom or will, in doing the work of the Lord, Qhrist must be obeyed in t^ means and vMMvmtf iui well as matter of the jiervice reqtiired. He has denounced / < the wiidom of th^ world" as being altogether inadmissible in^ service, an^ has revealel^his wrath against all who' "walk after their own thoughts." His blessing will be btstowed on ^he z means of his oim Appointment only, and other moans will produce fruit only after their own kind,— " dead Vorks," —^♦f^uit unto death.*? It is alsoiin essential element in the constitution of the kingdom of Christ, that every church must receive the privileges, laws, gifts, and office-bearers intended for their gupply and government, only hiom Christ himself, As made over to them in his Testimony. It does not consist with holding the headship of Christ to depend on any pa-^ ®. %' S:„3^f^^ ju. mm'[i. ■Vri u C0N8TITUTI0N OF THl ¥' N . : troimge but that of him who ia the head of supply, as weU as of aU authority and power ; and who, in his Teatimony, has conveyed a free grant of aU christian privileges to hiB , people. This testimony is their charter, the title-deeds of the kingdom, the ground of their right to receive from Christ himself by faith all that is contained m it, mde- pendently of the authority, dispensing power, oi? steward- rfiip, of any separate ordw of men. It is by becoming, through grace, such as christian privileges were provided for, that beUevers have a right to receive and uscF.them, as- conveyed by Christ in his Testimopy. " Ai many as be^ Ueved on him, to them gave hf power to become the sons of God," and as sons thby are eiJtiJili^ to aU the privUegea of children. According to the gospel commission, a church has the same right, in their associated capacity, to observe aU things whataoever Christ commanded, as to believe the gospel And no church can admit foreign dispensing control ingfuch matters, without impairing ^k union and communion with, Christ, ad the head of supply. • 1 1 This naturally leads to treat a little of the special rela- tion between a^urch and its office-bearers, who are pas- tors* and deacoSi— the one intended t o superintend the • It hM been contended th»t two dtatinct orders of offlce-bearew-- one for ruling and »nother for te««hin«-i8 intimated by the text. " Let III SderaL rule weU be counted wortl^ of double honourj espe. cWly they who labour In word and doctrine,- lat Tim. v. 17. But tb^ thiste Z the MUM of the text, ia evident flrom the ««»*««««'» ^''^ for ruling and ieachinic, being required in the one-perwaof the ftwjop SUnrSecalIedanelder,i»etor.fcc..a. being "apt to teach.-and at the same time. *« ruling well his own house,- so a8>) »P1^ •^ •"« tTrS^ the churiih of God. 1st Tim. iiL 1.-6. Dr. Campbell, though a Fraibyterian Minister, has dmdidly expressed his belief that the t^t affords ng warrant for two orders of spiritual offliSe-bearerj. In his SecUm. Hist, a^i vi.. be says-" The e^ctoWy ^^not intended to indicate a different office, but to distinguish flrom others tho^^ho as- Bidnously apply themselTCS to the most Important, as well as the most dScult pJS of their office, public teaching ; the distluctton totended . iMherelbre. not offloiid but personal i it does not relate to diflta^^ --» ^ J-^ -^7— ^ — — ^ / , [■■ K 4&' « iff 4^V- \!\i' XnHl^M 09 OHBIBT. •V 13 ■piritual, and the other the temporal oonoenui of the chiiroh.^ These are not appointed >y .t>atrowige, lay 9r olerioal, but by^he free choice of the p^ple, on finding who aro qualified according to the acripture n^e, In -^cti ^ 1—6, the choice of deacons in'this way-ia mentioned : and in Acts adv. 23, it is said, "They ordafiied them, elders in eveiy church.'^ The original word signifies to elect or choose to, office by Uffsfiig up the hands, — ^the manner in which a thurch expresses Cheit mind or concur- rence in all^the acts of social administration. But it is re(](uired that fk church be agreed in receiving the gifts Christ intends for them, otherwise they will be wanting in fellowahip, with- him in the matter j^ and give occasion' for what may .impair confidence and hinder edifi- cation. When, therefore, there is the appearance of divi- sion, means should b€(used to promote tknanimity. This would be impracticable among a people guided more by, their personal tastc» than by the, principles of Christ^s government, but perfeiutly practicable among a people more intent on receiving what the Lord provides, than on obtaming wlyit theydesire, as in the following instance :— A church invited the pastor of anot^w ch^^rch to c^me and preside over them in the choice of a pastor; and,^ finding them divided in opinion^Jhe recommended a season of special prayer, that^^liey nu^^aU be du^cted to one object. At the meeting for that pup)08e, in connexion with much prayer by the brethren, he grolained to tjiem tow there was no Idw lor the many to^^mirol the f^J—: hoir, as only one pastor was needed at the time, 1^|pto would be a di£fering frolidi'' Christ on the part of some, as well as amofig themselTes, should they not agree about one object — ^how, i^of^ay to unani mity iii tlie matter waa in the poVen oonferi«d.but sblel^ to » difference in their applioa^on." It may be adde^^hat, this corresponds with the (tifferent itinctions and relations of oflloc, giving rise to a'oorresponding differenoe of desigita- Won of the^me person beini^ called Elder, Bishop. Pastor. Angel, and Ministei^ ,4i\ ..■^ A V ff'' fi 14* tSpNSTnfknwN q» the ib seek the man liimm tKelnford had taiii this by fitlw^iwhiiA; «»f the ^>jictB fonnable to the #tj of JiBtoral qualificai p«ul ih iBt T^m^^l Titul i. &-%«! the time for thei^^^nce4*wiuriiing then^jp lof aelcliig a rul^^ «tead.of aaktng '^ trc^i^g them toi >"6iit¥rM:dap %e BoiiB ofJiMe^ IjBi 6ri-ia';::TO|hfe& _._ rrabinCTpd ^^ 'J^r •■ V to aBcer^^ most ioni thetiap J le #-lJhe en- fc^: ittel; when vm, 6; ie' all prepoai- ag fol 'divine h f MetiiigJ^l^^tJ^^ in prais&g; « *o^ ' "tieicling th& *«> b© <| ofte tn&d in the choice of a pastor. lEn apiolh^l' ie of li few who diflfere4 from the rest about the choice of 4 pasi¥)r, said' to those who thought as her^tid, *I IwJMi t0 think w^ are wrong. The whole bktffc^ijjw weifin5^®» have been praying for divine ghi- ' dtkoe |iL th^ choice of a pastor ; and is there j^ reason to 8iit)^«)sei ihat he whom the great bulk of feicnurct is diiposed 'to caU; i^ the object God ja^ends for iis, rather than «he man preferred by a fewTJHke one may be as well qualifiiBd as the other ; and it M^s me, that, in Mr. — being iSie objeot df the choice of a praying church, 4hew is a provicleiitialfttimation ttiat h6 is the gift Christ intends for us. I shal^, therefore, corclially subscribe the^ call, not •n the principle of accommodation, — ^falling in** «?^ ' y '•■■'d . #!«i(-!'a?' ' KINQDpM or CHBlBf . 1ft i«k^. ■ f i;^^, *» some would aay; but I make choice of ktwe, 'ail things conBidered, I have reaaon to regard ^e man the Lord hath (Jhoeen— the gift he is ready ^ in answer .to prayer.* His friends followed, and u^ty prevailed. Thus are disciples led to be of one ,when not u^ekingitheir own things, but the things ,*■ .'■'''■ ■• m^h choSjMi ^ the church, V^ever, it is not from them but from Christ thftt a pastor derives his standing, authority, and power. In a frtfe nation, the people are the fountain of poHtical power; but in a church, Ohmt alone is the "head of ftU authority and power;" and, in calling a pastor, they neither ordain the office, nor create the talents to fill that office, but receive the gifi Olttist is exalted to bestow in terms of what is recorded in Eph. iv. a— 12. Hence it is laid of pastors that the " Holy Ghost hath made them overseers" (Acts xx. 28), because hei first forma them by grace for the work of the ministry— then induces them to "desire the office of a bishop,"— «nd ' finally disposes the church to call them to that office. Those who are thus made overseers, are not made so by the church, otherwise t1W%& the instruments of calling them to office. It is bythe gra^e of Christ that they are what they are and where they are, prepared a^appointed by him, and only received from him by the cKttr^ to hold the office he hath ordained, and all that pei^tains to that office. As by becom|p|^sjp4l1j|^^ every believer ob^ ^ t^nsfrom God w»pltt P^c^^ «>»J>y being'^pla^Bd im^ffide, the paitoabolS Bis ri^^^^ pertains to thafpffice, as^hijist hath apiK)^»%-i;^8paii-. 'a Bible to him, depending §U tim, and suVjiSt to htai v^^ thing8»iiThepq8itionof apastor in a *8i» ^.;:- ■.: \ ■ Ji Y 19 00N8TITUTI0N OF TBS "over" the churoh^-^the "serv^f* of Ohriat, but the "ruler" of the peoplfr-r*h6 'ffeift" of Chriiit to the ohuroh, — not, howciver, to b^dispoBed of by them accord- ing to their pleasure^ but |k!star in Ohrist'a right hand, as the inatrument of his ruling power. ThiB scriptural view of pastoral authority and l)0wer, is necessary for preparing a chiuxsh to render the obedience of faith to "them that have the rule over them." They must regard the i|istructions of Bible truth, the authority of Christ, and the Wstoral rule, in every act of sdcial obe- dience. It would pot be enough for members to follow Bible prescriptions without bowing to the au^ority of Christ,-HK> neither is it enough tjof'^gard both without " obeying them that have the rulci^ over them." Ohrist commands obedience to the rulers in the same acts in which he hinm^ is obeyed, — obedienibe to his own autho- rity, first and chiefly, and obedience to the pastoral instru- ment of his government, in subordination to him. As there would bjt gnat tin in obeying the pastor without obejring Chris^, so there would be mvM> sin in obeying Christ without obeying the pastor,^-— sin consisting m vio- I^tin^ the law requiring obedience to his servant as the ini^trument of his ruling power — Heb. xiii. 7. It will not do^to say, that the pastor may be obeyed in the lesser, and Christ in the greater matters. The church must be subjeckto Christ "in every thing"— Eph. v. 24. And it is not leijis evident, tiiat the chu|eh is commanded "to obey then^that have the rule ove^ them " in every thing. It is not enough that men coniotm to scripture law irre- spectively of \the ruler who apples the law. A man pre^ tending to olW law, while setiing &side the authority of the magistrate, would be puniidied for contempt of court. Kor will those, who, under cover of pretence of obeying Maipture law, despise their pastors, be held guiltless by hiin who hath said, HHo thiitt despiseth you despiseth me, and he that despiseth me despiseth him that sent me.' Mf r^. '•psr •*^' There can be.no wholeaome working of the ener^es of » church, and no reasonable hope of Ohrwt working in them and by them, unlew the hearts of the members are right with God in all that relates to the obedience, whether to * Christ, apostles, or pastors. But the authority and power of pastors oonsisti wholly in the application of divine truth. Any thing in name of personal, official, or discretionary power, apart from the laws of Christ, they are appointed to teach and apply, it anti-christian. Authority to act in any matter rests in Christ's appointment to do sQ,—^uid the power whidh they employ is that of persuasion, and*^ therefore "a power for edification, and not for destruction^* — 2nd Cor. x. 8. A pastor, as the ruling guide of the church, has power to maintain order by rejecting all improper communjcar ^ tions to the church. In Ist Tim. vi. 20; 2nd Tim-li 14, 23 ; titus i. 10, 11, there i» notice of "profane and vain babMings^" ** striving about words to no profit^ but to the subverting of the hearers,"—** foolish and untaught ques- tions " of bad tendency, which rulers are commanded to *• avoid," or, as some render the word, reject And it.wai^ " required that **the mouths of unruly and vain talken should be stopped,"— not surely from speaking in the world, which could not be done, but stopped from speak- ing in the church. In every well ordered society, the pre- sident has power to prevent the intrusion of what has no. proper relation to the business of the meeting, and to call to order or jilence thpse who introduce irrelative matter ; and the pteace and order of churches would be at great hazard if their pastors^^ not simihir powers. It should be remembered, alsoSpt ^ supporting the authority of the pa^jbv, a church p^motes its own true interest ; as, by failing to sustain the organ of authority and ppwirtr,. oonfu8ion>; would follow. As the most skilful navigatpir could not preserve a4hp frt>iii goi^g adrift, or from found- ering or shipwreck, i^lftiout the seamen doiii|^Mr ^*y> ~#%- '• i * .'* ' 1 . m i r It UOKiTITUTION €V 80 the boat jwuitoral admini«^|||lfbn could not profit • church without "the effectual working in the meaiiure o< every part of the body." f , #^ ' [iJ;: Thi« naturally tuggosti « more particular CQ^||ppM|| of the conatitution of * chiurch as adapted to lU gbvenj"-^ ment, comprehending CUvmt^ <'the apoatlea and fcldert," with the whole ohurcS^(Act8 xv. 22), having— 1. ChrUt himself as supremo r^r in their midst, lit Cor. v. 4. Rev. ii. 1. 2. Th^||>oatles, whose writings are the laws of government to tfteohurchill in all ages— Ist Cor. xiv. 37. 3. Elders who lire pastors, or a pastor to teach the laWt\>f the kingdbm for goVltument— Heb. xiil 17. 4. Ancl'^Hhe whole church" toi|exeoute the law, understand ing it to be the will of Christ-lst Cor. v. 4, 5 ; 2nd Cor. ii. 6. iiu " % ' • The right of th^%urch to lificute the laws, by reoeiv- ing or putting away, has 6«en Mng neglected and much disputed by many, but is established by the following evi- dence : — \ *** ^ *>f 1. Such was the practice, by divin^slaw, Among tn^ Jews-^Levit. xxiv. 14 ; Num. xvm3«Ki4kxv. M ; I>eui* jjiii. 6—11 ; xvil 2—13 ; xia;. 15^-21 ; Josh. vii. 26 ; xx. 6. • a. This laicient law was not ahf^ted but modified under ^e new dis^nsation, from O^^^ to puttlj^ away by the voice pf ,*he people — Mat; xviiL 17 ; Ist Cor||»13. 8. The right and obligation of a church totry Mntreiat ali connected with them as cause may reqiMWaf cleariy she^m on the occufion (^f evil repqrtf havi^^e#^ circu- lated against Jgj»ui at Jenttalem, when James and the elders, in ref^noe to the case, siad— " What is it thei^e- fore ? the mi4titude inust ^eeds come together : for they will hear that thou art come "— Acjs xxi. 22. It is here plainly admitted that even apastles wete held amenably to the ohuG^, as commanded to ** try the ^pirits wliethbr. they are ofSod. " And,"aceordingly , Peter was tried on one ^ioMiJb and acquitted. Acts xl 1—18 ; and on another #11 "^-v ■-»•?'■ # ^ ' CfwoDOM or mmiit ■i^ ■ . ' , . _ __■ . - ; ^ ^^ ■■ ^- ■ ^ > " 'T' * ocoaaimi he woa rebuked before all the brethren, when "' found faulty; Gal. ii. 11—14. And Christ commended * the church at Ephesua bocauae they had ** tried them who ■aid they were apostles, md were not," taihed satisfactory evidence of hi$ conversion. Nor can any \ churqh lawfully consent to receive members on other terms, This plan of receiving provides for mutual recog- nitioh of christian character, which is the basis of the con- fidence of love ; and, in receiving one another by the^right hand of fellowship, there is an open confession of the cour - summation of unity, which causes a lively feeling of inte- rest in, each other, ^imparting holy and delightful energy to the intercourse of brotherly love. 3. Unity so -formed is sustained by great interest, of which the iollo wing is an outline :— "' (1.) Iittltest in Christ — Gal. iii. 28 ; Hob. ii. 11 ; and in the F&ther through him— John xvii. 11, 22, 23; 1st Tliesi. i. 1 ; and in the dispensation of the Spiiit— rEph. iv. 3 ; 1st Con xii. 11— 13. * • (2.) Interest in the.whole truth of^ God, making them ^' like-milided, having the same love, being of o^e accord, ' of one mind/'— Phil. ii. 2. ';' (3 )* Interesit'in one another^ i "We, being many, are one body in Christ, and overy one membero one of an- other" — Rom. xii. 5. (4.) Interest of mutual sjrmpathy^. "Goc^hath tem- pered the body together, having given more abundant honour, to. that part which lacked : that there should bo no schism in )K)dy,; but that the members should hav0 the ■■^^,.' IT • . kmmmmtlttt i^' ' if. A t «* TH» UNITY Of A CHBISTIAN OHVEOH. aame care one for another. And whether one member Buffer, all the members suffer with it ; or. one member be honoured, all the members rejoice with it,"— 1st Cor. itu. 2^26. - T ^ • ^ ^ ■' , ^ (5.) Interest of mutual dependence. ** The eye cannot iay unto the hand, I have no need of thee ; nor again th©^. head to the feet, I have no need of you,"^l8t Cor. xii. 21. (6.) Interest in all that pertains to the kingdom of God here and hereafter, as fellow-citizens with the saints, and of the household of God,"—" fellow-heirs and of the same body, and partakers of his promise in Christ by the gos- pel, "—Eph. ii. 19— iii. 6. % - ) ^ . (7.) Interest in the administration of Christ's kingdom, in the execution of his laws, for purging, ^thering, and building up, so as to promote his cause and-^jhwcy,— Is* Cor. ^; 3—5, 7, 13. Eph. iv. 15, 16. Rom, xu. 5-^. Ist Cor. iii, .21— 23. . ... * In their common interest in thfise greSt^nd good fruits of the wisdom and iQve of G?od> h church feci their "hearts kni%t(igether in love," and dispps^^ to abound in the pradii^l love, consisting in keeping Christ's command* metats,"^ promoting the coramoii -good, and his glory, ■ without which all other ties of professed unity would be no bettet than a rope of sand. » ' - 4. The bond of this unity is low, which is caTlod "the bo^d of perfectness,'; because it is the very life blood of the^^body of Chriat. 'Properly speaking, love i4 unity ; and in order to unity being perfected, love must be of tlie perfect qual^y. . Now, this love is very different in its nature fr6hi mere animal affection. It is more than na- tui-al affoclion improved. It is even more than the exer- cise of love induced by God's love towards fts. It is nothing short of Christ's love to his people, in them, and extended by Aem, one towards aftother. As the4ife of belij^p consists in "Christ's liying ui them" (Gal. ii. 2li)^^^^th(4r joy consists in " His Joy^ remaining in, «) (> M 1 -J 1 'if. I m k , '.,^ / • '' \ ''•-■■ * \ 4 J'" 1 ^ ^ 1 * ■\ _. SM-:'. y ■■"..r's ¥ ,v. ■ ■» , r ^T .