THE CHRISTIAN MESSENGER AND REFORMER.

NO. 3. MAY, 1837 VOL. 1.

A RESTORATION OF THE ANCIENT ORDER OF THINGS.

NO. 6. - ON THE BREAKING OF BREAD. - NO. 1.

IN our last number we demonstrated from rational principles, that there necessarily must be, and most certainly is, a divinely instituted worship for Christian assemblies; and that this worship is uniformly the same in all meetings of the disciples on the first day of the week. That the breaking of bread in commemoration of the sacrifice of Christ, is a part, or an act of Christian worship, is generally admitted by professors of Christianity. Romanists and Protestants of almost every name agree in this. The society of Friends form the chief, if not the only exception in Christendom, to this general acknowledgment. Their religion is all spiritual, and may be suitable to beings of some higher order than the natural descendants of Adam and Eve: but. it is too contemplative, too metaphysical, too sublime, for flesh and blood. We have tongues and lips wherewith men have been cursed, but with which God should be blessed. We have bodies too which have become the instruments of unrighteousness, but which should be employed as instruments of righteousness. And so long as the five senses are the five avenues to the human understanding, and the medium of all divine communication to the spirit of man, so long will it be necessary to use them in the cultivation and exhibition of piety and humanity. But we have a few words for them in due time, for we esteem them highly on many accounts. But in the mean time, we speak to those who acknowledge the breaking of bread to be a divine institution, and a part of Christian worship in Christian assemblies, to be continued not only till the Lord came and destroyed Jerusalem and the temple, but to be continued until he shall come to judge the world.

That the primitive disciples did, in all their meetings on the first day of the week, attend on the breaking of bread as an essential part of the worship due to their Lord, we are fully persuaded, and hope to make satisfactorily evident to every candid Christian. Indeed this is already proved from what has been said in the fifth article under this head. For, if there be a divinely instituted worship for Christians in their meetings on the first day of the week, as has been proved; if this order, or these acts of worship are uniformly the same, as has been shown; and if the breaking of bread be an act of Christian worship, as is admitted by those we address - then it is fairly manifest that the disciples are to break bread in all their meetings for worship. This we submit as the first, but not the strongest argument in support of our position. We confess, however, that we cannot see any way of eluding its logical and legitimate force, though we are aware it is not so well adapted to every understanding as those which are to follow. Our second argument will be drawn from the nature, import, and design of the breaking of bread. This we shall first illustrate a little.

While Romanists, Episcopalians, Presbyterians of every grade, Independents, Methodists, Baptists, &c. acknowledge the breaking of bread to be a divine institution, an act of religious worship in Christian assemblies, they all differ in their views of the import of the institution, the manner and times in which it is to be observed, and in the appendages thereto belonging. In one idea they all agree, that it is an extraordinary and not an ordinary act of Christian worship, and consequently, does not belong to the ordinary worship of the Christian church. For this opinion they have custom and tradition to show, but not one argument worthy of a moment's reflection, not even one text to adduce as a confirmation of their practice. Who ever heard a text adduced to prove a monthly, a quarterly, a semi-annual, or an annual breaking of bread. This course in regard to this institution, I conjecture, drove the founders of the Quaker system into the practice of never breaking bread - just as the views of the clergy make and confirm deists.

Much darkness and superstition are found in the minds and exhibited in the practice of the devout annual, semi-annual, and quarterly observers of the breaking of bread. They generally make a Jewish passover of it. Some of them indeed, make a Mount Sinai convocation of it. With all the bitterness of sorrow, and gloominess of superstition, they - convert it into a religious penance, accompanied with a morose piety and an awful affliction of body, expressed in fastings, long prayers, and sad countenances on sundry days of humiliation, fasting, and preparation. And the only joy exhibited on the occasion, is, that all is over; for which some of them appoint a day of thanksgiving. They rejoice that they have approached the very base of Mount Sinai unhurt by stone or dart. In the opposite degrees of their ascent to, and descent from this preternatural solemnity, their piety is equal. In other words, they are as pious one week or ten weeks after, as they were one week or ten weeks before. If there be any thing fitly called superstition in this day and country, this pre-eminently deserves the name. A volume would be by far too small to exhibit all the abuses of this sacred institution in the present age.