-.. ^p-' 4- • -. • J •#■ • **i^^/,j^5p- ^ ■itf - H THE VKItY OF ▲ CHBI8TIAN OHITBOfi. them" (John iv. 11), so their lore coiuiistB in Hia love being in tiiem, — expanding in love one to anothcir, — ^the wliole body in sympathy vrith the head, in terms of the memomble saying, ''As the Father Hath loved me, so have I loved you, cordinue ye in my love" — John xv. 9. **liYfp love one anol3ier, Ooddwelleth in us, and his love isperfecUd in iw^-n-lst John iv. 12. There is more here than the notion of the love of Christ being the reason apd rule of our love one towards another, (t is in the love of* the Head, taking with it the sympathies of the members of the body, that in loving dUe another they shew that they are loved by Christ, and loving one another as he hii^h loved Ihem. But there is a varie^ of properties pertaining to this love, which' must \» well understood tnr order that it may ** abound more and more in knowliedge and in all judgment." A brief abstract of the prime qualities of love, is con- tained in 1st Gor. xjiL,^^— 7, " Love suifereth long and is . kind : love envieth nof ; love is not rash or precipitate, is not puffed up, doth not behave itself unseemly, seeketh n6t her own, is not easily provoked, th^keth evU, on re- ; joiceth not in iniquity, but rejoiceith in the truth ; covereth all things, belieyeth all things, hopeth all things, endur- eth aU things." This requires mqre than occasional attention. The careful study of it should form a part of V ,the closet exercise of every day, as eiteential to soul pros- perity. But there are other properties of love which must be understood in order ip regulate their f4>plicatioh.. /'Disciples must distinguish betweenithe love due to all mwif and **brotherly love,"— the bne regarding its ob- j|»t8 with that compasEdon of ^benevolence which seeks thfdr -conversion and salvatioii/; the other regarding its objectswith special interest,^^* Christ's property, -freith esteem as bearing his imaj|{ey-rwith con^denoe for. the truth's sake dwelling in/m€lm, and ** loving rthefti with pure hearts fervently," tl bret%en of the same family, as "iPw^' / tHI WTSY 69 A OHBIStlAir OHUECOEI. S5 memberts of the same' body, and as " fellow-heiw of the grace of life." Thipre are also relative duties of love due to those classes respectively, in confounding of which there is error in judgment and corruption in practice. „ There is also a difference between the benevolence and complacency of love ; the one consistipg of endeavours to , do good to its object,— Ahe other of delight in the object as found worthy of kind re|pftrds.. Now,! many are de- ceived in supposing that the law of love is fulfilled in theiip experience of complacency, induced by spiritiial qualities in tHil object, and that they are justified in not loving' those'whomttiey hold as riot meriting such regards, while *the principle and practice of the b6nevolence of love are wanting. But there can be napuro 4?Wiplaconcy without - benevolence, which, like the love of God, embraces its objects as they arey intent on doing them good, so. as, ■ thereby, to find occasion of delight in them. Oompla. cency, without benevolence, is' not pure love, but %e jboc- ript offspring of selfishness. - .;: - f ■ The principle in question dibuld be .tested by (^stin- -guishing between the etnotions and plpRtiCes of lovje^the j> Oiie consisting of the affections of the heietrt towards itsjt obje<}t,^the other in the performance of the . di^tl^ of 4 love, by obeying'Scripture law. The whole liiw pf''*^od is suspended on love, and intended to^regi^l^^itit practice^ , Mat. ixii. 37—40, •*Ix>ve is the fiUfil]^| d( the, U^^ .. Rom. xiii. 10. Joh#xv. id The piS&tice of^^ov^. therefore, consisteth not in shewing kindness as dictated ' by the natural inclinations of th^'heart, after t^e manner pi the world, but in performing every duty of love, as #e- * quired by la!ir»ior promoting spiriiu^ as well as temporal welfare. Actions apart from holy afi^ection, are "dead 'Works," because proceeding frpm .no vital principle, tfnd love wlthbut works is alsa " dead, beiAg alone." In order that love may b^ ex^rcied **in Knowledge and ill al^ judgment," it ip secess^.to fix i£e bouridariee .,:-f '■^:a- "%* ■•''•-/•'•■ 4 ";-:.-.■.»-• 1 jn"-? < -K^gXi-rT- se THB UNITY or A CHRISTIAN CHURCH. I X I' i ^ / betwQfin the faithfulness and forbearai^ce of love. LoTfli is fip^ithful. ^* As many as I love I rebuke and chasten,"- Rev. iii. 19. See also Lovit. xix. 17. But the forbear- ance of love claitniii exemption from rebuke in behalf of its object, in to flail* as what in objectionable in his conduct is the result ot'>remaining ignorance, ». THB vyirr'ow M chAistiin ohuboh. . \ ar \ ,;♦ r- wholly devoted to religious e^ierfciae — not a part, but the whole day ca.\\ed ** the Lor(V a day ^" iind therefore set apart wholly and exclusively for the Lord's service. But there is the same binding obligation of primitive example to meet at other times as occasipns refjuire. And a^ Christ has left his people to exercise their own judgrae'nt in fix- ^ ing t|i^ times of such meetings, their consent to meet at toy given time, is an engagement to meet with him, bind- ing th^ to fulfil that engagement. And shortcoming in attendance at the time fixed for the commencement of - worship, without cause, is a violation 'of tht^t engagement with Christ, arid of scripture order, and of the law of love, ^ftnd caus^ grief to others ffpm tlieir being annoyed by late entry, diverting attentioi^ during the solemn exer- cises of worship, «id causing th6 offering of a torn, lame, or unineaning sacrifice, which may provoke God to wfifch hold his blessi})g. 6. The Advantages afforded by connexion with a church icripturally and fitly framed together, are : — Freedom froim human boudi^^e in all things pertaining to God, Gal. ii. 4, 5;— enjoyment of the perfect « liberty wherewith Christ hath made us free," Gal. V. 1 ; access to all the or- dinances intended for working out our salvation, 1st Cor. xi 2 ;— rest of soul in bearing the yoke of Christ, Mat. xi. 29 ;— soul satisfaction in finding proper provision and^ accommodation for serving Clirist, Eph. ii. 19 ; — the com- fort of love in dwelling together with brethren, Phil. iiJ 1^ 2;— -great an^ inestimable bone^ta arising from the watchfiil care, sympathies, prayers, and^|!;ind oflSces of ^;he y love of brethren, fiph. iv. 15, 16; the rejoicing of a good \oon8cienee in wiiking by Bible truth, so £V8 to please God, \2ad COTi i. 12;— •^«at blessedness in the enjoyment of like prcnked presence and blessing of Christ "vv^Hile doing Eis coaamsuadmerits, Rev. xxii. 14;--groat joy iiithe suc- * oAn of theiftrutk Acts xv. 3 ;— arid the btessod prospect, V . r'Wf^: -r. \-^^^^r ■™^Wk a^. TH» FXIX0W8HIP OF ACHEWtlAlf CHUBCm in beingiaithful unfo the death, of obtainiifg the crown of life,lKeT. ii. 10. But thoae advantages are found in the practice of christian fellowship. ii ... . 1 ■ .-, f tHE FELLO^felPsOF A CHRISTIAN CHURCH. *I!h& ie^0ffl^^^ of tk church consists of the intercourse of its mgHw^B^ith Christ and one another/in the use of the privilqp^i^i;^!, performance of the duties ^f their as- sociation, wh^|l& stated or 'Occasional, for promoting their own spintuid benefit, the salvation of a lost world, and the glory of God. It is called '* fellowship in the spel,^" as promoted by gospel infliieiice, and affording joyment of gospel blessings. Phil. i. f>|— the fellow- of the Spirit,'' as maintained hy the dispensation of Spirit. Phil. ii. 1, — and "the fellowship of God's lined by Ills glorious pepon, sacrifice, and mediation. |le^ Cor. i. 9-r>by whicJti, sii^Wembers of his :bo^i believers .as^ " fellow-ci^izenls with .the laints, and ^f.th6 hou$ehbid of God," Eph. ii. 194-^* f^ltow-heirs, and of tl]^ sante body, vid partakers of Jiis i^romise in; Christ bytlie gospel," Eph. iii. 6-:|ind "jfelldW-workers in the kingdom of God," Col. it. 11 — but having **no. fellowship with t&e unfruitful works of darkness," Eph. T. 11. 2nd Cor. vi. 14— 18. ' [,, Jn this felloj|irship/Uiere are stich^vingfn*^ reoeiying, as minister spiritual supply ; apd such w(|»riing towards each oti^ier o^ together, jm proihbtes the^pi|impn good. Spiritui^xsupplies We ministered by giving and receiv- ing,- on the\)riiiciple of union with • ** the JHead, from which |ili|hLe jbody by join'b and l>ahds having nourish- meiit'ministei ed, and knit together, i^crease^ Mth thfe's increase of G< d^** Col, ii. 19. Ii\ this jlray, hj;||8peaking and doing th4 truui, they are th^ instnunenl^ ol, supply 1*' •# A- ■ .■ U V*:; ■*'■ «■ ^W«Tir^p^lB"i1«TlWlp»"f*>A Tf THB VKLLOWBHIP OF ▲ ORBISTLilf ORUBOH. 29 w to iinoh other, ministering the Spirit and spiritual supplies bffie Spirit's testimony, ** speaking the truth in love.'* Gal. iiL 2, 6. ^ ^- T?he common good is promoted by disciples working to- wards each other or workitig together, as where 4t is said, " But speaking the truth in love, may grow up into him in all things which is the head even Christ ; from whom the whole body fitly joined t4. Mutual expressions of kindness and courtesy. "Be kindly affectioned qne to pother with brotherly lov^,.<4u honour preferring one another," Rom. xii. 10« ti^^ / , ■& •I. 0,' I i' ■5-, A 80 f-V/^fT r, THB riLLOWSHIP OV A ORRIflTlAN CUURCR. •ST" J. Exercising Bympathy and oompaasion one towards ther. '* Be ye aU of one mind, Iiaving compassion one :^ofanothW*l8tPot. iii. 8. , I 6., Cultivating concord and condescension. " Be of the lame mind one towards another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits," Rom. xii. 16. 7. Instructing one another. "Let the word of Christ dwell in you richly, in all wisdom, teaching and admon- ishing one Another," Col. iii. 16. 8. Mutual exhortation. "Exhort one another daily," ' &o. Heb. iii. 13; x. ^, 25. 9. Mutual support under infirmities and burdens. **Bear ye one anotlier's burdens, and so fulfil the law of Christ," Gal. vi. 2. Rom. xv. 1, 2, 3. 10. Mutual endeavours to promote each other's tempo- ral prosperity. "Let no man seek his own, bu^every man another's wealth," 1st Cor. x. 24. l^hil. ii. 4. 11. Hospitality one to another, especially to strangers. " Use hospitality one to another, without grudging," Ist Peter iv. 9. Rom. xii. 13. Heb. xiii. 2. 12. Ministering to the afllicted. " Pure religion and undefiled before God and the Father is this, to visit the fatherless and widows in their affliction, and to keep him- self unspotted from the world," James i. 27. 13. Mutual submission. "Likewise ye younger sub- mit yourselves unto the elder; yea^ all of you1)e subject one to another." Ist Pet. v. 5. Eph. v. 21. But tliere are laws s^pUcab^ to all the duties of fellow- ship, such as — regarding the will of God in every duty. Eph. V. 17 — Hearing Christ in all things. Acts iii 22— Doing all things in the name of Christ. Cul. iii 17 — Obe- dience to divine law in all things. 2nd Cor. ii. 9 — Doing all things with prAyer and thanksgiving. Eph. vi. 18. lat Thesa^ v. 18— Doing all things in love and meekness. 1st Cor. xvi 14. Phi£ ii 3— Disiiiterested in all things. Pliil. 1 .r I M17LUAL WATCRFULN ai ii. 4, 5 — Doing all things for peace and edification. Rom. xiv. 19. lit Cor. xiv. 2d— Doing all for maintaining mu- tual confidence. 2nd Cor. tii. 10— All thingi decently and in order. l»t Oqf. xiv. 40— Doing all for the good and honour of the church, and for the glory of Gtod. Titua ii. 10. Ist Cor. X. 31. . MUTUAL WATCHFULNESS. * It is, no doubtj the special duty of paatom to << watch for souls ;" but, it is also the duty of all the members of a church to watch over one another in love, — ^trhich^i^ be done with advantage, by cJliserving closely eatch other^ft spirit and conduct in ^q common intercourse of life. The interests of a cliurch would suffer greatly, if left to the limited survey of a pastor. That this duty is binding on all, is evident from these copimands: '^Let uis con8i2||r one another " — Heb. x. 24, " Look riot every man on^& own things, but every man also on the things of othisrr'^ —Phil. ii. 4. ** Looking diligently lest any man fail of the grace of God ; lest any root of bitterness springing up trouble you, and thereby many be defiled "— Heb.v^.,,16. The neglect of this Commanded duty indicates^ a state of mind conformable to tliat of Cain, who said, '* Aitf I my brother's keeper?" — a state of mind callous to the appointment of God, and tl)(^bdst interests of brethren,-^ or, some inay wink at the faults of othe.'s by a false ilt^!'- bearance, conscious that their own condiict cannot boar- inspection. The consequences resulting f roml such negli- gences are awful. Souls are in danger of perikhing, from , want of the means necessary to restore them im^in i the church is expoaed to corruption and froi|HHand those neglecting to watch wil^ be held guilty by the (^uses of those evilt, ^ Li attending to this duty, eyfryonQ' should take ^P'' ■ .kV mf^ •MVTVAl 70RB1ABAHCB. to his own ipirit and motlv«is carefully watching OT«r himMlf, Iwt he also be tempted ; thua wUl he be prepared to w«toh over hiii brethren in love, from sincere oonoern for their ipiritaal welfare,— not watching with a deaire for their halting, or for finding matter of acouwktion, but to suggest or do wkat will remove evil and promote good, when occasion requires. The ends intended by mutual watchfulness, must also \r be well understood, and^caro taken to promote them. On . fweing what is of doubtful propriety, imiuiry must bo made folr removing aU grounds of suspicion, that the con- fidence of love may stand unimpaired — Acts xi. 1 — 18. Oil discovering remaining ignon^ce in brethren, meana - must be used to " instruct tlui^^ the way of the Lord , more perfectly''— Acta xviirHJ^Wi finding them weak •V and in heavinosi^ they muft hlli'^Hpiged and comforted — lit Thea. v. 14. On seeing themWisnared by error, they must be admonished and restored — Jamea v. 19, 20. On » observing how they are exposed to temptiiion, they must be warned to avoid and resist— Col. L 28. On seeing them Kiting in duty, they miut be exhorted to greater dili- gence— fleb. x. 24, 25. On finding them poor and needy, they must be supplied— 1st John iii. 17 ;----and|On seeing them offending, by violating the principles of their holy profession, they must be treated as the laws of Christ re- ^ quire — Mat xviii. 15—17. But it cannot be expected that all things objeotibuable will be at once adjusted to ^e satisfaction of the complainer. There are many things which, in consideration of the state of mind in reference to them, call for christian forbearance.. ; ■■■sv.^,-.--*' I MUTUy^L FORBEARANCE. '^ On this branch ol love it ia writtmi, " I, thereforeg the prisoner of the I^rd, beseech you that ye walk worthy of the vocstion^herewith ye are c^ed, with aU lowlinees ill ri --»i MI7TVAI. fOSBIAKAVOB. Mid meekneM, with^Kng-iaffering, forbearing ( in loT« ; andaftTouring to keep the unity of the the bond of peaoe "^Bph. ir. 1—8. '* Put on, thi M the eleot of Ood, holy end beloved, bowela of kindnew, humbleneee of mind, meeknoM, long-aull^ forbearing one another, and forgiving one another "- iii. 12, 13. In these poMnges, forbearance ie mention« not aa cold indifference, but as the offitpring of lore, which worketh no evil but good. Am the coadjutor of " kind- ness, meeknesM, and humbleness of mind," it abstains from the proceedinga of pride and anger. . As following *' long- suffering," it abstains from what human passions might meditate by way of retaliation, when suffering by the faults of others. And, as providing for " keeping the unity of the Spirit in the bona of peace," it abstains from all mea- sures tending to division. In exercising this standard grace of the social relation, it is required— 1. That we be found forbearing to employ compulsory proceedings, which would violate christian liberty and the sacred rights of .conscience, by compelling any to act be- yond the convictions of duty, or contrary to the rule, ** Let every man be fully persuaded in his own mind "^— Rom. ziy. 5 ; Qal. ii 8—5. 2. Forbearing, in so far as oontists with aoriptural prin- ciples, to do what would grieve or stumble a weak brother, as in the case of not eating or drinking what had been offered to idols, when doing so might injure those who are wanting in knowledge. " If thy brother be grieved with thy meat, now walkeet thou n jjjjfl Hi H ■ - ,■'■•% '■'■■• ■ ' .■....■■■'■ . « .' ■ . ' • '* ■ ■ ■' . -■ ■ .■ ' ■■> '■■■* ■••■■■.,-■'■ * ■, - >i ■> . ■ ■ ■',■■-•■■ •' - f - . ^ ; . . " : ;.'.•■ '^ , • • J ■/■ . ■ \. - •■■ ■ . ■ ■* • \ ; . / ' .' %" .- " \ •• \ .-'^- ... .., '.. ■ • ,. ' » ' .■■:.' • ■ ■ • '■ -■ H - ' ' "i"^"" . " ■ . _ ; I ""^ • ■ ' ' • ^ , ^ ■_. . .' ■ - t ^ ■ ■■ ^ '.: . ' ■ > ' . - . . _ -.'■., 11 ■ * " *"■ T - " , ■ ■ -': ■ ■ ■ ■■■■■■ t . •; ■'■'.•• ' ,•:■. ..s- ■• . ' ■' '■. . ^ . ' ■■'".- '^ ■ ■."■ ■"■■■ ■■,*■"'■■■ '^., ■' V *■ . . . . ' .;^i4*.:./ ■ ■ - ■ • » H .?- -r't ' :.■■;/' ;■' X ■ ■" '' f • , ■ if' , ■ ■ ; ■•■; y ■ ' ■ :^- ■;; :' \ ■ - , 1 ■■•*v' ' * ■ * . ft > .'"" *■■ •' " .. \ ' - V ■ r "i , •» iH- ■■■''■• . ■ " 1 '''.''■'.'.'■■■ .|;.,-, :; ,,. ,>.■ _ , '■' '^ ■ '■'- • ■■ ' • . \' - ■ , • . ■■■ ♦ .■ •■ -:*\ -.'■:^;4-- : ^- ' - -^ 1 4 ■ . " . '■■ ,.'■" ■ ... •-,/ -. ,■-■ ■■ ■ i ■■■■■• ■•i-'f--.;-v •■; \ •■■',> .;1*V',, ■: ■■■ ' ■■ ■'■ • . ' -si' ^^1 ^^^^'' ^^^^1^.;/-'-; 1.0' Ifl^ IM I.I IULlu, |4.0 2.2 1.8 1.6 MICROCOPY RESOLUTION TEST CHART NATIONAL BUREAU OF STANDARDS STANDARD REFERENCE MATERIAL 1010a ' , ^ (ANSI and ISO TEST CHART Nd. 2) / ■/■ I- I Ir t 34 MUTUAL FOBBBABASieB. 4 Forbearing aU prejudice Lndimpropei( feeling on ao count of differences of opinion about secondary matters. " Let not him that eateth despise him that eateth not ; and let not him that eateth not judge him that eateth : for God hath received him "—Rom. xiv. 3. 5 Forbearing to make points of difference a reaaon for not walking together, irf so fax as all are agreed. ^ Letua therefore as many be perfect, be thus mmded : and if in atrtWngrebeo'^her^e^ t^ iJyon. Never^eless, whereto we have already attli^d, let us walk b:f the same rule, let us mmd the same thing"— PhiL Ui. 15, 16. ^. ^ 6 Forbearing to allow differences on minor matters to impair love. In the exercise of long-suffering and for- bearance, Christ loves his people as they are, notwith- Binding all their shori^coming in knowledge and duty, and he hath said, -This is my commandment, that ye love one another as I have loved yoti"-John xv. 12. ^ Those, then, ^e tiot loving their brethren after this rule- who allow their kind regards to be impaired by such ^f- ferences, while having good reason to love one another for the triith's sake dwelling in them. ^ It has been aUeged, that forbearance with one who is regarded as thinking or acting wrong, amounts to tolerar tion of sin. But forbearance relates, not to the thought or action so much as to the state of mind of the n^divi^ual, being regarded as incapable of thinking or a^mg other- wise for the time, from being ill instructed or weak. "We that ^re strong ought to bear the infirmities of the weak, and not to please ourselves "-Rom. xv.^1. In this view of the principle, what might admit of fort-earance in L, might call for rebuke in another. The ftan ti^t r,- fusi to act from conscientious scruples m some tlmigs, arising from defective knowledge or prejudice, while other- wise giving evidence of walking by faith and m the fear of ihe Lord, i3 a proper Bubject of forbearance. But he V r-^Jt^^rit^aVf^att %Ki V \ MUTUAL rORBEAEANCB. 