The intelligent Christian views it quite in another light. It is to him as sacred and solemn as prayer to God, and as joyful as the hope of immortality and eternal life. His hope before God, springing from the death of his Son, is gratefully exhibited and expressed by him in the observance of this institution. While he participates of the symbolic loaf, he shews his faith in, and his life upon, the Bread of Life. While he tastes the emblematic cup, he remembers the new covenant confirmed by the blood of the Lord. With sacred joy and blissful hope he hears the Saviour say, "This is my body broken - this my blood shed for you." When he reaches forth those lively emblems of his Saviour's love to his Christian brethren, the philanthropy of God fills his heart, and excites correspondent feelings to those sharing with him the salvation of the Lord. Here he knows no man after the flesh. Ties that spring from eternal love, revealed in blood and addressed to his senses in symbols adapted to the whole man, draw forth all that is within him of complacent affection and feeling to those joint heirs with him of the grace of eternal life. While it represents to him all the salvation of the Lord, it is the strength of his faith, the joy of his hope, and the life of his love. It cherishes the peace of God, and inscribes the image of God upon his heart, and leaves not out of view the revival of his body from the dust of death, and its glorious transformation to the likeness of the Son of God.

It is an institution full of wisdom and goodness, every way adapted to the Christian mind. As bread and wine to the body, so it strengthens his faith and cheers his heart with the love of God. It is a religious feast; a feast of joy and gladness; the happiest occasion, and the sweetest antepast on earth of the society and entertainment of heaven, that mortals meet with on their way to the true Canaan. If such be its nature and import, and such its design, say; ye saints, whether this act of Christian worship would he a privilege, or a pain, in all your meetings for edification and worship. If it be any proof of the kindness of the Saviour to institute it at all, would it not be a greater proof to allow the saints in all their meetings to have this token of his love set before them, and they called to partake? If it were goodness and grace on his part to allow you twice a-year in your meetings the privilege, would it not be inexpressibly greater goodness and grace to allow you the feast in all your meetings. But. reverse the case, and convert it into an awful and grievous penance, and then grace is exhibited in not enforcing it but seldom. On this view of it, if it be an act of favour to command it only twice a-year, it would be a greater good to command it but twice or once during life. Just, then, as we understand its nature and design, will its frequency appear a favour or a frown.

It is acknowledged to be a blissful privilege, and this acknowledgment, whether sincere or feigned, accords with fact. It was the design of the Saviour that his disciples should not be deprived of this joyful festival when they meet in one place to worship God. It will appear (if it does not already) to the candid reader of these numbers, that the New Testament teaches that every time they met in honour of the resurrection of the Prince of Life, or, when they assembled in one place, it was a principal part of their entertainment, in his liberal house, to eat and drink with him. He keeps no dry lodgings for the saints - no empty house for his friends. He never bade his house assemble but to eat and drink with him. His generous and philanthropic heart never sent his disciples hungry away. He did not assemble them to weep, and wail, and starve with him. No, he commands them to rejoice always, and bids them eat and drink abundantly.

Man is a social animal. As the thirsty hind pants for the brooks of water, so man pants for society congenial to his mind. He feels a relish for the social hearth and the social table; because the feast of sentimental and congenial minds is the feast of reason. Man, alone and solitary, is but half blessed in any circumstances. Alone and solitary, he is like the owl in the desert, and pelican in the wilderness. The social feast is the native offspring of social minds. Savage or civilized, man has his social fire, and his social board. And shall the Christian house and family be always the poorest and the emptiest under heaven? Is the Lord of Christians a churl? Is he sordidly selfish? Is he parsimoniously poor and niggardly? Tell it not amongst the admirers of anniversaries! publish it not amongst the frequenters of any human association! lest the votaries of Ceres rejoice! lest the sons of Bacchus triumph!

The Christian is a man. He has the feelings of a man. He has a taste for society; but it is the society of kindred minds. The religion of Jesus Christ is a religion for men; for rational, for social, for grateful beings. It has its feasts, and its joys, and its extacies too. The Lord's house is his banqueting place, and the Lord's day is his weekly festival.

But a sacrament, an annual sacrament, or a quarterly sacrament, is like the oath of a Roman soldier, from which it derives its name, often taken with reluctance, and kept with bad faith. It is as sad as a funeral parade. The knell of the parish bell that summonses the mourners to the house of sorrow, and the tocsin that awakes the recollection of the sacramental morn, are heard with equal dismay and aversion. The seldomer they occur, the better. We speak of them as they appear to be; and if they arc not what they appear to be, they are mere exhibitions of hypocrisy and deceit, and serve no other purpose than as they create a market for silks and calicoes, and an occasion for the display of beauty and fashion.