30 i' tliat violates the known rules of duty, must be treated as ^ an oflfender. **To him that knoweth to do good, and do(Bth it not, to him it is sin " — James iv. 17. it is not, therefore, correct or scriptural to speak of a church making any point in dispute a matter of forbear- ance. A church has no more right to make any opinion or practice a matter of forbearance, than to make laws on any other subject. It is only with the defective state of mind in christians that they have to forbear '; and this is not optional hut imperative ; forbearing not only from being so disposed in love, but chiefly because Clirist hath so commended ; and because all (attempts to enforce com- pliance or conformity without conviction, are proceedings of anti-christian oppression, at variance with the liberty with which Christ hath made his people free, injurious to all concerned, and dishonouring, to Christ as subverting his government. It is owing to the misunderstanding of this »great principle, or, rather, owing to deficiency of long-suffering and forbearance, that discords have arisen, which have divided those who, otherwise, might have been walking in love. But all forbearance must be mu- tualy in order to being effective in <* keeping the unity of the Spirit in the bond of peace." Much forbeai-ance," patience, aijg meekness, are required in treating offenders, as shewnjpiRal, vi^ 1 ; 2nd Tim, ii. 24—26. But no such forbearance is ^e to a presiunp- tuous offender, as what is due to a weak brother not con- scious of sinning. I^^or should the latter be let alone, without endeavours to instruct and promote agreement of sentiment in all things. While forbearing to compel^ it is proper to use all scriptural means to persuade^ avoid- ing the spirit of carjial strife and contention. But, in addition to what calls for forbearance as now explained, 'there are improprieties of conduct which should be cor- rected by brotherly admonition. And care should bo taken, not to pervert forbearance into a license to wink at 9ffenGes. V :x 36 OFFENCES AS OCOASIONB' OF BTUMBtlNO. OFFENCES AS OCCASIONS. OF STUMBLING. The word offended, as in common use, signifies nothing more than being displeased ; because many regard the^ Mns of others only as displeasing to themselves, without thinking of how they are stumbled by them, or of wha is required for removing the stumbling-block out of th way. But the scripture term " oflfence," signifies sin, 8 offending God and his people, and as being a stumbling block, causing sin in others, and hindering them in the performance of duty. Th^ origin of offences is "lust,' called a "rigljt hand" and a "right eye," by which the subject is stumbl^ out of the way of duty to fall into sin, and becomes aii occasion of stumbling to others. Mat. iviii. 8— James i. 15. Offences are a woe to the cl^urch, to the word, to the offended,, and to the offender, (Mat. 3cviiL 6, 7,) and should be Considered, in their relation to , God, ^as violations of his law,---in relation to others,' as temptations to sin and hindrances Tjfj/hf "w^av o^ d^ity,— and in relation to the offebder, asilpcularly injuriwia to himself. ♦, ' . ' i,. 1. Offences are against God, being violations of his lawi as Christ said unto Peter, "Thou art an offence unto me." Eveiy estimate of^o^nce must be formed by as- certaining to what extent "M dff&nder has violated divine' law. It is not enough that any have taken offence so as . to be displeaspd a^t the proper performance of duty. No man cto be justly held as an offender, without proof that> he has violated some known law, and thereby sinned against God. ' 2. Offences are occasions ©f sin to others, and hinder- ances in the way of duty. Many are stumbled by the offences of their associates as occasions of temptation to commit thet same sin, as Adam was stumbted by the sin of Eve ;— or by imitating the offence, fia those who "fol-. lowed the sin of Jeroboam, the son of Nebat, who made . JSfiii.. . "I. . I ( / ■ •I . OFFENCES AS OCCASIONS OF STUMBLING. 87, Israel to sin ;" — or by consenting to popular devices without regard to scriptural law, as did Aaron in making the golden calf ;— or by giving place to the workings of carnal policy, as in the case of Peter's oflfence, when " other Jews dissembled with him, insomuch that Barna- bas also was carried away with their dissimulation^" — or by submitting to misrepresentations, as in the case of the Jews, who stuiiibled and fell in the wilderness by re- garding the opinion of the carnal spies more than the promise and command of God ;—^r by receiving evil com- munications, -OS when, by the tale of slander, one is stum- bled into the 8^ of ** taking up a reproach against his neighbour." Oflfences arj^ also^ to others a hindrance in the way of duty. l»t so/far as the confidence of love is impaired, by the offence rtendering doubtful the sincerity of the profes- sion of the/oflfender, it becomes impracticable to perform to hifti, in faith, some of the duties of feDowship, or to co-operate with him in confidence as a ** fellow- worker " in the service of Chria|;. Being yoked together in fellow- ship, the fall of one entangles and hinders others from working aflf formerly, till the fallen offender is either re- , stored or separated, 2nd Cor. vi. 14. And when the offence consists of shortcoming in social duties, others may thereby be hindered in doing their part, as when ^ shewn by Moses when describing the intended 8hortcoiiiJ|L " ing of Gad and Reuben, as tending to discourage, hindeflgjh find destroy the whole congregation of Israel. Num. xxxii. 6—15. ;^ 3. But the offence is particularly injurious to the of- fender himself ; as in a^idition to its effects in paralyzing the moral energies of his own soul, separating between him and God, and rendering him imfit for, the duties and enjoyments of hi^ holy profession, it subjects him to the displeasure of Him who holds the offence standing against v him, making him also responsible for its effects as a woe- ful occasion of stiunb&g to the church and^to the world. Li V.i V < r \ I 38 OFFENCES, AS OCCASIONS OF STVMBLlifO. But many are offended without cause, arid evfin offended at the truth. Some are improperly offended, without cause, by taking up an evil report without evidence of its truth ;— others, by rash misconception of what, if ijropcfriy understood, would form no giound of offence ;-other8, by harbouring suspicidii of evil, without evidence of its existence ;-othor8, by seeking matter of accusation to justify some previous alienation of affection ;— others, by a desire to find some as bad as themselves for supportmg a vain hope under spiritual decay, and, perhaps, from being intent on making ''a man an offender for a word, who has acted the part of a reprover in the gate. Such conduct indicates want of that love which ''thinketh no evil,"' "which is not easily provoked," and which * J:, n f 1 REMOV^ OP OFFENCES. ^ ireut call to watch against giving or taking ofTenco. The best preservative against giving offence is in the cultiva- tion of brotherly love. -He that loVeth his bnjther abid- .'eth in the light, and there is none occasion of stumbhng in him, 1st John ii. 10. And the lovfe oi the truth is the best antidote against taking offence. *;Great peace have they who love thy law, nothing sJiaU offend them, Psalms •cxix 1G5. Though offfences tend to stumble others, there ii, no Ucense to be stumbled by them, as we are commanded not to give place to temptation, but to remove the stum- bling-block out of tlie way. ' REMOVAL OF OFFENCES. Every offence must he removed, by leading the^offendor to repentance oV by excluding him from the church if continuing impenitent. The laws.reqiunng this are too Onerous to be mentioned, but a few may be selected SXlng the reasons and end. of this great fundamental T>rinciDle of the christian administration, viz. :— . T For making manifest fidelity to Christ. -There must be also heresies among you, ^^^' '^^J ^^l^'' ^P" . nrdved may be made manifest among you,'' 1st Cor. xi. !«. ^tFoTiewingconformityofmuid to Christ -in purg- ing his Father's house," John ii. 17. \ 3 For shewing a practical testunony against sm, aa did the'church at Ephesus, who -could not bear them that were evil," Rev. ii. 2. ' . /,x „* 4 For preparing to serve Christ in punty. - In a great house there are not only vessels of gold and silver, but also of wood and earth, and some to honour and some to dishonour. If a man, therefore, purge h^°^«f /^ these, he shall be a vessel unto honour, sanctified and * meet for the master'9 use, and prepared unto every good work," 2nd Tim. ii. 20, 21. 4t ^^:a^ .f?s^ ^'4^^:s*^-c¥s 40 BKMOVAL OF OFFBKOKf. 6. For removing occaaionB of Btumbling and trouble from the church. *« Looking diligently leat any man fail of the gr^e of God, lost any root of bitlemeas springing up trouble you, and thereby many be defiled," Heb. xii. 15. 6. Jfdr maintaining the purity of the church. ** Know ye not that a little leaven leavenoth the whole limip ? Purge out, therefore, the old leaven that ye may be a new lump, as ye are unleavened," Ist Cor. v. 6, 7. 7. For finding favour with God. ** Be ye'Beparate, saith the Lord, and touch not the unclean thing ; *hd I will recei\^e you, and will be a Father pnto you, and yo shall be my sons and daughters, saith the Lord Almighty," 2nd Cor. vi. 17. 18. 8. For shewing true love to the offender. "Thoushalt not hate thy brother in thine heart ; thou shalt in any wise rebuke him, ^d not suffer sin upon him,".Levit. xix. 17, 9. For gaining the reward of saving souls. **Brethren> if any of you do err from the truth, and one convert him, let him know, that he Who converteth a sinner from the error of his ways, shall save a soul from death, and shall hide a multitude of sins," James v. 19, 20. 10. For avoiding the guilt of soul-murder, in leaving any» fallen brothei: to perish through neglect of means to reclaim him. "If thou forbear to deliver them that are drawn unto death and those that are ready to be slain; if thou sayest. Behold, we knew it not ; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according t3 hia works?" Pro. xxiv. 11, 12. 11. For preventing the church from being charged with retaining impenitent offenders, as were some of the churches of Asia, Rev. ii 14, 20. * 12. For reima(^hg the * * woe unto the world because of offences. "^,,Jm consequence of the ungodly being cut off from the^urch, so as to shew to the world the difference V ■ \ BSBIOVAL OP 0FFBN0B8« 41 between the procioua and the vile, it is said that, ** great fear came upon all the church, and upon as many as hoard 'these things. And of the rest durst no man join himself to them ; but the people magnified them. And believers were the more added to the Lord, multitudes both of men and women,'* Acts v. 11 — 14. There is weight in these considerations, which cannot , fail to detormii^e the enlightened fearers.of God to attend to this duty, and the neglect of it indicates want of sub- jection to Christ,— want of likeness to him who came, to destroy sin and save souls,— want of love to offending brethren, in. failing to do what is necessary to r^tore and save them,— and want of proper coQXjern for the pi^ity and prosperity of the church, thi8 excuse is groundless, in the view of needful help being afforded in the warrant ?to take "one or two more/' in the event of personal efforts being un- successful. Others wink at the faults of brethren, sup- ^ posing that, in doing so, they axe "following the things which make for peace." But this is peace with sin,— the peace of spiritual death, preventing true peace with God. Others neglect'this labour of love lest they should forfeit the favour of the offender, and provoke his resentment. But this indicates more desire to secure his favour, than fi \ ,■(. ^1 ^2 PREPARATION FOR Till to .Mivo hi. «>«l,-moro droad of .ufforing hi. ^»f^^' than fo»r of hi. perishing l.y lH,ing left to "boar h«. iniquity." There i., therefore, no ground of exouM, but .ttong obligation to attend thi. duty, which cannot be neglected, without becoming "partalceni of other men. •ins." PREPARATION FOR THE TREATMENT OF OFFENCES. In the treatment of all kinds of offences, it mnst be re- membeted, that there are special quaUfications necessary for enfluring success : namely, such love to Christ, and to his people for his sake, as wiU induce to willing and un- wearied exertion in promoting his cause and glory,-such a strong sense of obligation to Christ, as will determine to serve him at all hazards,-such confidence in his pro- mised presence and blessing, as will render fearless of all asfficulty and opposition, -such hatred of sin, as will not admitof *'bearingthemthatareevil,"withoutendeavour- ing to reclaim or put them away,-«uch ''compassion for th^m that are ignorant and out of the way," «« ^^"- duk5e to ''save thfto with fear, pulling them out of the firL'J^-such ineekn^ as will prevent wliat would pro- yoke and produce what may win the offending brother,— »uch'humiUty,'afl may subdue prejudice in the oflfender, and dispose him for the candid consideration of truth,— such knowledge of human nature and of the word of God, and such wisdom In the appUcation of truth as may m- struct and persuade unto repentance,^slich faithfulness, aa wiU neither withhold the applications necessary to pro- mote a broken heart, nor heal the hurt aligW;ly,-^uch patient perseverance, as will neither faint nor f aJ^ tiH all ,tequired is accomplished,-and such leaning on Chnst m the spirit of believing prayer, aa wiU prevaU with God^ >s ^ 1. 'TREATMENT OF OfFlNOM. 48 >A— 13 and with man in finding tlmt mcdfmn by which Ood wUl bo gloritiod. '■ .i In connexion w>th the cultivation of those grace., the offended party mniit examine himself, so as to awjortain whether he has not been stumbled by the offence, as, in such a case, he must first resort to moans for purging and restoring his own soul, without which he can have no ca- pacity tor restoring his faUen brother. Jn cases of per- Bonal trespass, there is great danger of being stumbled into the sin of seeking to avenge the wrong, by render- ing evil for ^1. When the offence contains personal in- sult, there is danger of being provoked thereby to speak unadvisedly, as did Moses, when, after being accused un- justly by the people, he said, *' Hear now, ye rebels, must wo fetch you water Out of the rock?" When personal inteijests are supposed to be affected by the offeilce, there is danger of giving place to jealousy, ^nvy, and ang«^. " when *'the ten were moved with indignation against the two brethren," who sought ascendancy over them in their Lord's kingdom. When mortified by the reproach occa- sioned by the offence, there is danger of giving place to a desire to get rid of the^ffender rather than to restore him ^i;hQn the offended party forgets that he also is a sinnelKposedto temptation, there iB danger of fostering the pride of thinking himself superior to him that haB fal- len, and thus despising him, neglecr the means appointed .lor promoting his recovery. ^ ^ . " i *«i« Great careshouldbe taken to have the mind oomp^tely purged from aU improper feeling occasioned by the office to he treated, because there will be danger in actmg under the influence of evil passions-of doing more harm than Kood. The nile is, "First cast out the beam of thine own eye ; and then thou shalt see clearly to cast out the moteout of thy brother's eye." -When thou art^n- verted, strengthen thy brethren." But there is a^d^^ ence between private and pubUc offences, and between . V •Ik.^ ' '■ V -tr 44 nUIATMMNT 07 A FBIVATI I « J 4 thai of a itan ** ovortakon in a fault " — and hjriM^oriiiy de- tected by the dinopvory of long continuance in iieorot tin, which must bo treated ruNiiectively, as " tho Spirit laith uuto tho churoboa." ' ^ ■ ■..*. ' ... Vrf TREATMENT OF A PRIVATE OFFENCE BV ' THE OFFENDED. A PRIVATK offence is any injury dono to aib^other, or an offence against Qod, known only to one or moire, who will not tell it to others; and though entailing no personal injury, it is the duty of any who knows it to treat it as required by the laws of Christ. The law on t^is branch of the administration is very explicit. " Moreover, if thy brother shall trespass against thee, go and t^ll him his fault between tlvBO and him alone : if he hear thee, thou hast gained thy brother. But if ho will not heiar thee, then take with thee one or two more, that in the mouth of t\ro or three witnesses every word may be estab- lished. And if he shedl neglect to hear them, tell it unto the church : but if he neglect to hoar the church, let him be unto thee as an heathen man ai£il a publican " — Mat. xviil 16 — 17. This comprehends the following particu- lars : — ;: .„ - * 1. This law is ifnperativej nqt optional^ but of binding obligation — as positive and peremptory as ''Do this in remembrance of me ;" and^hence, cannot be neglected by any di|Kuple, without dishonouring Christ and wronging his own . soul, and also causing injury to the offender and to the church of God. 2. ft is Worthy of special notice, that the party suffering by the ''trespass" of the offender, is here required to take the had in seeking to restore his soul to God. This is contrary to corrupt nature, but it is a first principle in the di^nsation of grace, which teaches to render good <■ oFFiwci inr THi ofriwuiD. 40 '-^ <: \ for evil, and corrotponfU with the jwrfect example of , •Chri•t^Who ■oiigh*^ to wive them who slew him. It it, moreover, a test of pure diiintoreiitwl lierievolence, well ' fitted to convince tho«e who neglect thii duty, that they »' are wanting in likenew* to Ohritt— wanting in pure love, and that they ore in a fallen condition, as feU »» the -offender. .. . -> 3 The comniiind, ••Oo and tell him hw fault Iwtween^ . theo and him oZone," impliet that he ihould not Udl it to othcm Thii is intended to prevent the offended party ^^from tinning, by violating the law of love, -which "cover- eth a multitude of tina." No person can, ^FRhout proper cause, report evil againsUno that he loves ; and *' he tliat loveth not his brother aFideth in death." This clause of the law is further intended to prevent the pam and stum- bUng to the church, and the woe unto the world, which would arise from that being made knowu which might be , : disposed of in private. It is abo Intended for the benefit ^ ^ of the offender, that, in the event of rep^tance, he m^ noi suffer in his reputation, by another giving publicity to hU private sips. God never reports the secret sins of hU people ; when repented of and pardoned, they are " remembered no more." Nor does he permit their pri- vate offences, known only to one or more brethren, to be told, but in so far as may be required in the. use of means to pr^ce repentance. The privacy here enjoined is abw necessary for gaining the offender, whocould not be ex- pected to prd&t by the communications of one who had shewn the want of love to him, by making known his pri- vate trespass ; by which, also, th^ offended would appear disqualified for his work, as noi subject to this law of Christ,- and wanting in the love essential to success. In such a case, the offended would be fuUy warranted to refuse hearing Ids brother,-not only on the groimd of incapyt^ for treating the case as now mentioned, but tlw because, having made it pubUe^ it is no longer a sub- %ir ■'F ! • I/ .!V 't , it U TBBATMSlfr Of ▲ rUVATl jeot for private treatment, but make« both parties amen- able to ^Q churohf as in all other oases of public offence. But there is inn in hearing or receiving^ as well as in telling^ the private faults of offenders. The man that listens to a tale-bearer, becomes a partaker of his sin, the same as he that receives stolen goods, knowing'that they are stolon, is a partaker with the thief. Every faithful and honourable man will watch against tale-bearers, as tempters, subverting the scriptural administratibn, and ' rebuke them sh^u^ly; for it is written, "Whoso privily slandereth his neighbour, him will I cut off" — PsaL cL 5. 4. The command, ** Go and tell him his fault," further implies ; — (1. ) That the offended must not lock it up in his own bosom, and dwell upon it in silence, else it will become a ground of grudge that will expose him to con- demnation — James v. 9. He must rebuke the offender, ' and in no ways leave this undone to the injury of his own soul, and at the hazard of being charged with the blood of his brother. (2.) That he must not act rashly, speaking when the trespass has been committed, and when passions may have been thereby excited ; but, after retiring to^ reflect and pray, he must **go" prepared for doing what is commanded. (3.) That he must go, not to tell how much he has suffered by the trespass, which would indi- cate a selfish spirit of resentment, tending more to pto^ mote a quarrel than to gain the brother, but he must go /(in the generous spirit of love, to tell the offender how piu^h he has been in faidty that thus he ma|r be awakened to repentance. And, considering that a* j^ is generally followed with hatred on the pa^ of liim that inflicts it, and dread of the sufferer being disposed^ avenge the wrong, it becomes the more necessary, at the outset, to remove all prejudice of the kind, by exer^n^^f^e God- like long-suffering of love, — shewing tha.j^i^j(^JQi?t; pf the interview is not to seek restitution, •i^dl^^iBl ^^cojmplain of the injury, but to restore the soul of lum if^has fallea •■/. ■7 .»^ y ^ r^') OrriNOl BY THE Of FWCDEK. 47 by inflicting it. But, without winking at aggravating cir- cumBtanoos, care .hould be taken not to find the oflfender more in fault than a correct view of the whole case war- rantii,-thus shewing a kind, conoUiatory spirit, and can- did readiness to give, place to all that can be offered in extenuation of his guilt-proceeding in the style of inquiry rather than of accusation, and endeavouring to find agree- ment about the facts of the case, as the proper foundation for judgment and aU proceedings which may follow. But the offender must be told more than the facte of the case already known to him. He must be told his " fault," as consisting in vioUtion of the Uws of Scrip- ture, and the#>r of love, bringing home these laws to his understanding and heart, for convincing him of the true character of his offence, as dishonouring to God, and in- iurious to his own soul, shewing him hov^ his trespass indicates a state .of mind inconsistent withn^ holy pro- fesBion, as when Christ told to Peter that^ his words, *' savoured not of the things that be of God, b|t those that be of men;" and as when Peter jA^wed Simon Magus how his words indicated that his *''hei^ wa» not right in the sight of God." This should be loUowedby proposing every Scriptural inducement to repentance, Jjways shewing that the end intended is not to degrwie or conquer, but to g^n the erring brother, by the kind and persuasive proceedings of truth and love, and speakmg b6 as to remind him that he has to do with Chnst as a Saviour and Judge, and that he must resort to Him fpr pardon and repentance, as the only way of recovei^r. And every interview of the kind should be opened and closed with fervent prayer, for guidance and success. In services of this kind, much difficulty, in some cases, must be encountered arising from the effecte of the offence on the mind of the transgressor. The power of preju- dice, formed by the hardening influence of sin, generaUy leads the offender to regard such services as an mtrusion ■V». .* !* "■ t. ' 4g ( IBBATlrtllT OF A »«r»iTB on hi. Bberty, to coimt hi. faithful monitor «n enemy in Sl^gSio truth, tomeetandre-irtthe^^-n. M love by eipremon. of angry pawion or '"™»'"»*J°°;- ;lrhlk toaLmptto jurtify him.el. ^^^^Z^^ wme ^, in other reapoot^ more guilty than h»n"«'«. ;^ tTtake oooaaion to prolong oonver^t.on on «mo M^ oiroumatance, for avoiding what «'»«»>y«»; ^Lble. But, in the worst view »'«?«>.-«' f^°^ «A the reorover dtould beware of thinking or speaKing m\* cT^ hop^ie... a., in failing to hope for «ic»», he woiJd natmXy f«l in "•king endeavour, for that end StaTroduce. moral madne» , bnt there «. no p«- Soeor ^ontoo rtrong for being ov«oo»e„l'y *« « graoe and truth which come by Ch™t J""*- ^nd th^ i. " need of patience." Buamej. «' »^" ^* ''^ «,ldom be «.ttled at one m«.tmg ; »d, when there » no immediate appe«ance of repentance -t ^ be weU to .nbmit a "word in aeason," from the Bible, («r tne SU consideration, requesting him *» confer wi*, ZT to private, about it. appUcation, a. a preparative for ^h» intervi;>w. But g«at care should be taken to nreventdiMUSsion becoming a party quarrel. ''T Tin. pre«,ription, for individual treatment of W- fen J"done,''i. followed by a notice of P«»Pef ™ ™Z., intended no doubt, to excite the offend^ to "bourn hope. "« he hear thee, then hast P.m^*y * brother." This impUe. that he had .poken «ie tmthm Z^n to him for his recovery, elw the offender had be^ r^^t tavTheard him , and Ae hearing here ment^^ 5. more than the hearing of the ear ; it i. the h«^ng of Mth and obedience, diewn in the oonf«sion of mn, by which the offender is g«ned from h» Mien c^on^- ' grined to the lore of the truth,-gjxned ^ 9»«^"^ ^ed to the offended brother, tothewont^exw^e M Chedy love, by " repent-ice to the '^^^l'^^ aietnH*." But no repentance oarbe regarded gennwe. *■ OFrXNCB BY THE OFTENDBR. 40 /■ . by but as produced by the influence of Scripture truth, con- vincing of sin, and leading to Qod for pardon and accept- ance thrckigh Ohrist, shewn by the confession of sin and oorrespoiiding expressions of grief on account of having offended, with resolution to forsake sin and live to Ood. AU confessions, not spontaneous, but, seemingly, the result of necessity, for preventing further trouble or ex- posure, or inixed with apologies, in self-justification, or accompanied with murmuring at faithful reproof, are indications of the re])entance not being " after a godly sort." Yet great allowance should be made for the capa- city and manners of different persons iu such circumstan- ces. And in all cases, what seems deficient should be el- plained, and means used to produce what is wanting. Repentance on the part of the offender, calls' for for- giveness on the part of the offended ; and this is not opiional hut imperative, **Take heed to yourselves, if thy brother trespass against thee, rebuke him ; and if he repent, forgive him,*' Luke xviL 3. By this law, the offended is as much bound to profess forgiveness as the offender to profess repentance ; and in this way only can the breach be healed to reconcilation, for the exercise of brotherly love, without which all labour and professions would be iu vain. Love thus restored should be maintained by dismissing from the mind, the offence, which, having been forgiven, should be ** remembered no more," and never once men- tioned in time to coma Any reference to an old offence that has been forgiven, is mean and dishonourable as well as unchristian, — ^is no bettw than charging over again an old account, that had been paid and discharged ; and is a plain indication that> the person so acting, has not for- given tl&e offence, as God forgives sin, "remembering it no njore." For promoting love, all that is "unseemly" should also be avoided, knd the .duties of love carefully performed, remembering ihat "love is fulfiUingthe law." \,D. . ■ ■ - «--^i^yrf t»_'^(.i4f^ '■W ■ ^m f^ tBlATKBTT Of iN OFF.HC.' • -Wnh imoaired confidence, ta romov- V By «p«ntanee, ""• "'"J^ '^'^'^ operate >M formerly, ed. leaving *• h°>y ""^"te '.« there wiU be found And. in a P"P«' ™- f ^^TW instrument of re- cu« to love hu. br6ther more, a. ^^^^ g^^. .toring hi. «.«! from BB to G^ ,^a t ^^^ ^^ i„go.u»of g^aterlove to l^^^'^'J^thi. view, there Sf UbouTB of love in reobu^^ng h.m.. I« ^^ ^^^ ^^^^ i. rtrong inducement to endeavo" ^ ^^^^ ^^ without other aid, «f 1°" "° " j^ ^ produced by the genuine «.d fervent ««» wh^t couW^b p^^^ ^^^^^^ tabour. of " one ot two '""T; . _^i„„ gain^ by the ' ^■^^':f'?fr:::ir^bein^8«^edbyJe.u,whomhe bad persecuted. ^« Axr nWENCE BY "ONE OR I.the:ventof«.eoffend»notbein^^^ W brother, the offended P^ ^.j:^^ thi. »gumenti. Irim " one or two more. "* ° }^ be wed to re- twofold-t^t ta^pn-to «^-^-,^,„ ^yb, *^^ cho^m for tHs P^^-^'lj:^^: ..^ «xd «>u«dexP-»^j^, j^,„aB ■ . S^nAf^rTving hi. confidence, they may "tt^n^a^ X here, that, the offended i. • J^Mtogo^vlteB the c«.e to "one or two BY '^ONS 6b two MOBK." fil aiov- erly. ound )f re- find- uit of there )reacb more by the noble }y the .ppeani Lom he ^E OR hearing ke with lunentis i to re- B maybe case be- ; for the I impeni- men of mong the al friends they may fended, is ne or two more," biitj to "take" them first to the offender, which implies that, he must not say a word about the matter but ill presence of the accused. Any previous or partial communication would bo dishonou,rablo — would indicate want of wisdom, candour, and love — might form a temp- tation to the mediators to prejudge the case, and if knowii to the ofiender, could not fail to produce a suspicion in his mind to that effect, which would imfit him for hearing them with advantage. They should hear nothing till the accuser and accused are face to face, when they shoula proceed in the order of the following principles :— 1. They should enter on their work under a deep sense of responsibility, reflecting how the interests of an immor- tal soiil are at stake, anxious to save a soul from death, remembering how it is written, " He that justifieth the wicked and he that condemneth tlie just, even they both are abomination to the Lord," and resolving to act as scrip-' ture law requires, depending on Christ for guidance and success. " 2. After prayer for divine guidance, they should request the offended partj^ to state the case, and the grounds on which he conceives the offender has not repented ; which should be followed by inquiry at the offender whether he consents to the truth of the statement, which if disputed to any extent, must be investigated for ascertaining how far what is in dispute is the effect of misunderstanding, or, whether any point not admitted can be established by cir- cumstantial evidence, as no righteous judgment can be formed, but on the ground of facts proven by the admis- sion of the accused, or legal evidence. 3. The offender should then be questioned as to his own view of the case, whether he conceives that the words or* actions complained of accord with scripture law, and brotherly love, explaining to him how, in finding no law in justification of his conduct, he shews that, he "has been walking after the flesh, f\dfilling the desires of his 53 T^ATMBNT OF AN Of f BHCl, ITC. *u«f i,w« which •* hopeth aU things. i r:::^! I'AuHe. on ^th .de.^ But tKU U makes no provirion for any thing of the kipd as Xw^ Tn the following c»« :-An offender '"'"'^fh ^Tng 1 labour, of agent, employed to treat tas offeree, to o«d and bitter complaint. againBthi. apMer, a. fv- Sg^«»outed Wm, and .poken to him m a bad .pmt ; U^ Tnattent hearing of an he had to wy agam.t Wwa. de^mld^V^^ it was «dd in reply, ' We cannoj ,u.t nowCrawordyon have to «y again. SOurbrothefWe ^^nrunderatand thi. a. a caw of J.er«.nal q^l, Slo^rhearing of both partly, ^e were bWht he^ treat your c««, not that of your accui^r ;tnd the yrconcermig your offence, apart from aUother^^^; Itta al.0 writUn, 'Every man bear hi. own/burden, ' wUoh forteda oui mixing up c.«.a that are diatmct ^™ it would be wrong in you to advance, or «. to S7what you might «iy against another .«" «^»«»^ wto«.in. Nor can you forma proper judgment of Z vZL of your brother, tiU you »e the evd rf the ri^he C rebuked. We mu.t, therefore, proceed in rteatoent of your ca« in the firrt instance. «id f^f^-^'^'0 MJI|WJJi»i!.fl^| T£BATMU«T OF ▲ PUBU(f irist ; iding re for tiafiod btteni, owing jhtby cute of I [1C08 of ing his to sav making hifllWw as Was und re- offence, as hav- ritJand dm/ was not just lerl We qi^rel, brought ; and the eipeak to subjects, burden,* distinct. or us to sxtenuat- gment of vil of the roceed in 4106) and ^ orrufci. 63 we shall be ready to when dispofwd of, if you require, hear what you have to say against ycur brothw, after you have dealt with hini in private,/iMi the laws of Christ re- quire, without effect.' When /this offoiidor was gained by repentance, insteatl of compwning aijainst his brother, ho thanked him cordially for hMaithfift dealing, confetting that he had hated reproof while in love with sin. But, in treating a act, hnMed on mutual r«r the nature of the offonM should be ooiijoinut . mmM « ^ . %-m f TmiuTiiiM^ Of 4 rvwuo otn^CK ^'■■' '(ix.J. ■■«.''* If 58 Ina h»^ng acme •« si • n,««Uii« «C «« church, mm. lovo Ihat a.Nkr lirt»4h«r won. ihwi .w F iMUiiomi slM. occur of iho i^.«l .hewing bail Ump^ rTo^c of .in, ^.a i«n«m.»o« of Uic g.KKl i^tcnacd t^ faithful d^dtnf. I^t » wcW^inntru^t^ p«r«^^m tl«»J»i imIHlnlt«l^ wm«eld«»m controvert Ih.MM, who untof hkviiHjlnien -overtaken n .fmult wa. told (improperlyyjr '^^^ ^^ been.,H«km« h,uj.hly of hi.-cl, whinl^din reply, «Hpcsk who mil, or wh.t they will, liliouMlH. .ilent and not compUin, a. their un in doing m i. the effect of my .m. Had I not dnned. they would not have had tin. occa-noa of ■tumbling.' it i. Thew have been aluo frequent iuHUncc. of .oinc threat- ening to leave the church, when callcnl U, «:count for their .ini: M a way of escape from dim^ipline-^ diahonourable proceeding, to which no mind of c<>«m!irJ^\^y **""^^, wiU rcort, though #apcnitent,--ajfli|^hm«yg common nnm, without religion, ^IH/fFW^* knOPfng that the rtigma arising from being marked a. a run-away outlaw from fair trial, would be greater than what aruuMi '^m exclumon. And should any, through ignorance, ^ - the attempt, they should be shewn that it mdicatc of W^,— pride, in supposing themselve. of such Bomequon#*hiit the church would suffer by their depar- W-and impiety, in making term, by putting their ow^/ peraonol weight in the room of trutli and argument. Buti in the oTent of one going away in such circumstances, the faiTctigiitor. should report him a. not hearing them ; and rS refusing also to hear the church, they have full ||] f ^4 *3! •♦ f • / nway uice, caios such epar- / rown/ Bul^ «, the ;pd e ftOl ■ fllilMPI Of A tWHi| f J ornxoi* wMTAnI to pufc hlin mwrny on tluit grtftiml, wid •h«wiM '^^JH , to, M r«noving all gnmiid of t^iiplafeiou t<' other* mftklRg ^ . II hM »)««n » tiumtUm with •oiiiii ill liitt«ict«l m»c!|a«% whothor, on ftntliiig «vll rt»|Mirtii agaiiwt a Urothear, IM^ ahouhl not b« nHjiHiHtwl t (UHroy coitjidenee aa to render f«?llcHfthlp in th« Ix)aD*i Bupper impracticable ; for, though having ilnned, \hj off«nd«r mny be on the way to rfpen*anc«, •' and l.uv* will give him ■pace to nii>«nt," before deciding againathdtQ aa conllnned in imiHjnitenoe. / ■ On finding no law to enforce excludoii from the LoiiD't table, of the acciUMsd, but not tried, ioina have tjiemttolvea withdrawn, oiiKHjially when icgarding thimiolvos puffer- ^, Ing by the allog«)d trospaas'. Tlio foUowtag are tlie ele- - menta and tendenoiea of iuoh condao^ s^It is a pre- mature prooeetling,—j'»^*'«»»>8 *"*^ acting "before the tliii«»> Ji«fore trial. Evidence that a ma* ha» V"n«^i *• , ^0 cvidctti^thftt ho has not reoentod, or tiat h^ will not repei^ Aou^lni^cd Iwforo t6o church. It is a presump- ^^ tuoui sin^ Wt»tifK without laV and contrary to law— the man M^i^^niW^f what cannot lawfully be done but by "tB^wj^ church," By withdrawing from the ac- #CUsed,y5ie^«oii who does so, in «^ot, aiparates him fcom WnjaSr, witlijpwt the«igp»jjnt of Qie chorcb, and in doing so, he also separates hirasolf from the church — a prcM3tt«ding which, i! followed by the rest, would end in^ ehufch exUnction / The fact is, that anvpiuih stop of tho kind indicates that the porson so acting; has been stum- bled by ilie accH«a' *» enforcing restitution to the injured party ; bufethe «luef ^ end contemplated in the other, is the restoration of &e «,ul of the offender from the destroying power of sm. AU proceedings, in th, one case, »" «»*<''^ *? ^^!!^ thority and power ; but in the other, nothing « effected b^"TBible toth and persuasion, . rendered ^effect^ by "leW of the LOBI. Jesus C»«st." The^'^o^T" conception and trouble attending disciphne m churches, QFFBNOB BY THB OHUB^H. 61 ■!^: may be traced to the confounding of these difltinct pro- vinces of government ; and hence the commands to Chris-, tians not to settle their disputes by civil law.— 1st Gor. vi. 1— «. When met to treat an offence, it will be well also to reflect on the view given at page 28th, of the constitution of a church as adapted to its government, to which may be added the following brief view of the special relation and respective provinces and powers of Pastor and People : — 1. The relation of Pastor and People, which is truly confidential, is constituted for maintaining the most en- dearing unity and co-pperation in their being bound to- gether by the perfect bond of love— love to Christ— love to the truth — and love to each other for the truth's sake dwelling in them, sustained by the constraining love of Christ. 2. .Though in different departments of service, their relsr ti(m is constituted for acting together in perfect concord, by subjection to Christ, and dependance on him common to both : and having no separate interests, but induced to cordial co-operation in promoting the great and good ends of their appointment, affording benefit to all concerned. 3. There is also strong inducement to cordial co-opera- . tion in the mutual dependance and advantage found in the ruling work of the Pastor providing for the orderly and efficient services of the People, and their obedience supporting the^uthority of the ruler, and giving effect to his government. 