Amongst the crowds of the thoughtless and superstitious that frequent them, it is reasonable to expect to find a few sincere and devout; but this will not justify their character, else the worshippers of saints and angels might be excused; for many of the sincere and devout say, Amen!

From the nature and design of the breaking of bread, we would argue its necessity and importance as a part of the entertainment of saints in the social worship of the Lord in their assemblies for his praise and their comfort. We cannot prosecute the subject farther at present. We have been preparing the way for opening the New Testament in our next number, to produce evidence and authority of a higher order. In the mean time, let the Christian who apprehends the nature, meaning, and design of this institution, say whether it be probable that it is, or could be an extraordinary observance, and not an ordinary part of Christian worship in the meeting of saints.

A.C.

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FROM THE CHRISTIAN BAPTIST.

ADDRESS TO THE READER. NO. 1.

BY A. CAMPBELL.

MY FRIENDS, - In the different articles presented to your perusal in this paper, you will find some that you approve, and some likely that you disapprove. We need scarcely inform you that we approve of every item yet presented from our own pen, or those of our correspondents. Our views of Christianity differ very materially from the popular views. This we fearlessly and honestly avow. But while we remember our own mistakes, and the systems and teachings of our time, we must acknowledge many to be Christians who are led away and corrupted from the simplicity of Christ. These cannot enjoy Christian health. They resemble those who live in an unwholesome climate and inhale a sickening air - they live, but they do not enjoy health or life. It is one thing to live, and another to enjoy life. One may be a Christian, and yet a babe, and yet carnal. It is, however, the privilege, the happiness, and glory of Christians, to be men in Christ - to be free men too, and to stand fast in, and enjoy the liberty, the glorious liberty of sons and heirs of God, is the grand desirable - the high aim of all the sons and daughters of the Lord God Almighty. To see Christians enjoy their privileges, and to see sinners brought from darkness to light, are the two great objects for which we desire to live, to labour, and to suffer reproach. In endeavouring to use our feeble efforts for these glorious objects, we have found it necessary, among other things, to attempt to dethrone the reigning popular clergy from their high and lofty seats, which they have for ages been building for themselves. While we attempt to dethrone them, it is solely for this purpose, that we might enthrone the holy apostles in those thrones which Christ promised them; or rather, that we might turn the attention of the people to them placed upon thrones by the Great and Mighty King. Many will, from various motives, decry the clergy, as indeed they have rendered themselves odious to all who dare think for themselves, in every age and nation. They have made more deists or sceptics than Christians, in every country, and amongst all people. In opposing and exposing them, and their kingdom, it is not to join the infidel cry against priests or priestcraft; it is not to gratify the avaricious, or the licentious ; but it is to pull down their babel, and to emancipate those whom they have enslaved, to free the people from their unrighteous dominion and unmerciful spoliation. We have no system of our own, nor of others, to substitute in lieu of the reigning systems. We only aim at substituting the New Testament in lieu of every creed in existence; whether Mohammedan, Pagan, Jewish, or Sectarian. We wish to call Christians to consider that Jesus Christ has made them kings and priests to God. We neither advocate Calvinism, Arminianism, Arianism, Socinianism, Trinitarianism, Uni-tarianism. Deism, or Sectarianism, but New Testamentism. We wish, cordially wish, to take the New Testament out of the abuses of the clergy, and put it into the hands of the people. And to do this is no easy task, as the clergy have formed the opinions of nine-tenths of Christendom before they could form an opinion of their own. They have, in order to raise the people's admiration of them, for their own advantage, taught them in creeds, in sermons, in catechisms, in tracts, in pamphlets, in primers, in folios, that they alone can expound the New Testament; that without them, people are either almost, or altogether destitute of the means of grace. They must lead in the devotion of the people; they must consecrate their prayers, their praises; and latterly they must even open an exhibition of manufactures with prayers and religious pageantry! Such readers of this paper as believe that Jesus is the Messiah, the Son of God, and consequently desire to understand his word, to do, and to enjoy his will - we address, in subserviency to our grand design, in the following words:-

HOW TO READ THE NEW TESTAMENT.

That you may relish and understand the New Testament, and all the revelation of God, is our ardent desire. We will, therefore, suggest to you a plan of reading the blessed volume which reason, common sense, and the experience of all who have tried it, recommend and enforce. We will only premise one sentence, viz. that as God kindly revealed himself, his will, and our salvation in human language, the words of human language which he used for this purpose, must have been used by his Spirit in the commonly received sense amongst mankind generally; else it could not have been a revelation; for a revelation in words not understood in the common sense, is no revelation at all. You will then take, say, a New Testament, and sit down with a pencil or pen in your hand. Begin with Matthew's gospel; read the whole of it at one reading, or two; mark on the margin every sentence you think you do not understand. Turn back again; read it a second time, in less portions at once than in the first reading; cancel such marks as you have made which noted passages, that, on the first reading appeared to you dark or difficult to understand, but on the second reading opened to your view. Then read Mark, Luke, and John in the same manner, as they all treat upon the same subject. After having read each evangelist in this way, read them all in succession a third time. At this time you will no doubt be able to cancel many of your marks. Thus read the Acts of the Apostles, which is the key to all the Epistles; then the Epistles in a similar manner; always before reading an epistle, read everything said about the people addressed in the epistle, which you find in the Acts of the Apostles. - This is the course which we would take to understand any book. You will no doubt see, from what you read, the necessity of accompanying all your readings with supplications to the Father of Lights, for that instruction which he has graciously promised to all that ask him; praying that "the God of our Lord Jesus Christ, the Father of Glory, may give to you the spirit of wisdom and revelation in the knowledge of him; the eyes of your understanding being enlightened; that you may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power toward us who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead, and set him at his own right hand in the heavenly places" Eph. 1:17-20. "That Christ may dwell in your hearts by faith; that you being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height, and to know the love of Christ which passes knowledge, that you might be filled with all the fulness of God" Eph. 3:17-19.

In pursuing this plan, we have no doubt, in getting even three times through the New Testament, that you will understand much more of the Christian religion than a learned divine would teach you in seven years. It will add, however, exceedingly to your advantage, should you find two, three, ten, or a dozen similarly disposed, who will meet and read, and converse and pray with you, and you with them, once a-week; or should you be the member of a church walking in all the commandments and ordinances of the Lord. Do, we intreat you, make the experiment, and if it prove not as useful as we have hinted, remind us of it; tell us of your disappointment, and then we will be deservedly worthy of blame. Beware of having any commentator or system before your eyes or your mind. Open the New Testament as if mortal man had never seen it before. Your acquaintance with the Old Testament will incalculably facilitate your proficiency in the New. The time requisite will be redeemed time. It will not interfere with your ordinary duties. Oh remember that this knowledge is better than all acquisitions! that "happy is the man that finds wisdom, and the man that gets understanding! For the merchandize of it is better than the merchandize of silver, and the gain thereof than fine gold! she is more precious than rubies; and all the things you can desire are not to be compared to her. Length of days is in her right hand; and in her left hand riches and honour. Her ways are the ways of pleasantness, and all her paths are peace. She is a tree of life to them that lay hold upon her; and happy is every one that retains her." Prov. 3:13-18.

THREE INHERITANCES.

(From the Millennial Harbinger, 1832)

1. ADAM'S ESTATE.

Adam, as soon as born from the earth, was invested with an estate, real and personal, ample as is the terraqueous globe, with all its riches, mineral, vegetable, and animal. His residence was in Eden, but his patrimonial inheritance, bestowed by God his father, extended North, South, East, and West, from Pison's head to Pison's head again, embracing all within the five zones that lives or moves in air, in water, or on land. The tree of knowledge of good and evil which stood in the midst of Eden, was the only reservation in token of the sovereignty of him from whom Adam received and held the inheritance. But against this stood the tree of life to which he had free and unlimited access. He held this estate by a grant from his Creator, not on condition of his paying one barley corn per annum, but on condition of his obedience to one positive command, which, to make it still more divinely generous, required not the doing of any thing, but the simple withholding of his hand from the fruit of a single tree. His obedience to this command was, however, his tenure of the inheritance. If he transgressed all was forfeited to him. Such was his inheritance and such was the tenure of it. He disobeyed the divine injunction, and in so doing forfeited the whole estate.

God choose, rather than to vacate the whole premises, to respite Adam for a time, to debar him from the tree of life, and to doom him to incessant toil, until he should finally return again to the bosom of his mother earth.

Meantime children are born to him, and inherit from him his nature and whatever lease interest he had to the soil on which he lived, which was not for any stipulated time, because the forfeiture was complete, and the respite granted was wholly unconditioned. This great family inheritance has been parcelled out amongst the sons of Adam with all the circumstances of his bankruptcy entailed upon it. No stipulated tenure for any definite time, but a simple life-interest, whether long or short, is inherited by his descendants.