4 But, as it belongs to the Pastor to rule, and to the People to execute the law, there can be no intrusion by the People on what pertains to ruling, nor any attempt by the Pastor to execute the law apart from or independently of the People, without violation of the laws of the sacred compact. And as the respective powers of both consist only of right and bbiigation to act as scripture law re- * a mm 62 T&lATMSirr OF AM I quirea, any proceedings of «* self-wiU" on the part of the Pastor, or of carnal poHcy contrary to law, on the part of the people, will hinder the wholesome working of the ad- ministration, and prevent the benefit intended. But the main i^eparative of a church for the treatment of offences, is a #)per sense of theit relation to Chnst, as subject to him, and depending on him in such services. Paul has given an abstract to this effect, where he says, «* In the name of our Lord Jesus Christ, when ye are gatiiered together, and my spirit, with the power of our Lord Jesus Christ, to deUver such an one unto Satan fo^ the destruction of the fiesh, that the spirit may be sa^^, in the day of the Lord Jesus"— Ist Cor. v. 4, \^$ not enough that a church be " gathered together ;. i^ must be met "in the name of Christ, "-4rawn together in love and subjection to that name, havmg confidence in the eflicacy of that name to give effect to their efforts in serving him. They must be " gathered together, recog- nizing Christ in their midst as Supreme Ruler sittmg on his throne among them "to order and estabUsh " them in all their procedure. Church discipline is properly ^eak- , ing, a process of direct intercourse between Chnst and his "body the church,"-the body speakmg ^ him in prayerfor aU needful supply, and Christ speatog to them by Paul's "spirit" and the « spirit " of his other i^pired Jrvants in the scriptui-es. ] And it is by the Head thus acting upon the body, and the body acting m subjection to the Head, that Government is effective for good> aU concerned, and for promoting the glory of ZionsKing. It is also here shown, that the f^th of the ctoch must embrace "the power of the Lord Jesus Christ as t^t only which can ensure success ; being as necessary for the recovery of a backslider as for the conversion of the most hardened sinner. eix^^vr^^A In connection withholding the Supremacy of the ^ea^ it will be profitable to keep in view the perfect ^f -iritneiiWi,* .lii 1 pi4;g y ..;.i -u ^T^^^ mm 'W^ . \ " A0 •nMktvLWxn Of AH the accused should be asked whether he conwnts to the truth of what ha. teen stated, or what he has to say to what has been witnessed against him. (Mat. xxvi. ©2.) He has an undoubted right to overturn it if he can, and should be heard fuUy in what he has to offer in ^e ^po of exculpatory eyidence ; but sjiould not be aUowed^to trouble ^e church with what has no b«f^« °^ *^^^, charKei''a:gain8t him. Nor should it be understood, that thTLthof what has been certifhMibywitnes^ IS m^e^ least affected by the denial of the accused, without other legal counter-evidence. - ;• 6 On finding no legal eviaence to nuDify the testimony of the witnesses, the facts certified by them rfiould be regarded as " Established," and the whole church thereby hdd bound to beUeve and act accordingly ; giving no pla^ to what may be otherwise said by the accused or by the world, or to the hearsay tales of wea^ and ill-mstructed brethren, who may have rendered themselves proper sub- ^^cts of rebuke for having allowed the^ mmds to be /impressed by *ny reports not qonfirme^ by witnesses. / The testimony of witnesses before the church i» Chnst a ordinance for establishing truth to Ihem, and there is un- righteousness in a church presuming to act on any other kind of evidence. To take one step in discipUne before the facts of ^e case are established before the church, as iicripture law requires, would be just as foolish as to bfgvato IniUd a house without having Und the foundation. ' The establishment of the truth of an offence caUs for reUtive feelings and exercises in the church, very different from what are found among the auditors of a court of lustice. The church should be deeply humbled by the offemje, as a swnple of sin to which ^ are a^ Ijf^e, 1st Cor v. 2;— grieved on account of the stfl*^ of the faUen " brother, 2nd Cor. ii. 4 ;-watching against beiiigji^bl^ by the offence, 1st Cor. v. 8 j^fraid leat, through emng in^irit or wiMUwr in thd tteatownt of th« om^ th» K owrmscm by thx ohuroh. «r "' 'i offender should be farther stambled and hardened, rather than reclaimed — abounding in prater for direction and success in the application of the prescribed remedy ;— and cultivating such love to the offender, even in nil fallen state, as will induce to perseverance in seeking to restore him. Though the confidence and complacency of love are unavoidably impaired by the offence, nothing should be allowed tb impair the benevolence and compas- sion of love, which are required, on such occasions, to be in more lively exercise. David could have no complacency or confidence in Absalom when making war against him ; yet, even then, the benevolent feeling towards him was such, that he doul^have died for him, 2nd Sam. xviii. 33. Christ also so lovejl offending rebellious sinners, that he did die for them\aiTi(4-it is by such love in a church towards offenders thtft ^ey will reclaim and save them. There have been instances of some having shown no other feeling towards offeiiders than a wish to get rid of them. Such *'know not wliat spirit they are of," nor how "the searcher of hearts" may regard them as in a worse state than the objects of /their censorious contempt. There should alsi be much searching of heart for ascer- taining whether thp main cause of the fall of the offender may not be found in the negligence of the church. It will not be known till the last day how far the faults of some will be charged to the account of others, not " look- ing diligently lest any man fail of the grace of Crod." On a case of offence having been told to a church, oile member said to another, when going home from the meet- ing, "That painful case told this evening, has brought my own sin to remembrance, and I am verily guilty concern- ing my brother, in having seen his exposure to temptation without having used the means to prevent his falling. The man is my neighbour, and I saw the danger to which ,he was exposed, without giving him warning. I saw symptoms of spiritual decay in- his attending our wedk /t Af* '^-?*ui*iia^3 isi» T I' ^ TBIATMUTT OF AH evening meeting, bo seldom, and in holding too mu^ intercour«3 with the men of the world, and my con«uenae toW me that I should admonish him ; but abui 1 I neiU^e obeyed the voice of conscience nor the voice of Chnst I . It may be that, in the sighiof God, J am more gud^ than he, in the view of my negligence having permitted his sin. ' This man, having been truly awakened, ^ht and found mercy, and then became instrumental m restor- imr him who had faUen through his negligence. • ^ The second part of tAe proctss, is the judgment of scripture on the case by the Pastor, whidi should be pre- . Led by special prayer of - the whole church" for -the spirit of judgment," with reiK)lution to hear and obey Christ in the whole matter. Judginent on the case, whether aa pronounced by the PastoV^ or adopted for execution by the Peojde Aould relate exclusMy to the facts of the case estabhshed la evidence before the church,^thout any reference what- ever to the offender's former character. The course of civU law admits of tajdng intg consideration the previous character of the culprit, in mitigati^a of his punishment, on finding that he had formerly Jived correctly; or, as shewing cause lor inflicting the f# penalty of thelaw, on finding him ty "" habit and repute," a worthless person, or old offender. But there is no place for such calculations m the spiritual administration, which awards no tempora^ reward or punishment, but aims after reatormg the soul from the destroying power of Bin. The law on this pomt is very explicit.. "When the righteous tumeth away ' ,fromhisrighteou8ne8s,andcommittethiniqUity,anddoeth according to aU the abominations that the wicked man , doeth,^hallheUve? AU his righteousness that he dmu^.. ' slioM'Mibe mentioned: in his trespass that >e hath tees- , t)assed, and in his sin that he hath sinned, in them shaUhe dI?--Ezek. xviil 24. As aU the previous wickedness of an unrighteous man must not be mentioned against hun ' 70 TmiATMBVT or AX offender U to seek rest in a fair balance of good tod evil in himself, rather than in the* cross 6f ChrUt by wpep- " tance, will best see the impoftance of toUU abiUnenee from all ''flattering words" tending to sustain that delusion. In giving judgment, the first / ■ L I-™i?™p ^"■''W^- ■ oFvnroi BT Tim arnvwrn. n he ouinot bloM for good to aouUk The 9%up«naum plan ig Miti-ioriptural, — ia the offii{>riiig of oanuU policy, indioai- ing more sual for bulk tlian for jturi^, Mid leads to groM ^ iliooii«uit«noy. Ko ■oriptund ohuroh would reoeivo on prol>ation thoae wUoao hypiooriMy IumI been made manifest, and therefore, oannut, oonaiatently, retain laoh oharactera. Simon Magna was numbered with the diaoiplea by baptism, on prt)feeaiiig his faith ih Christ, but when it apiioared from the words of his 'mouth, that his* "heart was not right in the sight of Ood," he was, in etfeot, instantly ex- cluded, by being told, •* Thou hast neither part nor lot in this matter." And no church can retain a known hypo* crite, without thereby placing themselves in the position 6f those churches, to whom Christ said, ^'I have some* what against thee." . Immediate oxolitsion ii also required, on finding the offender uttering fa^hood for covering his sins, when questioned about the nature and extent of his offence, as in the case of Ananias uid Sapphira, mentioned in Acts ▼• 1—11. The confession of one who has been uttering a falsehood, has no claim to credit, and. his immediate exclusion wiU be matter'' of .salutary warning to «11 to speak the tnith, — ^the whole truth, and nothing but the truth, when questioned about their faults^ But a different treatment is required in the case of on^^^ * ' overtaken in a fault. " In such a case the offender should be rebuked by the Pastor, as the organ Of the church, shew- ing him the nature and effects of his tun, the stAte of mind indicated by it, and the appropriate pre«oription4 of Scrip- ture for producing repentance. This rebuke should be ^' regarded by the offender as the voice of ''the whMe church,*' testifying againBt his sin, and speaking to him in the name of Christ, to jepent and turn to God ; or rather Hie voice ol Chriflt, spoken by his body, the church, which he is com- manded to hear, and in reference to whidk it is o(Hnmanded, " • ** If he neglect to hear the church, let him be unto thee as 4 » mi *, 74 TBBATMBITT OF AN mnheatlieinnftnandapubUcan." NoriBitenoiighthfttthe offender «ton(i«fcere6ufce, as some would say. There must be evideru^ of repentance, in order to his bemg restored to the confidence of the church. Should he fail to respond to rebuke by confession of sin, he is thereby given to un- derstand that his brethren have " somewhat against him and to.this appUes the law, « If thou W^^^y ^^^^ *^ * altar, and there rememberest that thy brother hath aught agaii^t thee, leave there thy gift before the alt^, and go thy way, first be reconciled to thy brother, and then come Bn4 offer thy gift," Mat. V. 23, 24. This h.w should be read by the Paator, before the church, to every offender who does not respond to rebuke by the confession of sin, erpUuiiing to him how it shews that his gifte caimot be accepted, how his prayers cannot be «^^f «\"^*\.*?-^;^: by this lav, he is excluded from the Lord's table, till he isreoonciled tohisoffended brethren, byrepentance, shewn in the free confession of sin. This wiU be found a pow-er- ful means of awakening to repentance. And m gi^g the offenderaUttle '^space to repent," it should be imder- Btood that those who brought forward his case, and there- fore know it best, sho^d confer j^h him in P™*f » ;«' engendering a better spirit-who^ thereby, be fitted to report to the churcK, for their guidance in what may fol- low. But as discipline is intended for the benefit of the offender, his presence sjiould be required in all that is done-the church abstaining from decree or execution, in absence, except when absent refusing to hear them. At this stage of tiie process, it will be weU to caU to re- membrahbedience required by Christ, can for a moment suppose that it can be promoted by a manifestation of the judg- ment of others, without a corresponding conviction of the demands of the divine law, on the part of those who are required to obey. Were the number of voters admitied as the test of truth, it would give to the adherents of Popery the advantage of deciding their daims by an over- i whelming majority. Ruling by a majority of votes would amount to placing the judgment of the majority in the room of the laws of Christ ; and the numerical power of the majority in the room of His authority and power ; rendering the few subject to the many, raMier "■' , 1 4ir 3 . ' . V ^ ^2uk.\ -^||fe^ />^^^ -Sd^-iP* »i •'«.. i7M^^,*u ■^,^(;tt-»v'-'-V«\5i^) Srpr^!*?^''"T''^^"?»p^'^,"-yt"3^^''i{^pw'r'*''i~' ■i ■ ■ It, - V i I- \ '- > I 78 T&BATMINT or AH than to Chrirt ; leaving the^high prerogatives of mmd to- be diaposed of as the men of the world dispose ofc their temporalities, and causing the offender to regard his case as determined by the will of men rather than by the laws of Christ. The voting system is prohibited by those laws which require a church to be of one^nind in serving Chnst^^ BO as they cannot act till they are prepared to '^^erve the Lord witk one consent. " See 1st Cor. i. 10-Phil. u. 2, and iii. 16. . - • t. -• nv. •-■!. The proper security against divisions, is hearing Uhnst in all things. By liearing the " one Master," the poo^e are led to "serve him with one consent;" but by ne- glecting to hear hini, place is given for the will of inen ; and as among many men there are many minds, divisions naturaUy foUow. By good government on the part of tlie the pastor, and a competent knowledge of prmciples among the people, there will be such ready recognition of the rules of duty in every successive step of discipline, that divisions will be of rare occurrence, and easUy healed. But for maintaining cojicord, aU must be '* skilful in Ihe word of righteousness." The people though well mstruct- ^ ed» might soon be put into confusion by the reckless ]prd-, (jeedings of a pastor not quaiifie4 to " rule weU ,•" atfd the best ruling would be lost on a people not " instructed in the mysteries of the kingdom of heaven." The pastor who leaves his people in ignorance of this subject, nwy look for a coming *♦ day of trouble and rebukdi" when he may read his sin in its punishment found in the divisions resulting from his neglect of duty i-^r, though fintog peace for a time in the cahn of ignorance, *'a woraethinj^; mwrbefal Mm,"- if, when giving in his account at the last day, he is found chargeiable with what has been wantmg in ^e socialobedienceof his people, in not having labour^ ed, " warning- eve]^rman, and teaching every man in aU ^om, BO as to present every m^ perfect iii Ohtist ;/ •.' ■i " OrriNOB BT T8B OHUBOH. 79 .3 \ their is case e laws e laws 3hristf? ■ve the . U 2, Christ people by lie- \ men ; LvisiouB \, of tlie Lnciples ition of cipUne, healed. I in Ihe aatruct- -^ esB prd-? 1,-" ahd itructed B pastor 3t, nuiy ^hen he livisions L finding raethin^ ; the last wanting 5 labour- lanin all ill Christ In order to " serve liie Lord with one consent'* in their discipline, a church should be well instructed concerning the causes of division, so as to know how to avoid them. - Differences of opinion in the execution of law, have been traced to the following causes : — (1.) Confounding church discipline with the proceedings of civil law, mdnciiig the ill instructed, influenced by a false charity, to advocate deliverance from discipline as from temporal punishment. This is generally the rdot of all demurrage on the part of those w^^o do not seexjlearly the difference between the iron rod of human government,, and •• thfe yoke of Christ." - i .^ 1 (2.) Confounding the case of one " overtaken in a fauU** miththat of detected hypocrisy, has been the occasion of some stumbling, by supposmg the treatment in the one case being applicable also to the other. \ {S.) Coiifowidim,g Ugal evidence and pvMic rfiport. A case which had occasioned much public clamour was before a church, when some refused to act, alleging that what had been witnessed before the church was far sliort of what was reported m the world. This was met by shewing that scripture law allow* nothing that is reported in t|ie world to be told before the church, but in so far as " every word can* be established in the mouth of two or three witnesse8,"--that all that could be proven in that -iSase had been told, and so established,— and that if any thing more coxild be proven, those havmg evidence should bring it forward, . or not. liste^ to imf ounded clamour. When they h^ard these things they were content and acted- with the church on the ground of evidence before them. When there is dear evidence of hypocrisy in the discovery of one^ha-vini? coi^fctinued f or a time in the practice of any sin, there is no " need for any further vntness," and there- fore, no occasion for exj^fendiog time and lAbour on any further inquiiy. Nor i» it aeotiily to follow after »Ureport» ^rj / ,i ■' ■\ t tb4atmbnt of ak (*•) «r ":^o«nd ^^^t'^e edition of.h» own , opinions, whw* •>» ''«"' JT .„^ j ./ cfcrirt, and on this evidence, that he '^ »°* J'.f^^ pro^d that he Im; after hie own thoughts, itjras p ^ ^^^^ Zald be excluded; as oom»^ - ^. ,„™e, good . ^ aome objected oS-the i^T** f ^ done nothing that' . character,- aUeging al«. *;*^; J^a. But on Viewing . ccJd be condemnedeven byfte w^ ^ ^^^^^^ W the righteousness of a »^in»»^^ ,^ ^ when he commits unqu.ty(E»t ^^ J' _j^ ^th„„t may he ''*<"}! :S'!!^alwBeILting to hear Christ, , an interest in tohrist,-^d how g ^^^^^ ^ i, evidence of having no I*^"iV^e8e things they ther ca«e, it was f""?* *»* *' » SorXient treatment of ihe offo'^*"','"^" **i'^ord« to correct theirerror, than «>ripture ^r':*?^;^^ C«K"J *« '^^^ ""^*, they-w^re «*«* '''^^l^^Sby the laws of Ohririi' , be gui^edby theirw«hesmo«th»by^ ^^^^ ^^ _whe«iertra relatives treatment iheir errors irch would of CJhriBtl would not ^. Christ had t— andwhe- B, the near- ting the law D answers to 9 truth, d .words and B found ripe if)iBn' i* ▼•• OFFBNOB, BY tHS OHUEOH. 