Through the mismanagement of his children, the inheritance has been still more encumbered; and on one occasion, with the single exception of one family, the whole premises have been vacated, the real estate greatly damaged, and the personal property, the goods and chattels, almost wholly destroyed. No project has ever been set up to redeem it on the part of the Original Proprietor; for he has promised to destroy it with fire, and then to create new heavens and a new earth in which righteousness shall flourish.

Concerning this inheritance it is of some importance to observe - 1. That it was freely bestowed upon Adam, irrespective of any thought, volition, or deed on his part. So that his possession of it was of pure favour. 2. The continued enjoyment of it was made dependent upon his allegiance, loyalty, or obedience to him who bestowed it. 3. It was forfeited by him in consequence of the transgression of a positive law. 4. The title which was then vouchsafed him, secured to him no definite possession of it, and was encumbered with many curses. 5. As all this transpired before a child was born to him, his descendants inherit in him and from him no other right or tenure than that which was bestowed upon him after his apostacy and exile from Eden. 6. But no creature other than those in Adam, or descended from him, has any right or title to the inheritance which God vouchsafed to Adam after his apostacy. These things noticed, and we proceed to the consideration of the second notable estate.

2. ABRAHAM'S ESTATE.

Abraham was called out of Ur, of Chaldea. He left Haran in the 75th year of his age, and went down into Canaan. While in Canaan, God appeared to him and promised to give that land to his seed. He afterwards confirmed that promise in a solemn covenant, and promised to multiply his descendants, and in the fourth generation to put his posterity in actual possession of the land.

When Abraham was 99 years old, these promises are all renewed and enlarged. He receives additional pledges that God would establish his covenant with him and his seed after him, and give Canaan for an everlasting possession. To these developments and additional promises he annexes circumcision as a seal, and calls it the covenant in the flesh - "My covenant shall be in your flesh, for an everlasting covenant." Isaac is promised, and the covenanted blessings both concerning the land and Messiah are stipulated through him. He is a child of promise. At this time Abraham and Ishmael, and all his male servants, were circumcised. These promises are renewed to Jacob, and Canaan guaranteed to his seed. Abraham, Isaac, and Jacob, dwell in it in tents, but have no actual possession of it; the right to the land is vested in them for their seed, but possession is deferred till the cup of the Amorites is full, till 430 years after the first, promise. Canaan at that time "the godless land on the face of the earth," is selected as the inheritance of Abraham's seed through Isaac and Jacob, and the best earthly blessings which under the existing circumstances of Adam's estate could be vouchsafed, are guaranteed by promise in this land.

The time arrives according to promise for taking possession of the land. The encumbrances under which it lay during the occupancy of seven nations, are now to be removed. The descendants of Abraham arise in the faith of God's promise to march into the land. Moses is their leader. Into the faith of the mission of Moses and the promise of Canaan are they immersed in the Red Sea, and under the cloud. They all pass under the cloud and through the sea. God feeds them on their journey from the storehouses of heaven. The clouds drop manna down upon them.

When Moses gave the stroke,

From Horeb's flinty side

Issued a river, and the rock

The Hebrews' thirst supplied.

Their garments waxed not old in all their travels through the wilderness; yet they murmured against Moses and against God. On Sinai God met them, proposed to make a compact with them, to become the God of the nation, and to make them all his peculiar people. They acceded. Moses mediates the covenant. Their national institutions and worship are ordained by God. He takes them by the hand as his bride; is married to them; takes them under his protection and guides them on to the promised inheritance. They are tried in the wilderness. They rebel. Calamities befall them. Many are cut off. They approach the good land; but they forgot God's works and words, and believed not his promises. They fall in the wilderness. Moses and Aaron die. Joshua is raised up a leader. He and Caleb alone, of all the adults which crossed the Red Sea, with the nation then existing, cross the Jordan and take possession of the land. God verifies his word to Abraham, and his promises to Isaac and Jacob. They receive that inheritance as a gift; for God gave it to Abraham by promise before circumcision, and before the law. Neither circumcision nor the law, nor obedience to the law, entitled them to that inheritance. It was a free gift, received by faith. Those who fell, fell because of unbelief. "We see they could not enter in because of unbelief."

But now the continued enjoyment of the inheritance is made to depend upon obedience: "If you be willing and obedient you shall eat the good of the land." But if they rebelled against the Lord, he would cast them out of it. They did so; and he ejected them. They repented, and he forgave them and brought back some of them. They again apostatized from God and crucified his Son. Then he scattered the remnant of Judah and Benjamin to the utmost bounds of the earth, and gave their land to the destroyers. Jerusalem shall continue to be trodden under foot of the Gentiles until the fulness of the Gentiles be come in.