81 found that some objected from having given heed to her plausible tales in private, agaiiist her accusers, in her own defence. On finding, however, by a comparison of state- ments, tlkt she had dissembled, and on seeing that a church is bomid |o act on evidence brought bfif ore them by faithfuLwitnesses, "the objectors expressed regret for having lis^iied to tales contrary to law, and readily acted with the chutch according to law. C7;) Carnal sympcUhy with thb offender. A person was found ripe for exclusion on account of various defections and sins, bearing evidence that "his heart was ndt right in the sight of God," though chargeable with nd gross sin, when one requested delay, saying, that he knew sundries who were not yet prepared to take part in his exclusion. When questioned as to the grounds of objection, they expressed themselves in yery indefinite terms, pointing at some things of which he stood accused as being w great sins in a manner whidi mdicated the lurking of that feeling which led some of old to say, " Thus saying, thou reproachest us also." This led to faithful dealing, quest- ioning them Whether it was their opinion that continuing lit such sins as they called little consisted with living by faith in Christ, and whether the defence they had offered consisted with themselves being, blameless in these res- pects, or wliether it did not give cause to infer that they were themselves prepared to do what they could defend in another? This s«dutary rebuke produced repentance. ^.) The compulsory spirit, seeking ascendency. A- woman was recommenided for adm&sion into a church by a wealthydeacon, and was rejected on the ground of some things in her conduct rendering doubtful the sincerity of her profession. But the influential deacon feeling hurt at his counsel havmg been rejected, soon shewed the weight of his tail, inmorethanadozensupportmghiminurgmg compliance with his demand. It was in vain thftt they were told that their views could be no rule of duty to t' ¥ ' ./■.■. 1'! ii' ,1 r. ■I II r- ! li: I !' TE«ATl£Mnf or AK IL„ without «>"«x'«^^i?::uJ!:'.^w taken with them tneoww ^ipture forbearwoe, being, co««Hi«en% B ra„«e» to .«^pt^ ^j ^^^^^ Mid whatin neoeawry for J*'P'";th-^bretliren would inthebondofpeuce." °».<^^°8*h^,t"^y setar-ted' themeelve., »nd_after «''^» ^ ^„a voluntary pnn- .< came to nought. The^mpu » ^i^^hoUy ciplescaunot be ^ou^t togea.o^ J^ ^^^ ^ in some form or otner, or "„*:,. ^ ICxowingthe wiUofChriBtm^ttim,^ ^^^ ^'••>rr''Ce«rit"^r"«:nangryAutw.u> ■ waa neither aeii wiu« orinciplea of scriptural '"^i^Lr™ Sc:^Jm:d":o'K«^ «. peo^e ^ 1^, left oce^nonally » con^«--^«^ P'^^^^ other hand, «^ "^r^ ,^tence of ten, twenty, the whole period of "'''f^ ' ^j ^^ offences which or thirty years, >»'» ^^^sTLoni^ comfort, mth- have arisen among ^ "** T^Zauenee of having outdiviMo.»Jud-^ov.»^u.^n^Xy him in.U been trained to learn ox .^™ ^3 ^^t in ^^fjecTofttriprru-r^^^^ • :S^t«f i^S^of al.mpetentknowledge of that perJect, Dui. , ^„_, „_gcity to work it. plan, or waat "t^^^^^J ^^ „^t^ ^ the npnt in .""i^T^^-^-w^^nding to discipline, it ia the bond of P^' *'' „ the. members of fee diurch 1- M ^'*b'«'^t^r ' ■*(-•. ■ OK BY TBI OHUaCH. 83 ladall id had ;y, and hra^ce, o spirit t would ^arated er, they ryprin- » wholly of msui o act as ty, who ut want- * criptural eo^e to e church, B reiid(|r- »zen8 and produced „ , On the 3h, during t, twenty, Lces which brt^ with- of having him in all B is not in b, which iB Ige of that he spkit in ipline, it is the diurch ing on them to execute the laws faithfully, and with ono^ accord in subjoctioh to Chriflt. When the pastor has pronounced the judgment of scripture law on -a case, he has done his duty, and has delivered his soul. But awful responsibility rests on the church m relation to the execution of that judgment, the neglect of which comprises the following sins and tendencies to <^vil : — (1.) Iii Christ having conferred great honour upon Hia people by constituting them His body to reign with Him- self as "kings and priests unto God'.' in executing His laws, their guilt is the greater in the return of dishonour to Hiniy by refusing to e±€icmte his judgment in the church. \ (a) Those who refuse to obey scriptural judgment, thereby show that they are hot mpider law to Christ, which is further manifest by finding, in all such cases, that the objectors do not refer to any other scripture law as the rule of judgment, but spfeak the language of then: feelings, passions, and prejudices; thus showing that they are "walking after their own thoughts," and not hearing Christ. NoWf there ia no religion whatever in thoughts^ resolutions, orworksy not formed and regulated by the word of Christ ; and hence there have been instances of persons having been excluded from the church, in terms of the law, in Acts iii 22, 23, on the ground of their showing^ evidence of not hearing Christ by their continued oppoift- tion to the execution of his laws. / (3.) There is rebelliow against Christ in seeking to fnilfil the thoughts and desires of the heart in preference t/a his law»— rebellion of the most daring description in renting his government in the church! and in effect at^mpting to "overturn that government, by endeavours^ induce the church to execute the desires of an erritig/ mortal, rather than the laws of heaven ! ^ . (4.) Such conduct tends also to the ruin of fhe soul of the offender. Though no doubt intended as iv special act : ■■ '^ ■ " •■■■■ :■ ■ ..■ ■ ' ■ ■ ' ; ■■ /■■ :/■ /- ^ ' ■. ./! ^ I ■ " I TMATMBHT Of AW from the p»inofexo».on.«v«. te«^^^ ^^^^ ^ J, Th« )• «<^'X''.'^:^„ir„The hand, of the oompWn. o! tho« who "^^^ ^ ^^^^ ^y, fcy ^oVed, that he Aould hot tu™ f«m ^^^ ^ ^^ ^ ^, pro«.m«» h"" '»/«. Jthe „;tf.™«der perpetrated ^y cruelty equal to that of *"« "? ^ ymwlf by think- tho« who aid the offender. ndeoemugh ing that he may l.»e ?^*;^„^"Xde»troy hi. .ouT, . defending him » ^'^^^ J^ten Keanl ooJpWning of except he repent I S""!, „^^g been more thay flefh rebuke tendered> other., »**™8 ^ ^^ {^ and blood could 'f "- J^°i ™„„.t be probed to "the de.traot*on of ^J^-^ * ^, „y for purging the bottom »f ^^d "PO"' aa'td -^d thoie who. c«m«t and heaUng 4 .^f 'l" ° "^^4oTflt for the kingdop of God." « 18 » re"*» i„-uv were not charged churches 4"f r™;:^e aiTta^'dTuMful ««.., the with, severity of ^ P^'"* 'i. to oUow the law of exclu- ■^'.'" bfcinSwithout «.ti.fa«tory evidence of iS^S^Srrbel^ortd to church lowsliip. ^ ; . --riDture; that Christ will rs^ It iJ» plainly t^nght in acnpxiu^, [p.) M-viM^ V i^^f +h« execution of his laws, oy wr punish t^e neglect ^'l^^l^'^^^:: ^j^^^ ^ church long "^^^ 4f .Vcf " p"g"g oufthe old leaven," he , neglected the ^^\^lJ^^^^^ h^nds, and purge or con- OrriKOI BY TH» CHURCH. 85 10 and •oy th6 re He of the ray, by act of itedby think- life,— is 80UI, ining of A^ flesh ded ^r robed to purging 0. cannot kingdop primitive charged »8eB, the of exclu- ttl of the ridence of r what w it of that hurch fel- 3hri8t will 1, by "ter- urch long Baven," he rge or con- He gave Bepent, or Lght against them with the tword of my mouth," Rev. u. 16. Thi- evidently Bignifte. hia ptirpco fcb do more tlian •P*^^*"; to them by his word, as in this epistle. As this 'sword of his mouth" is that by which he "smites the nations, (Rev xix. 16,) the threatened application of it, to fight against them," implies a pun»ose to deal with ihe rebel- Uous church a.> deals with the -motion. » by right- eous judgments, to scatter or consume them m his anger. On this principle did God purge his church when neglecting to purge themselves, as shownviP Num. xvi and other parts of scripture. And though lie has permitted the churches of anti-christiah constitution to have long standing and prosperity, though wholly ne- glecting his law, he wiU not suffer churches of scriptural •order to pass unpunished. Wlien neglecting his law, he will subject them to judgments by which they will be either purged or consumed-Bcatter^d, or left to pine away in their iniquities." ^ In treating the ease of one overtaken m a fault, on finding satisfactory evidence of repentance, it is the duty of the church to forgive the offender, to restore him to their confidence and love, and to signify the same to him, ko as what was "lam4 and turned out /of the way. may be healed." But an impenitent offender haa no right to prolong discuflsion in defence of hi> •^; 7^®» the record of evidence against him is closed, and the judg- ment of the church given in rebuke/fce has no^Uixm on hem further heaYd but in amfesdfi/g hia Bm In such • cireumstances, it is not required that the chureh hear the offender, bulthat he should hear the church, and respond . to theii^^Suke by confession. Nor is any one entitled to be heard in defence of his^erroneouB opinionB in leaving A chureh. None have a right to teach pubUcly, - without appointment of the church, ^o are r^pon^ble for the doctrine and conduct of its meidbersr^cts xui. A . And in ha^ a law^ko " charge some that they teach no ^ '*r ... _-^, ■,';rv- ii^ A^ fXOOMMUlflOATIOlf. o! Tory ~r» ooour.«no«, bo.ng *" »""'"'^".'„„ Jou., P^"*U 10 But tU™ have In «>n.e instance of .«ry ?Sowt defence when called upon to -"/-^-g^^ «,ldom admit the j™tioe <>« ^'T''.*^*"^"!;,'" Tdid the Ike the Pastor the b"" of thea ^tape»t^n^.^ d.d^^ Jew. in thewUdeme», "'^ ""t' ., .Td on one oc- .. murmured against Mo«» .nd Mron and on ^ e^on murmured ^-^^.^^^in/tWr , leaders the people of the Lord --»r^ ^* ^^^^ thU i. no ;iirno:^:ru:s.ir.qtrtrife,ordeu,in« d^.r^t eKluding impenitent offenders. EXCOMMUNICATION. Zt^ «.lem„ service c„n«sUin«>e -J^^f^ "^^ ^tent offends ^^ *^^^':^' Z Causehe has not » ■ having «'«"°J*'<'Vr^^hir^ a. » "hole, affords "T*^ oTh^"S not^ rtke ldr^^aom'of God. giTe^d^t t:^ U .. comm ands. " Put away from I- '^ , T' ■•"•SptJWT ■XGOMMUiriOATIOV. «r krant?o, octrino each in 1 1<) ro- i V. 10. indoed, only of iptUOUSi 18," 2nd of vory iBslon in — partly Ddi)rido, aining of g to hear ■Bj whoso aponitent generally IB did the troubles, n one oc- tave killed ir leaders ; this is no »r delaying af an iinp6- lount of his 3 he has not ole, aflEbrda om of God. away from among yonmolvos that wi^M ^w^mm »♦-" L«t >»Jm »» Zio IL as an heathen man and a p^W.^an." Such laws should be read and. appllen from among tu. ;' followed with prayer for the ble-lng of Grd Jesm" Th»» Christ's ordinance for awakening the offender to repen- tance, Vm he may be saved, and should be attended to by ^ A„«h for that end, not with vindictive feeUng. but in love, Mid with much .prayer, that the end may be gamed as in the case at Corinth. Being the testunony of the ' whole church," as God's witnesses, that the eicludedhafli no S-^inth; kingdomof God, and a rign of h« open •^A f N- -X'V -r- . , — "^ if%^ \ ^i 4' IXOOMMUHIOATION. l8 X- fr^m iKat kmecldm. at the last day, except he separation from that kl^^^ ^ ^^^ ^^^ , ine aci oi e kingdom of Chnst is not of ^kr?r«« -^:teW^y--^-^»,»f---.t:: *^to ™^ and prky lest Reenter into ta^tata^ *"" . . _ xt-:- »^1<>nnn HArVICA. ChTlflt naUl id to watch ana pray i«bu ««w..^. - . hatti aaid T^^ferenoe to this solemn service, Chnst hath saoo. In reference w ^u»*-^^o,.^«ftliall bind on earth uivtc ..v'l,^;TrXyTu,wl»tBoeveryerf«Jlbind<«e^ ^'t'wd * hUn. and whatjoever^*^!^ ^rtK 8haU be loosed in heaven," Mat. xvm. 18. Tb» °? ^^ot this i»i that whatsoever is done in the '^^ •Io^^^WUng to his word in the church "^ll ^L ^tifedirheaven, and held binding on "^^^. -^^l'" ->"<1^ offender "bound^ ^er to^t^ without escape but "J "P^*^««^ »^ ZZiZ an other churches not to receive hnn without Sf i^to for the offence which had »used lus "Xfo^ No church having respect for the» own S^, and for the order and ends of chnstua. govern- ^T^ receive one who has been a run-away from ?!?^W orwhohasbeen excluded from another chur.*, discipline, orwnonaa u^ ^ -concUed" to those who sie'..;^ew j%:r^^.^»^^^<^ ^ ^■.^■ ^TC^^r^ no other terms will God receive '''seeardiiS the subsequent treatment of the e«lude^ th^ ut 'uw in 1st Cor. v. 9-11, comn««ding the churA to^Td to company more th». that of the world. This ^--9 ''■s>»-^pf»y"ws^= • -fsy SXCOHMUNIOATIOK. 80 jxcluded, le church Id. Thia ^ is required :-l. For giving fuU effect to the sepajration in what is occasional as weU as stated feUowfthip. 12. He muat be avoided as an occasion of temptation, lest others be corrupted by him, 1st Cor. v. 6. 3. They must keep no company with him, to shew that they regard him as none of them, but an unbeUever; which is the more necessary as many in such circumstances think and speak of themselves as christians, though dedared by exclusion as having no part in Christ. They must keep no company with him that he may be ashamed, and that by Buch ex- pressions of disapprobation, hemay be awakened to repen- tance. This plan is further recommended by the example of God himself, who withdraws from backsliders, till they repent. "I will go and return to my place till they acknowUdge tUir offence. In ^^^^ f^^^"" f"^ ^ seek>me early." Hos. v. 16. On this branch of ti^eaub- jecithe talented AutUr of JetAro says, *'Much igno- o ran^ of this great scripture rule, of its wondrous adaptation to bind and control the stubborn heart of man, and much spurious, so-called, christian charity, prevail upon the subject, to the great detriment of the cause of God. Thepower of discipline greatly lies in the tndi^ ^imx of an unanimous muimude. Every one^of that multitude must act a part, as they t^t together; the OTrinc brother must see nothing but a compassionate frown TeX face, andhearnothingbutafaithfulrebukeand admonition from every tongue. He must find no rest to<^ his Boul-not one drop of comfort idl he reP«^^» ««^ ^ • restored to the favour of God and his church! Paid commands every beUever, -with such Mi one not to eat --«ii,ie«ocomj>ani/ with him, that he may be ashamed." Po all this ;^o it reso^utely^ It is the greatest benevolence, the truest love. « w, m fact, the counterpart of the Saviour's own frown. It » . reallythroughhis people that he imparte the impressu^ of hi mind; his church ought, therefore, as a jnirror, to M& .Ms "^f^?*' ' '■■■': go DUniM OF OHXTBCHM TO IBAGH V «.»«m Mwell as his smile. It is a r*'^t'tL'^r'^S"arof" embers are ^«^ Umontablo fact, tna^ ™mectinK this momentouB duty, ignorant » "^^'^^^yf^ey are reaUy cruel under Theyam.Midc.Jltt^*y ' eounteraot diaoipUne, and pretence of kindness! ™*y """^.^rity of Christ, and VirtuaUy conapi" •^"»^*;;"*X^ at bought the resist the »?•»'«"' °*J^j;^ekt fte inflfction of its voice of the church, »* /^T ^ r ju hj. rins, and neu- «,nte«ce ; they ^^^^ ^'^^ w w,°^«iUtance !" trato the means intended to^ °™8. ^^ to act a. an But the law -^ ^^J^"^ "^^M intercbur«, of infringement on fteordi^^™^^^^^^ ^ p„,^„, intprcoiufse for l®**^™* '" . ..^„„ .^ «fiek the good results ■ is the boimden duty o^<^^"f ^^J^,^^ ^ r^ore what of exclusion, by <><^°r^j;^TXx^v. 6, 8; Luke has been cut off or gone astray. ^\^' \ i^ 3-7. 2nd Cor. ii ^-8; James v. 19, 20. PXJTIES OF CHTJBmES TO ^HOTHEB AND VVLLiuf^ ^Q THE WORLD. Xt was said f ^^ *»t" »^_SrSis'7«:r, t one - C>«^ •'7;;^^tri^tn^lS^l'«». and is the Christ » common to^^tu The-dutiesot proper has» of their oc^^na^ J^^ ^^^ ^^^_ *^ **'^°rt^t,llf CX^» » messengers-lst course of brotherly loTf.^y ' j ^^ other's membersby ^1«"«"J' ° vj^ ^fts in time of need, as to afford the T^^^^'^^^S Barnabas to Antioch, tT * M "^o miSrCoral suppUes when needed, Acts XI. 22 ;— to m^^*^ v^a «»«ilfi "a certain contnbu- „,heithe Gentde ^""^^^".'^rxy. 26;-to tion for the poor samts at Jerusalem, «« ■slik: V '^^'"^'^t' »^ ^ ,1 -V '*'^?i«^* s-y'j*- 'i*/ OTBSft AKD TO Tfll WOMD. 01 , IB a itiier luty. mdor and , and it the of its Ineu- BAND e are aU ieness in id is the duties of hie inter- gers — ^Ist h other's jLvi. 1 ; — : need, as Antioch, n needed, contribu- V. 26;— to endeavour to correct what is wrong in each other's fwth, order, or practice, as in the case which led the church at Antioch to send a deputation to the church at Jerusalem, Acts XV.;— and to co-operate in extending the cause of^ _ Christ, M did aU the primitive churches. , ^ The feUowship of churches also appears^ m the oo6a- rional visits of pastors and members from one church to another, arising from the calls of "^'^^^'^^ ^.^^"^^ joumeyings. As a member of *Hhe household of fafth everV disciple finds a homU every dwellmg-place of |i^^^ where he may sojourn for a time, and is entitled to t»ce his place and part in every oifdinance, tiie same as where he statedly resides. _^ . ^ _^ * vJ«t The right or obligation of one or more churchest .^en- deavour to correct an erring church, is found mthe nature of their relation, confirmed by scripture example. In the view of the confidence of brotherly love bemg the ;basis of fellowship among churches, as weU as ainong behevers in one church, there is the same reason for lemo^ng what impairs that confidence in the one case as m^the other^ fivery church is entitled to see, that the ^lirches with which they hold fellowship are not violatmg the terms of compa.^ Nor can any church wink at th^ kijownf a^^ of another church, without thereby becomi^g^ [^"f^^ of their sins." The example of the church at ^och^ sending a deputation to the church at Jer^em, under In unlvesJn that that church had beejt ^^^^ cceertl who went out from them, «jdjp9^ oti^^ subverting their souls," is a rule of bindm^ obligation to all churches to act on the same principle, as occasions re- ^ire,-not waiting, in aU cases, tiU they are sought or, Lir advice required, but sanding agents forinciuiry and . counsel, on hearing of conthiued troubles. ;^.. .. If it is asked, how such interference con^ with the independency of churches, it might as weU be asked 1^^ the teeatment of offences in any church consists with reU- .11 ■ — =4^ , *> , ■J-- ■ r-' i: M apart from the ^«~h».'»*f«^^^ Nor can my . frL»ybef«rtte»Uegediha*theU^^ ^terferen.. d<^ not co^-*^.^^^^^„t oommandedeach <>' "'»*^ ° ._. to iaterlero with ■ of their Mi^ witljont requiring *« »»« ™ tWa it can be • re«Jily "^''^^i^tlTtnto be inferred.from this, : aiBciple to repent; but It ^nflot^^^^^^^^^j that other, are not bound *» f ^d^'vovr V fender, ot seeing hi^^egM^^t;^''^^^^ chjirdi is «ommand»i to »"?»"* . , f^ ^ u. ^ the iairiat speaking to ft*»» mM 2f„;*htoJ^gl^ • eTent of their not, hearrngTum, that neigMounng ■ ■'*S*tlne^;^Sffnof»«»enger.»nt ^ XhiaW be done only oyp ^^^^^ pf>w«, ~ to the e'ri»8r*™?'^-7n*!^T!Slom knd love to per- ■ to conquer, but -E-^^^^jt^ landing in the ■ made and win,— not a» a <"™^ „ . . {eUow-aub- . , pUce of Chort *-; ^r'^t^^th ItumiUty and , jecto of ttie «ame Lord, ,»^<"™«!r . ^^ convincing otrin,andthepr^nption8 0i^ F^^^^^^^_^^ • toce i-alway, ^T""?* Jl^^c^L as the de, ■ withsuch appropriate «PPb«»t"'»»* P^X looking to velope^ient of circumstances may suggest, lo Chrfctforgui^nce^B^f^^ ,he1*er the en4s • .?dn^r:St°^n^^^n^-, without.- ■ ^^^^ , 1«W But it U impossible to form a cor- ■ i::Sr^t^^' p^gtheumper^f s ^ s .4t> j^ *^ iiT OtBEB AWp TO THB WOBM>. 93 ^ that God woirid sW^^ !" Bin, it would bei[6sirable;t(^ find prayer answered m the coT^fessU pr8inr--reque8^i^g any who we^^^ having sinned in the matter, to en «P«*^'^1*^, f ?7*' ^^^ ^! himself, were convinced, that they had treated their ^ tor hirshly, ^or which thfey .were very sorry 5 .^^^^^ ™ . proposed, iywity of making, restitution to give- ^ t^ pasLr a Utten note, certifying, in cordial erm^;*^^ having been pro^Kwed, and signed *y the deacons m wie ,Tl A^ -V-)l- /*! * ' '. jCtse • .t. * V W.W +^A Kiiaina^*wa» ended with exhorta- „ameoftheohuKh,the.W^^«^^^^ ^^^^^ . tion, thankBgmng, f*^ P^^f * l^^eeting the error, of ^ht be mentioned *<>.f ^^ *^*J^^^^^^ thing among churches \^ such means, ib no new or nu -• iug after their ojra thoughtt, n ZroheB, who« «nptj^«o^^^^^i„ 2„aT^^ to " turn a^ray from them, »» . """"T .. ^ <,f the iii 5. and to report cau» m "v^enoe to ^»^' ^ ch»rd«». that tl»y >nayf o^"° '^e*,^. ..1^^^^ ™^, „, the oandle-Btiok^ "'"T « *^ "^,^_„rt by removing it, place," ». ^}^^^Z^^Zi ftom their place the people out <>? " t'^"/^^ " ohorohes, owned by among " the golden candlesticks, or «^»^«"^ ^ ^ Christ as subject to «^ J^^IJ-V ^^^^^^ they "^l^TuUesof churches to the world con^st^^t ,^ relates to promotiiMS their -f ™^^^^^^S- ^te in deep <-^'ZZZ2Z^^^--^ "l tion-" heaviness and contanusl sorrow ^ their unbelief, and intense d««" ^ ^ ^^^hurches , But in order to gain the w<»ld ^^^'L^pJ^^^^ ta^rtthem^lvesbe «>p«ate from th^^^ld-^^'X^ „ consistent ^"^^-f* f^^^ Zit^V-S effectual device of the ^f^°l^T^^ ^ conformed *. ^ -Hi J I- OTUE» AHD TO THE WORLD. 9ft bar COS .^ of mg aed Uk- the ivo, Hm. the will it of ving >lace dby the they wrip- sitre- Lciple onol ay of ~ idori- condi- • lint of Dhriat. urchea appear a more broying formed bhereift , Such ilvation X. ^ ^but occaaions of atumbUng and dostniction,-* "woe to the world because of their offoncea." Th« world mu.1 bo shewn by the consistency of real life, that there ii oauw for being turned from the kingdom of darki^. to^ kingdom of God's dear Son. By what is stated in PhlL iL 16. 1st. Thes..i. 8. and other passages, eve^churoh is required to be "holding forth the word of hfe, and . maSig "the w(Jrd of the Lord to soand out from among , them "to every pUce to .which they W J^^J^. ^ may^done by appointing every ^^^^l!?'! T^. to^reach the gospel, and others to teadi Sabbath-«Aodb and Bible^laases, while aU endeavour to propagate teuth by conversation, and the circulation of '^^^^^ t^^Bpellinterestin what IS ^f^^^^ W^uof the posterity ,of the church Dr. Be^ds ruir^ ^ Bhews in admirable sample of a workmg church,i and •^ery church notwol^^so for God, is mider spi^ual ^'S churches should alsO co-operate m 1^^<^^.^^ salvation of a lostVorld by supportmgthoC^^ CTnion. This plan of co-operation la both wa^^ and required by the example'of the workmg of the prm- d^eofconcentrt^tion of means for promoting the com- mon good, shewn in the appointment of ^je-engers totiie . Xr^r^bo collect andappl]^ ^ V'^^'^^'^r Jd bv "givenend (lat. Cor. xvi 3 ; t2hd Cor. ^ ^SVa^by So prindp e of all the. churches being^ uftder obhgaboa tocSbL for extending the gospel, aa appears from UiSdad^y-PhiL iv. 16. Thi,"»»Pr^^ntl LfeUowsHp bywMch their hor:^aympathieai««i^^ are concentrated in, " strtviuff together ior ^^^^ . tTe gospel," .ad by which, ^^<^^ ^"^J^.^^^^^ co^ be^ected by mdiyidual exertion. But the »!M«h ^«^>loaen to form the Union, h*ve nothing to ao. k 't 96 ^ '•^"^l.tio: KS^^-oS'and extending the gospel ; and, « wch, »'«'y ^ . ^^ng only ed. There » mnoh «n »nd Aame in peop 8- on having to offer °^*"y ^"^ . .;. .^ ^^^ir tncom« for religiou.pArpo«is rtfoUomtWt ^ .^ ^^ ^bUgatlomS •"^.'"?vit^rid rbmmdtogivemor* quired to eva^to>»^''orid^«^ ^^.^ ^ ^^^ .bundMiUy ol *• ^,,^S^w.y» remembering .that what tW ^"-jf *^* 32ell, » »«!riftoe aooepto- totheIiord--«nodo«rofaBweet»meu, We, wen ple»ing to God," Phi »'• W. , f-' ?OA , CONCLUSION. / • ' The I^ciples etiKn^ led to the chtirches acting upon them, being caue «ewden^ and CongregatwiMi. ^ resoect qi rf all a^ority ";^^;^%^^ td J^eaven7b«t de- all other 8°"""«i* ■r.P?""i™„t.g« of fellowdrip, , tl-, ¥'■ ) V^P^7' ooaoLtrslo*. Ing the Uwi of OhrUt u H. L& »pp*lntod. f*_^ ™ri^, oonSol, «d yet uot Conpj«^oJ, ^»^ ^p^ «A «,n«<,«ently Voladn* them l~m <«««»« wZed. to the.intruirion of any power wh»tew rtw^ iiur between *he Heed «nd 'i"'°9^ ra . .. ^^^ ^S-«»lirined. both I««top<>»<««^ <»^ <'"''^"*^ ".'** " ,d«:t^« S«a»d« Ohmt .o te from ! ^ r'^^^S.?Si Hi. people Jrom free ««- Th!^ to iLn «„1 to do Hi* *ai in oonunnn.on wrth . freedom from til poBtaoel power 01 oOTw™, j. _j^ ft'- •'^1 •' '^ a-" '€■ -iE *' ,':%,h-, ^^ir^.. 4..r , .■u3BhH.^L-;^R..,^-.'i:..^^. , OOllGLiniOM. #: ; V .«•*-!- itliMtk to the veto of c/erioot- psttohAge.' 11 „i.«mJ M well •»■!»*• P***"' It i. iWfcpenA^oV o •» '^"'T " Tuvd to bow to it, ,rt »«»y ooutinue to !««» on tto one »iwi w ^ft„ having lOiBidoned the oth«. _^^ j^ the i^*™^"" "'''-? P^^^WoTreUtion to Ohri.t|. *• ""^^tli^r^rto^ll th. righto! choodng i^ '^ • -^r^i-rivUego o£ the fi»t importMioe, kke^ «"""T!^wXi^otining thefeUowhip ot the W, into»rt *h.*«'~ ■" '"T^ memberm or patting ahnroh, hy taking pMt in reoMTing ™ away th. rnd^ ^ ""° lltTfuU length, extending to .pirit-al -I w^ - P;;^'^J^»^'^^f«^iguined place and provmon for ^ '"-^^^^^t ^Moh it i. im- .nd waiing mmd in •» «»3 • ^^^ ^^^ ■„ ^m only '^"'J^^'r Z^ZT^or^ of thi. principl. in for a partial •"d^"**^'^ -hen the people, oonTinced _miity combined with I'^-^yr-**^''^ yoke of Ohriat^ath nn-le hi. W«J^^^j;tr^ nor ■ h,„„an bondage m "1*°"' ^J^^to the wiU of nu» in enjoyed bytfcow who are anbjeot to « , thinga pertaining to God. V^ j^ ^a There i. grert •T^tT^ Mid^2r^^P«>l«>^ ; p^y honnd-|«tiy^-^*j:::fJ^^^only ; tat«B» "n^ '^PfSf.t i^'who h«ye madeaome ^ ^ \ 1 ? i ;♦ ^^mfw^m^^'^W^ i^^ , ^-s _'*'';^!i^. %-WF? if • n: thTtuU length, on finding it nooemry to roooiy. "Oi. whole o'unLlol Gov- ii^Prdor to -'/oUo^ lh» tori -"For^oMOting thi..nd. it will be -^^^^ ionMdeUon .om. of *e groat «lv»nt^. ««,'f ''"« '^^ i Mting on the Apo.tolio plan, which render it worthy ol all acceptation : " » . , 1 It Uinfaded^dkdmirablyflty for "working out " personal sanation. The doctrine^! "the oro«u. ^e power of God unto ^dyaUon," in respect of impart- ^ S .opining eternal Ufe, by afforcUz^ pardon, racoj^^^ «mation peace, hope, and assurance, before God. But Sfel^'&vileg;. of the kingdon. of Chr^t f^uj the believer unto every good work. ?»«! .«;j^**«^^* Z in saying, " Whei-efore, we receiving a kingdom which L'otCmoved, let u. have- grace, whereby we njay serve God acceptably with reverence and godly fear, ^xii.2a It is bore rfiewn that God cannot be ^ Wceptably as He requires, but in the ijae f ^hat pe^^ tains to His kingdom, and, consequenfly, the work of Calvation will progre«i or be hindered in proportion as meaimprove^xfaeglect these means of salvation. 2 In ac^mg by Bible truth exclusively, there is preser- vation from the soul-spoiling influei^ce of " the doctrlneJ^ traditions, and precepts of men," and scope for domg the wiU of Christ, and for enjoyment in doing his will, which cannot be found in any community where there is no Uberty to tell an offence unto the church, or permission to the church to do as Christ hath commanded. , ^^ a The ■piritoal and exdusive character of the Aportdifi Dianas affording no provision and no accommodation. f<» ^hT^Tnal mind, is an antidote against the mtrusion of fLTi^essorC^d tends to maintain separation between the church wad tlie world. ^ ; *« ' ^ ,ni % \^ -E r-^'d f:; . '. f^Jf . t»\; ■■ "s .# 'M- »" IJT?'' ^ M addina t«R*n P""" •>' exooution to Urfrulin? S*^of thoKutor., mdorod «, irrojut>ro by Jl_ C powor. havin, b.on conoontratod -jh, m^hin.J of ohucoh oourts. Wora thoro nothing of tho kind tlu« i. oJled "abeaH" in tho Apooalyp»o, tl»«°^«°' ^ ^ no rid». Wor« tho pooplo .t«.ding .faat m th. Ub.^ whotowith ChrUt hath malo tham froe, nono .<«»»W "»- iron thorn tho yoke of bondago. Thoro - nothmg ' w^ndorful or auaooountablo in «oing ruler., m th.» C for power which char.ctori». oar fallen natu«, o^tonLV earnestly for tho order of a B«»' »»*"», Corr»d .etting at no,^ all claim, m behJt o *o right, of judgment an<^o»t.vo V^^.r^^'^^ pie by Baying, »» did other great power., Th» p?opl j who knoweth not the law, »" c«r«<' J-*" '"a A. But'thoro i. «.mething wonderful, indeed^ m fi^d'^S *• Deoplo who are thus robbed and degraded, Umng to fcow Ho which cannot be «)«ountod for without 8uppo«ng - - 1 m Z^t in ignorance of their birth-righU The nght. .;. Z the people to choo.0 their own mmutor. h« boon Verted of Uto with groat «.cco». The next «.b,«*of ajitotion wiU be their right to execute the law. of Ohnrt thlch wiU promote a ucond "frn^f"-^^^ .revolution, by which tho powon of antactort mmj« C«^^ V^ to the »«»«/ Ohr»M"* hi. ^tB on tto eart^ dming the M41em«m. TJui to '■%, W ■^i ~";j 'V"-y-;jflH ' 'if- • -■- r<».Vi^«'* -^'^"T **■ '^ '>W*'WJ^0;^-' i m oovcLVhidn. ■»f I plainly Aewn, where, in referdhce to the ri^ht of jtjjg- ment having been previously "taken away, (as Jn all churches where the people are not allowed to express their judgineat in ihe execution of law) it is said, "Judgment was given to the saints of the Most^High; and the time came that the saints possessed the kingdom." "But the judgment shall sit, and they** (the saints) "shall take away his' dominion," namely, the dominion of antichrist, "to con8um3 and to destroy it unto the end. And the kingdom and domimon, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an ever- lasUog kingdom, and all dominions shall serve and obey him," Dan. vil 22, 26, 27. . 11. the apostolic plan of government in churches has a^ produced immense advantages to the world. The fair inanifesUtion of ifeligious Uberty in churches, has ever been the pioneer— the breaker up of the way to civa liberty among the nations. The example of the Puritan churches of England, inspiring the community with ra- tional' views .of the rights of mankind, and correct ' estimates of the use of moral rather than physical power . in promoting reform, was followed with results of ines- timable value, concerning'' which Lord Brougham has ipoken in the foUowing terms : "The Independents are much to be respected, indeed, for their numbers, but far more to be held ih lasting veneration for the unshaken lortitMo in which, at aU times, they have maintained Iheir Jlttachment to civil and religious liberty; and hold- ing fast by their principles, have carried to its utmost pitch, the great doctrine of ahsoMtte tofcrafion,,— men, to Whose ancestors this country^ill ever acknowledge a boundless^debt of gratitude, so long as freedom is prized among us ;— for they, I fearlessly* confess it,— they, with whatever ridicule some may visit their excesses, or with \ 'ript«re ptaj h»™ ^J^. ^ truth » *»r»^^'«'C:^ " iS^^S' b. r^S^tible »ed of the word,V producuHJ fn»» after its oWn kind. ' , - .i ' t^ Wm and anthonty. He ma ^^'^ rV, to Us own Um*. JUts of bnman oontrivan<» preferred to Wb own '■*'■€■.• •v^. 104 OONOLUSIOir. Nor » ' i ^ T > ■ . ^ ■ " ■ ■ ■■ - ' ^ ■ . - • ^ 1 ' ■ ■ ' reckoned unnatural, ^A^ut of the way, io dose this ^inlipluding section, by "a w^ of exhortation " to the churches acting oh the principles ^advocated in the f OTOgoing pages, whether Baptist or Indepei^ent*— * The Baptis(» and Ind«pe^d«ntNl|fp^aoommonr1i|^teiri||9fc tbti •ubjAiit, beioK already of one mind regardiDg the dQOtrlnos dKMice— vhat constitutor a christian— the iifiportance of purity of communio —the .principles of the constitution, order, and fellowship of a ohri^ ian church— and the obligation to bold this scriptures exclusively _ the rule of faith and government in all things ; -ajreed' about all that is e9senUal to ^''.dwelHng together in unity." And when the differbnce' betwee.n stctdrtan union tind christian unity is morefmUy 6ongider«d —when the principles of mutual forbearance mq better understood^ , and: when the obligations of christians to walk and work together, in so tar as they are agreed, as a means of converting ajost, world, are truly -■ #i .^- ' « * ... wh^er in Scotoid J|England, Wales,.! ;i^ ;is»r ~ " . i . .."( ■ *■ o#MavatS f tj^t ; aoaftl *i^^|fce every 211111/^.^ .-„...,.,„.,.. ., .. -. J^ii^ daily ttudy. l^ii oannotW ^pi^^iepawtely iithe aibstract m the measuBd o^very part of , •anderstood withbuf kj^ing how all ^_^ framed tdgejthei^V lM^minilto^r ^owmot b6 TU^deratood, liut a%een ariaing )r retitttf^ by* th? ptinciplea of; itf <^^titution. seen aa KcMTvSii el^ei? Ijie coanprehended, withoiit liilihe^Mro^ce olithev j;rt)i^ of the^ doctrines Ml^ihe cross, J ^^j^W^noing the^W)ipfei of.jlove toChj^flt iii^ thi^Jg". 4 It «l,il|erefo!M^ b]^!^^ Christ, iwdproctLling what ^^j,\ islearnea, thi^hi8$«^^ « We What is that good, and •KiMiteiyfiable, and pwf^t ^1 Of God,^ Rom.^ 2 ; Mat. jd. 29 ; John vu» if. u ] - Wfx\ ^'|ii« 29 j^ John Vii' 1^ ■ »*'/ . ] ■ - '■ ■ ■ ; ■ 'Mf} '■ I iJ^^i "^^ have received the Iprf^gdoni:^ ; ^ thereby ;]^^riaid iihde^. strong obliga*ionsi to extend iis Interests, be* c^ube ; lihde]^, strong obligations! ' ll It was on thisconditidftthift Go4 bestowed the kipf- dom tobe extended, by i»»own 'exertions-.^ffThe kiri^- ► • dom of heaven is like i^o leaved which JBpnan took 4 , ^d hid in thi^|measures' of meaO, till theSBm was lea- i vened," Matj M 33. AK-C"** John xvll. 20, 21)— the w«tera of ati V -^ \Mot lo?e, oon»tT»lmng all to "endeavour tol Spirit, in the bond or peace," "ttriving Ipgsthim iSMpel.- -^ I t>1ace to ttae inityof the Lfeltb of .the ^- <^ ■■■£S^t--*»if^!?. ^ . V *f- #'■ OOwbtOTIOK. 109 2, What is given for personal use must be imparted to others. " Freely ye have received, freely give," Mat. x. 8. Recommending the truth to others, is the natural consequence of having received it for salvation. John. i. 40—48 ; and iv. 28, 29 ; Acts. iv. 20. U 8. This is required in order to be conformed to Ohrist, Who strongly recommended the reception of his kingdom on all occasions, and ^'witnessed a good oobfession con- cerning it before Pontius Pilate.** John xviiL 36, 37 ; 1st Tim. vil3. 4. It is required by the law of love, which cannot with- hold from others what tends to the benefit of their souls. 5. Exertions of this kind are required for promoting the destruction of all that is anti-christian,«and for intro- ducing the Millenium. In the second chapter of Daniel, • MMiy understonti the terms " antlohrUt," •* the mau of tin," mad^r "the mystery of iniquity," m reUtinff excluaiTely to Popoiy. It ap. pearn, however, that they relate to what is polttioal and compulsory, apart from, as well as connected with, Popjry. This is evident, from' finding it said, "The mystery of iniquity doth already work,»' and •• Mkis tlihat spirit of antichrUt, whereof ye have hoard that it should come; Mid even now already is it in the world ''—2nd Thess. II. 7 : 1st Johniv.S. This was written long before Popery wa» k^owii. It was further shewn that •* the man of sin '» could not bo sii^aled till the pagan dynasty of B^me ^as taken out of the wayf andlhat he would be the suooessor of that power, wliioh tooli place more than 300 years before PoperjrjM established, 2nd ThesS. il. 3-9. Wth this oorres' " S5 SIP^'^ *** '^*"' ^"•^*^' ^*»ere Popery i» represeatod Jt*^**^f **^** ***"*'^ **** ■"* supplaiited three of the ton horiis offheliitidl^ beast, previously in existence^ Popery was, therefore, only the topstoue ag^ bead of " the man of sin '» which ex- isted ldlitflktfi>r^^MA » exSi6i^to*a*giMib exteni a»artMm.thn seventh head of the aarlc^tlan'^ be*i*» if%d and>taUing itself above all that Is oalled Gad or Iha^ is worshipped,'* by taWng the pla^oT Christ's laili ind auMtori^' in the churoh-prdcrtrihg that tnbjeotion to oreMnrd power which is due to Ood'only. whether in Pa- \ * or Pcoteatant churcheC The ubi^t view of this jKHut is the key ^- proper a^pUcationqf mf -*..-- % -h ii^'iiijijiiiiii I" - — - — ""U^T'^WP'I^^'''' '•" •.'"'rf^w^w**^^^ . • f^i{:. »■ - j,0 oOMOUJMOlt. ... V *!,»♦ !t win be by the exBrtiona o! the Ohuroh itushewo.thBtlttWlMDy'^ .„itmi, "the iron and called " . tone not m ^'T^ ',"1^ be token and^ cUy " of «.tiohmt, that tbe ^^^^^"^ ^ ^ .^^^ the Jitered to the wind., -^^^^^"^jtm the whoU i^e, will booo""' '.f-'lT^e ^ not inore.«, e^h." No''. >»»* *'''».r*^° T^tt^M what .tand. , butbyitaownworic "-^^r^^I^SJ^^work, \ ^ "Iw L^e.r^»r3 of God^li»t«n<»«d for the ^::^':.Trr*pdbere.n.»end^^;^^ t ''if ri st ' ^^^theXlot reclnved L teti- ^^^/T^n^MsTae) and who are, therefore, not Si^ togdom ;-forobviou»re««on., detenmned to re- S ^ Sari, as Lofa wife in the «»XtZr^t^ 1 ^K^nXdenon«n.tion..^^<^ /I ,,,.-„-,„.. 5^«ssf^i4Sii..'*V rch w4 md^ the lqIo lae, ,n(l8 jrk, eatjr » of ords case ri^e com- ♦the truc- BDOit-, • b the elaat rtluB rpken ing off imade itesti- :e, not tion of Itore- sy of a saris to iter, go ripture. idbleas itionin leshave \. y ■ .X >: 0ONoz.vaartatni| to the kingdom of Ohrist in the land, may not be found charged ^ >ocount against t^se who know the truth, without xeoo^endin^ it td their neigh- bours. But such teaohinff should be a labour of love^ Oiinistered with much ^^npiSeknets of wisdom." There is much tl^ calls for kmg-sufisrix)g and. gentleness in this service. What we contend against, belongs to our &dl0ii nature— is congenial to witttiis carnal in evMy one of xm' --and appeared promilMJntly in ttie twelve disables, when by seeking ascendency in,; contending **whi3h of them should be greatest," 4nd assuming a dispensiiig ^Mhin forbidding others to ^ork without folfowing thei^^Kue, also contemplating the use of the sword, they held what ultiinately became the radical elements of the kingdom of antichrist I (Mat. xviii. 1-^ ; Ll|ke ix. 49 ; Mat. xxvi 61.) They were slow of heart to unlearn Ijhese things, and to "receive the kingdom of €k)d as little children," which should teach us to exercise much patience towards those who now are as these disciples once i^rs. ''tolllMiing," ther^ore, "be done through strife or vsAn^fStJf* 'the angelic version of our motto is, "Glory to God in the Highest,— on earth, peace, good will towards men." Bitterness of spirit is the ofiEspring and agent of error. Love is the fruit of the truth and the fruit of the Spirit ; ' it is by "speaking the .truth in love," that God will I it for good. In this spirit let us seek to win our bretiiren to the ti^th, by some such style of address as - * Friend,^)elie^ me, I intend ^ovLno Harm but go6d. I observe certain things in your religipn which are of bad tendfia<7, standingb^^ thfiflouji aodOhriit^proveiiting ■ " ' 'li^ . ■ "V "' ' ' ' \ ' . * ,«-' ** ^ •I T. »„^^-thing. whioh OhrUt rebuked m hUown s::rr^rvar.=K^p*^ -«t t h*v© also lounu v»i V — ».;nii T have urovOn to be kid hate and dospUe, but which I ^^^"^^JV^ „ , ^ of Ohmt intended to "work out aalTatm, »nd ^ Zm to my «ml ; and becau«, I ™h you the iP&y^t^^ that -parts happine« ^ my«.^ I ^Sr-comm.nd them for your reception SU^h : U^ lore would xiot be i|i vain m the ^^}^l - JLe ^hes of Ohriat awake and work, and^maythe ^ Lord find prosperity. AAen. ih ♦ t .- % ■'* 'd 'k i?HK END. I :■-. « '1*1 ^': I '%»^'* (- ' lO MiraOi MT IU. * «> fl i »«>!'i "^»«- ^ ring f own jTou. 1. I ithe to be ' ftnd u the jlf, I Such Iiet iV the '^ ■ • ■ » ' ♦ \ ■ .1 Ifx"- m ' %■' ' roNru''*foN tho rHonnnne? of many >n,p,.rt,«U ant, s »n 1 "^^^^^^^^^^^ , , , ,m.l »hi,;.. tU.T,f...... l,.«„n..t,M.r.-,.v.. ... y....^ enj'»y«'»'»»t of all tl.vi UMi ^ i j , j^,,^.|, Ainon. Tin: KN*D. VA. ■ fv*. '>% "lOBOMo: LOVKLL A>U o;»S0 lEBS. Li- .» '■» \.w sr U • i\v It II you. .lo. ! »4-li tho 1 to Itc I," una ,'OU tlio rwif, I Stu-li \ hvl uiiy tlio ^ «f I II ■%.f > -^ v-^ • — V ..».,«^, •, ^ >' ' ^ C"'"*'*?' . * f- ./*'-^:t?' •I '■■•• • ^ ^ ■ ■ ■ ,. ..i-i:; niUftJM^ rf K-^ * - "ri. 4 ■\ / ■ ■^n^ I Vovorence. But Ibtcvcn «uclnonoe «nlcjr,Uhojo^I m^ XKniteind hurtful «»«'^»»; °;"\ *'JK m»i 1^^^ choHen to pro- ffiXe truth with tlip mere «o«tun In ^»»^" JJfi^/tial truth of wh»t linUt "nd they wUl set their ««f I <•«•*?,« '•""•**""The punctuation S!ynow"cemibawle«4 ««»"o;[»»»^"?J' new In our Common Ver- »lOT». an attempt to dl»tl"RUl«l\ ipolwn ian«u^^^^^ ^^^ imperfect. Jttotatlon. The old method of njwklng»ut^^^^^^ B,,^ for It notified the rtader of *"« °fP?Ji'"^"iVw^ whore puoh langUBge >dkpt«l »o^,»'^'''« Vi Sk^Tw tWloly 8cri|.tum». ■ For their ^^^•Si^r-method^^ timents into BentcncM ; »»'«', foSc Into aJcctlon. chaiAer or hook- « dtaciwfclonof a branch of amain top^^^ ^ «o,npi;oheni!vd A ndthla common method iHsoobviou^^^^^^ thojBlbU', though It . and appreciated »>«*»»« .ffigj^,yiw;h tlTc abounds In plecet of ?o'S»^Vi lU uu^ chapters and versi^s. M If It valltt ha». for along time, been cut VJL"«i. iiXnondent nroposltloiw- weS.nJtf.lng but a string '^J ^^JiWiis trStS^^^ Bi'**': »"" ^ ' " It Is not too much ^.."^y' *'''*v"i*%uTwl glous teacher takes a changed the style of P»'««*'>»*"8\,i:"^;J:„®it ft prlinltivr times, (as S; sentence and m^^^^^^^^^^^^ an ex^-; the homlllci of the ''»V'<'^*y,°Vi n^ Scrlnture ; a mtthwl which, ifi- •Itlon of a conslderablo PO'^f ' ?!.,!S J?aml < ften more ..nt<*rtamiHjJ V ^iifSfh^obscrvaUonMhou f to ^jow thcjjt^^ .Bsertlon of the P>r«fc<»vfc whatm^r l^Wln^ ,, , or have been, the ^*''>f^;}.^i^J^"Z{i^l&^^^^ »»«'«»» attempts «t appai-ent and moit ea»ily !V*^«''%X,-,„,-,,-„k j,, hi- •• Kxi»ohit(»ry Di^- 'fhe lato JOHW Baow«. l).D^. o^ Kd»nbiyj?h. m \^ ft. ^ ,. ^, ,. courses on tho first Epistle of Pct^fL^^^V. "tA l-hailcrH aiiiii v«rHf» in pnS division of the Holy .f^; jK" J,'^*^rt"T , Sot of Divine orWn. ^"''^..^^'j"""" S^^^^ particular portion date.lnte.idod chiefly to facllltatj rofe^^^^^^ » ^^ ^^ Pnalms-thfi,, of tho sacred orat'les. W th ^J'^'SJo Lm»K«itions given forth at particular poems In which r as "|- ;*™^!;«y .„^lj jroin tlic bpgluiitng. divided from each othtelJr«\' jg l^f °^^ discourse* ; • tbe N«w. were o"«»n»'K»,^^i"?" S, fMSiSK «S»d eveir senWncj^,. hot only without paragraphs but witli tfg|j|jj^ ? : . ^m ''^^ (t ^m m. •■) • .■ . iM^ ^ unJivld«'d liy sncli notes na wo call pointn, and tlie wordi thenia<>tvfiA not. 8opHi-attHi hy any MeuHible diHtanco from each other. 7 "The division of the Blbl« into the dtaptent. with which we ar^ fainillftr, is coinparativoly a modern invention. It w«« miide about the middle of tlie l.lth centnry, hy a cardinal of the Roman Ohurck Hiij?o dc Sf. Caro, who formed the llrst concordance of the Latin Vul-' Kate translation of the Hcripturefl, for tlic obvions purpose of fhoilitat iMK rcfennico to any particular word or palliate. Thii dIvitJon wa« adoptt'd hy u learned Jew Rabhl, I "Hto Nathan, who. about the middle uf the inthcoiitiiry. tmhltHlied the It rut conconlance of the Uebrew«^' ScripturcN; m*\. In addition, numbered the vcnnu fnto) which lhi> ' Httrrcil t.'xt hiVa hwn anciently divided. * wmcn |ne "AiMmt II ceni nry lator. a learned PwMich prtulor, RoljeVt Hteuhcim divldi'dthe Nade^ up, might have contributed mat(«i lally to the more importatit purpOHC of interpretation. Likennll human works, howevevTlt liear^ abumUinf fvideitce nf fhe bnpflr/ocfhm of its authors, &nd has been ^ pr«)dit<;tive of some bad as\vcll as of some (rood consequences The division, whether of chapyra or of verseH, is not always jutlioious • whci*«> there is no pause iur the dhteourse. no divisdon in the thouirhfaL' we often find a division ill the words; while, on the other hand wheri the sense reqiiirrs such ssarily rtad a Iranslatioti, tlie s^ime advan- tage the critic enjoys ; autl to do away u very comm/nii but erroneous impression, Ihaf'tho Bible is rathta- a oolleetiqpi 01' apothegmSj or •Msconnccted »lended, and th accuracy, B so in Clod's rao keeping. 5 wordV In aanner were Testaments ; / manner of \ther bollyof nected, that )ok;o Citrt'cs- mc, wc man t in the Old rand a more aiDCht is, and perfective of, rlutended the L eompOBitton of the Old ; written by nntlvt) Jewti, Hebrews of the , UebriBws ; by men whose minds had, from inftitioy. been raoiildod after the form and fashion of their own sacred writings \ and w^hose whole ' stock of literature (except in the case of St.. Paul, andpcobably of Sit- Luke and flt. James) was comprised in those very writinvi : now, surely, it is improbable in the extreme, that such men, when th(of the Hebrew parallelism, it is not easy to imagine a f>urtfcdlar, in which our blessed Lordvtn)uld have more safely become, ike lys great follower, to the Jews a Jew, than in the adoption of a manner, at once familiar to their understanding, agreeable to their taste, and consecrated by a tliousand associations wltli their best and hflfppiest roligioiw foeUngs. In Section XXIV. p. 450, ho states,—" All commeiitators nave observed the striking resemblance between portions of the Apocalypse, considerable both in number and extent, and the prophetic books of the Old Testament : and, since the days of Bishop Ix>wth, some have, thoiigh slightly, adverted to the pootirallmagery and structure of those resembling potlions. The student who wishes rightlyto apprehend, and to appreciate!, the language of this last luul most ipysterious .book of the sacred canon, will do %(;ll to conip/ire attentively the several cort-espohding uassagos^of it, i^nd of the iim*, phet8;i^ compafison in which he wilUbe materially assisted, by the margtiviT references, of a good qua^o Bible, or Of QeraraVVon Maes- tricht's Olreek Testament. And, if he wishes to institute the compari- son yet tnore S||lBfac!torily, he ^ill reduce for himself the od(;s and tongs of the ApflUypse to a vorsi^Iar aii^angcment ; and then com- paroirthe paraUol pasrages of the propI)ct| ; cohsulting the metrically arnniged^ versions of Bishop Lowth, AriPibisliop Newcofiae, lind Dr. -"Thebabit of observing Such nifties Is far from trilling ; everything is important which contributed to illustrate tlie organization of Scripturfe.'V Page 2fl2i^3f i/ .^ .^^ ' Jn 1856 was taublfamad a view translation o^Ve eAr^alypse of St. #John, metrically artmndtd, bjl^ohiLlI. Godwin. In the introduc- tion the author saysj—iVThe wfiter ha^ndeavounid in this translation to present, as exactly as possible, both the meaning and the form of the original. That the one prophetical book of the New Testament is similar, in Jaany respects, to the pruphctical books of the Old Testa- ment, mtisf be at once seen; but the^Agrecment is far more complete than is geiieVally siipposcd. In the pamllelism of the lines, the com- ' IH>sition onthe paragraphs, and the division and suUlivision of the . several pomotis into threes, the same orderly arran^ment may be everywhere observed. The rt^cognition of the poetic .chapter of the Old Testatn^nh prophecies, and their jarosentation in th% form of poetry, have contributed much to a correct ul\derstandtng of their meaning. < and to a iust appreciation of their excellence ; and it is hoped that the attempt here made may be of some similar service to the readers of thisbittk." ^ '-;. ^ . ■ .• . •- ) ■ ■■■- f. i^ Y I V .J^^ ■" -T^ f^ff^T' m-^'mm^'i^^^ f- ^1 V) -*> , . -\ Jo„X I.CKE. author of " An IJ.jny oj^th. Hu^nm^ staling i.iiemal c-au«e» of •>'';«^ ''^y', '';^"3,.'' ,,o' .mail iiicreose lo the »ubj«»i.i iwo ««»«'"«' ;^»"tr\ hit k,ei.ufnm aT easy and a.«uied discovery of Si, '""^^^ ««»^«^., » ' "i^ /f/'^ an we lH»ve done} Fir«t,-T\\e dividing «'««'" ,*»»*'\<="?P'*^" ^'.yttau.-v aYe now printed, w.rereby they are .0 choppetl and mmced^ » d. ^^ ^j!,! .le'^.Ske tin; MHiid 80 brolcon find divided, ha not o fly i"*; ^'^ , ,^ ^^'^ udvaiiced ver«cM usually for dmimct 'M' '«"«'"''' ''"'J^^^^^ ,md f..r.-^ knowledge. niroiidinK then, lose >^eir^^^^^^ Our mind* nr., rv of tli.i ooherenoc dnil the liffht »»'' » J R'-r,?,' e lielp" and .issi«lan<;e» wonk and narrow, ^hot thoy have need Wj^^^»«^^^^^^ ^ ^^^ ^,„, Hun can l.e nrocnred. to '''V '^«f»"'. J J' ,^0 ,,1^^ e trid improved, ttuherence of iuiy dirtcource ; by ^f^/'Sor When the eye \» eon- ,n,d led into tho . genun.e seiiKe of he a "^^^^^^^^ „ ,j, ,^ ^a^ Hlanlly di»iurb..d in '«'»»«/fi»'«'V^.f "J*'; . I'e ,.a ul w^ have nn..:l. ado - „.,. a wear as HO many |^ «" '"^/^'^r^ ^u . form of dependent I., lake in, and carry on »♦'*,"'«"' [y;,"" "", ^le l)een u^ed to wronj? im- r.-a*oninRM; e-«pe.^.ally.havn^gfo.n the Tame ^^^^^^^^ ^^^ hear then, prt-Hrtions eontx-rning them, „".''",, ^"',"\,^:,atioU or explication of their ;,noted a« distinct f "''«"=r:,'!.f, v « LK the relation they bear precise meaning from the place tleys^^^^^^^ given occa- ,0 what goe.befi.re. or follows 1 CHethvgi^^^^^^^^ scraps which has , farlher confirmed the evil «f\«*"F. ''^"^Jtv" K way to come to the^ |,u.t every one w H «o"«^» " ^.jj?' ,1 3 Sc m pfeceSeal, a bit to-day niulerstandhtg ol any other ette^r^ '^^/^'f^ "jf^^^^^^^ intervals ; especially and another scrap t«'-'Vr'""Tu?h 1^ a I? us the chapters the apostle's if the pause and fees-iation •'^""'^J'^J" '' 'jj^.h" midaie of a discon.-'e. ^ epistles are dividei into, do end «>"^ " ^* "' ,1 enunol therefore but be . and soipetimes in the niidd le '>f «,,««"^-,,g*^^^^^^^^^^^ wondered that tlmt «hot.Un.cpen,mted^^^^^ ^^ woMid visibly disturb vthe^scnse, aiiu ""jy;;;^'^^ g^ever this abuse i«. nihet l)Ook whati»Oevcr.. imderstanding of the sacred and what prejudice soever ues .0 » '^,,3« S^'J^^,d'»,s the several S^rripture.yetif aBiblewa« te as ^^ ^^^ urguinent is p,irli of it were writ, in f""*''*"?.!,™ "'^^^^^^^^^^ .^fil. aA an K^ntinued. I doubt not »«l' »he se veial pa. Its w d on j ,,„, '{.pokH, innovation.andadangevAris^change 11 he p^^^ ^^^^^ ^^ : And indeed, those who "'O Tw maimtti.. ng me^r 1 ^ .^ ^^^^^^ ^^ systems of pari^-;t^.y«ou>J^^^^ Jtcty. They Scripture, W«Suld have ."-"«"' .\"/"?.^.,^""d^"^^^^^^^ Kreai nagazin« of would most of them be ''«'"«'^'f « J '^''j^"'"^ „, j f f upon olV^rs. If the artillery, wherewith ^^ey defend themselves a^^ .^^ ^ Holy Scripture*, were but i^^J^f^^^ » J^^ be /o easy to snatcV out a few nejtionHiid consistency, it ^o"'."", mi the rest to serve a 'p^rpo**. '^ w.^rtU, as if they were ^^^V^J^^^^''''^^^^ nothing t<. do. which ihcy do not at all bek>n», "» , '?, >J i'^^jKo i , ro;»y V a cheap liulasthe matter now .stii^'d*. , "'• j"^ ' ?m" « Sr th" doclrLs of the rate be a notable champion f^r the mth af 'Vl« Jj'^ but belfurnishetV stMt that chance or in crest has ^^'^ *^'";. ^\,." ,"and expressions Chit with vor^e.. of sacred Sc"piure ^nuuinng J^^'^iies are)i and his are but flex.l.lo (as all R'^Vrn ."^f ^^^^'^f," ^ his churcU. makes ftvslem. that has appropriated ihemo the ortn^^ hisopi.iion. This Ihem immediately strong and ''^^^^^^i^S^c^v^n I'NTo^vKnsBs. . ' i. ihe benefit of hmse >'^^f^^^''^^,f^X^^^rTiy if the qUotuli,>n which quicHluturn ^nfo nulepenrjent ^f^^,^'^ ^'l^^.^i^ei coluMcnt tn the verse ^)roduced we.c »-'"'«'f [i^,*^- J,"^ ! '1, 1 feiiorV^f the context. / ^v.' -4j ^■■■■■■^ -, % 7 ' J^ il, aAer 'e may lo Ihe UHUieU «M'ai»: ; done i print««(l, ake tin; vaiicttd id fttu-v cud uiid iproved, i» con* null ado -■ l>eiident 01\}f IHt" ttr iheiH I of their liey bear an occa- Itich lias loubt not ,e to lhe_ lit to day spcciully aposlle'3 lisconifi*, •e but be it, which iR of aiiy abuse i«, lio HiicrtMi a sevcrul \ riuueiit is it, as an >ly bpok«. , uJid tiie e sense uf ry. They, iflrnznreof r^ If the in iUisoiit*- tiut n few urpo^e, loi iiini? to do. U u cheap \»e8 of the ! furni»hetV sihltHiR thit •)\ and his rc\i, u«i»l««*'* liion. This TO vnnsKs, » e cmotunon id coh«:rcn« le context, BtTipfiieroi«;n, and.expressiom as dubious, m his seem to be, if I should divide it into fifieeii or sixteen chapters, and read of Ihein one today, and another to-morroW, tec., it was ten to one I i-hould neycrcoiiie to a ful^ ond clear cOflflpi'ehensioii of it. The way lo understand the mind of him that writ il, fcvery one would agree, was to reod the whole letter through, from one end lo the other, afi at once, to see \vliat was the mum subject and 'tendency of it : or if tl had several views aiul purposes m it, not denendenl one of anolhcr, nor in a subordi- nation to one chief aim and end,' lo discover what those difTereiii matters were, and where the author concluded one, and began another; nnd if there wel'e aiiy necessity of dividing the epistle into purls, tcrflinke these ihe bou^idarics of ihein. "In proscfulioii of this Ihouglii, I concluded if necessary, for the understundmg of any one of St. Paiil's epistles, to read it all through at one silting;; and to olwejvisas we 11 us I could, the driA and design of his writing it. If the firat reading gave me some light, the second irave ^ me more ; and *««» I persisted on, reading con.^taiitly the whole epistle over at once, till I came to liave a good general view of the apostleV mam purpose in writing the epistle, the chief braiiche* of his discourse wherein he prosecuted it, the urgunients he used, and the disposition^f the wliole. "This, I confess, is not to he obtained by cme or two hasty readings • It must he repeated again iuid tigoiii, with a close attention to the lenorof the discours^e, andaperfiTct neglectof the divisions into chap- i«r» and verses. On ^he coniraTy, the safest way is to suppose that the epistle li^s but one business aiid one aim, until by a frequent perusal oT It, you are forced lo see there are «listiiict independent matters in M, which will forwardly eiiough ^^liow theiuselve/% * * • But this mnitering of lazy or ill-disposed* renders lifiMtered me not' frc^m pfcr- swung in ilic course ] had begun; I tontitmd to read the same epiHtle over and over, and aver ayain, until I came to discover, as it appeared to me, what was the drift and Aim of ii, and by what steps anrf Hrguments St. Paul prosecuted hispurposfe, I remembered 4hut St. Paul WHS iniruculOu»*ly c»riled to the ministry of the Gospel, and declared to be a chosen ves*pl ; that he had the whole doctrine 6f the Gospel from God, by immediate revclaiioii; and wa-» 'ap|»oiiiH«d to be the apostle of the tientiles, for the propafjating of it ili the Jieitlieii \v«nld. This was enough lo persuade me, that he was not a man of loose and shattered paH-». incapable lo an^ue, and inifii to convince thoe fit iii-'iinments (or the business he employs them in. • ♦ • All (hi.->, upd a gieat deal more, necessary to sjuide iTs iuto^the true mcHtiing of the episilt-s, i^* to be had only from the epistleK themselves, uit*'to be gatheitd fr-.m ihtjiec with stubhMYn attfin- • tton. and m«»rc than common application." p. l«. ^Wrth wtcli indmputable lUttstrationij or' the poetry of the New Tes- ' I s ■ , %, . VV. m ument. it i. r«n«rtoble that the B. althouRh » fo* ??'S'^" Jto berSStrtted that none rhythm of the wjo»S»t Hebrew/ - "^J'J'JJ'* SwIwihSe A»l«f *«* '" of the Panwraph Bible*, above alluded to^^ ^^ Teata- thorn any of tho original FaralleltaMTOntaww in i.'^^^o In the ment bu^ those let forth »« BS1«» •«l'i*°"a?Z ^Sd Wthto the 79tli Gospel by Luke, chapter I. 46th to the Mtju^^ K" Ft^^Wie^hSntTwL^S^^^^ - ^ t. tlSt It U printed m the most "Pf 7Pr*»ft.^t^®'«d atatet.-" The HOBHI. in "/*<«>1r'*%»'^TJt£'Sdi"d£ *a^ more verMS into which the Now Testojnent « *jXd tor ^^^^ modern, and are aulmltation o\ **»«?A"I?"*Si£rt SteX the by Kabbl Nathanln t>e Jftoonth cen^^ ieetl^nt; inventor, and intreduoed them into t^e^^^ reforende to , .nd the very great i*van*'«e it a^rtj. tor^i^^ n,^ority\>f ' particular paaaamM, haa caused J^J^^J^J^^i"^ J^ in jubt q? «f Sntlons of "S^ew Te9Ut%«UjAo*Mj JIUC^^ however' Wetstein. Bengel, Bover. Grdstawh. 4^^^^^ other editors of tho (^we^ Tostament. have ^fJ^JJJ^PJj^o nurobem of Srinted tho text in continued paragraph^ mrowiuK vnu "" tophens into the margin.'* . «-./_•• Rut m his iU.. Stephens') • wildand indlMeled' »»y»te«jiO' H'h^i^hS^Zf the unlSmii^^^ many tothe eyes of ttw learned, and to the n^^^ ^.^ /t detached sentences, (Mlchaclis ^'»'»^^•^j^^^V^^m»' heresies.** on the senw of Scripture, an^J^^^JW^^lLJ^At prSt 1^"^ DoDDBlDttB, in prof. Fani. ^*19»' »»*«■• ^J^ »nd moTO. that aH a ■ ■ ras8;.i!sj*?f '"* ft^o;;;SitWK2 '«• proportion u, \ be dividfed into lines auHwerinl to the metre of ^J« "gj* J» ^hich t(>it»orlfHn(ilfc>rm. f, . ' ,' ■;• ^ ■•■ ■-■■'"""•■ i. i ■ :>■■ •■}■ 'i ■:. ■ ■ • •■ - ■•■ ■■ -■: "■ ■ . i - V-' • n ' ' '■■■". , ■ ■ ■ «. ■ ;■,, ■ Nj -■;■■, ■. '■ ■■' ■:d ■ ,-:., f.::v..^:;;n^"v%^^ ■ ■ : :0^ ^ v.':. ■;■-■:' "r '' -^ "■■■ i," ",; ^ * ■ V ■ ■-■:r '■■--'■ - «■ 'r „ - .. '■ M . todP»nffrftph ihould •UKte,— tciuMtei i^nd 18 ^ the poetical tted that none ve Inwrted In te N|#' Teata- leae'^o in ^^^ ,h to the 79th only exception American and jll»nw in neve- should MO to ■tatea.-" The kre mjich more Old T^nUnient apncni X*" **** rew Jeetamenti riR reforenoc to ihe mivlorltvH>f IK JURT Qf it ment, however, filoomfleld.aud irtcd ; and nave ;ho nurobeni of (<^., Stephenn') thout any refer- I worae dlviaiou incnted that hi* tte what appear! umed ai so many leleterlotw effect m«? hereeie*. unt I shall only moro. that an a of iMture, when lie tiaked eye, ho n proportion to alHO to KiTTo'a itures on Hebrew e.paftoSS. whoiie ticalpartunhould lie original- The ■tribution, which 6 may be avoided , or by any other ntly requested to aittiiiK to memory SOcietieH should ibe.inParaRraplw 1 Dr. Couqueat, to nearly as iiosiible. * . -i'^- ..r >4 HB#QW. i^^i^ ■^^sioras T 4 ■K-r. \ t f 'v/ 1'^ 4'V MW^ m ' : 1 ■ ^ .; ; '■■."' ■■■ ■.'• " ./ '-';._' ^^1 ^ r •..'■' ' ' m*,.. . 1 B -^ ^p r ( V ' ' ^ ^^';-\:r « '.. ^^ * ■# 1 ML 4 .- - • ^: 6 ^ > ^^^^^^ k ' . , *- ^ - . :^| L ^^^^^W \ ■ ^^^ 1 ij . "; -':-''y^ 1 M ' - ■ < ■ -■■ , I". . ■ ■ ■ ♦ 1 ■ 1 ' ■ ■ r \ 1 ■ ■ ._■ ' \ 1 ■■ • ■ ■ ■ V V "■-■■-.," . ■ :"'■■%'. ■ r r ' , . - -■ . ■ ■■■ ■ ■ ■.v.- *'- 1 ■ * ■'' ■ ■ ■ ,1 ■ ' • ;■':;/:■•■. ff. ■ - ■ ' ■^ \ ' ' ■ • , ■ • • ■'■ ■, ■ - i .. " ■ '■ *» ...y _. . . W- '■■■■ "■,'':' s -^^ '■.,..; ■■' ' ' -A. . V . » T'^. ■-'. - \ ■ . ■- ■ '■•*-,. . i ,.