As the matters now stand, the Gentiles have no right to Abraham's estate, and the literal and fleshly descendants of Abraham have no right to any other land than Canaan. They admit this even in the 19th century. They hold not, as a nation, any territory among the Gentiles. They claim Canaan as their inheritance; but having broken the covenant, they cannot now possess it. But their right to the inheritance under all conditions was in Abraham. It is only as the descendants of Abraham, and as connected with him in the original grant, they can claim possession. On this inheritance be it observed - 1. That it was a free gift bestowed to Abraham, and in him to his seed, and was first possessed by his heirs through the obedience of faith. 2. The continued enjoyment of it was made dependent on the allegiance and obedience of the heirs, according to the tenor of the Sinaitic agreement. 3. It was forfeited to them that apostatized from that institution. 4. The descendants as a people or nation had the promise of it always; but no individual had any personal assurance of it for any definite period of time. 5. But no person other than those in Abraham, either by natural descent, or by agreement, according to the compact, had any right, title, or interest to any part of that inheritance.

3. MESSIAH'S ESTATE.

God has constituted his Son "heir of all things." He is not, like Abraham, the heir of a world; but of all worlds. His is the eternal inheritance. All things were created for him. He is now made Lord of his own inheritance. All things are put under his feet. He has all authority in heaven and earth. His, now, is the kingdom, the power, and the glory. His Father gave him power over all flesh that he might be able to give eternal life - the inheritance incorruptible, undefiled, and unfading, - to as many as are given to him.

He is all benevolent, and willing to divide the inheritance, for it can be shared amongst many, greatly to the honour, interest, and happiness of all. He is willing to have many joint heirs, and God has conferred it upon him that he might bestow it upon others, to his own glory and their honour and felicity.

All things that are desirable, whether present or future, belong to it. Angels, authorities, and powers, celestial and terrestrial; apostles, prophets, evangelists, and teachers, of every rank; the world, life, death, immortality, are amongst its treasures. Pardon, adoption, sanctification, the Holy Spirit, are its present earnest, in token of the full fruition of heirs of God through Christ. To be an heir of God is surpassing admiration. No eye has seen, no ear has heard, nor heart has conceived the magnitude of such riches, honours, bliss; but all is ours in Christ: for the gift of God is eternal life through Jesus Christ our Lord.

As in the first inheritance the right of enjoyment, such as it is, was vested in Adam; and in the second, or typical inheritance, in Abraham, by a political arrangement through Isaac and Jacob; so in the third, it is vested in the Messiah, and subject to the accompanying regulations concerning the actual possession and continued enjoyment.

Whatever right any person has to the estate of Adam, is derived simply from natural relation; whatever right any Jew had to the promised land, was derived from natural and political relation to Abraham by a covenant in the flesh; so whatever right any Jew or Gentile has to the eternal inheritance, is derived from spiritual relation to Messiah, according to the will of him whose inheritance it is.

The will of the donor or original proprietor, in all cases, settles the principle on which the actual possession and continued enjoyment shall depend. Hence, in reference to the earthly and heavenly Canaan, which are made analogous to each other, there is to each a will appended. The Old Will and the New Will, as they are sometimes called, accompany the two inheritances. No person can inherit but according to the Will of the Testator. Now it is altogether unreasonable, and without precedent, for any Jew to expect to inherit the Messiah's estate by virtue of his natural or political relation to Abraham: for Messiah's estate is not willed through the flesh or through political relation to Abraham. A Gentile might as reasonably, claim a portion in Canaan by virtue of his descent from Adam, as for a Jew to claim inheritance with Christ because he is descended from Abraham. For as respects the promises made to Abraham concerning the Messiah, it was decided that men must be Christ's before they can be Abraham's seed and heirs of the heavenly inheritance, according to the ' promise concerning it. Again, as no Gentile can claim a right to Canaan, so neither can he claim a portion in the Messiah's estate by virtue of relation to Adam. The inheritance is Christ's. It is in him we have obtained an inheritance. Those who belong not to his family can have no portion in his estate.

But as the pilgrimage of Israel from Egypt to Canaan is made adumbrative of our progress to the eternal inheritance, we must regard the things appointed to them and which happened them on their journey, as types, and as "written for our admonition." They believed the promise, were immersed into Moses, ate the manna, drank from the rock, and kept the institutions. Such as did so, obtained the inheritance; such as did not do so, failed of the inheritance. To us the inheritance lies beyond Jordan. We must believe the promise, be immersed into Christ, eat his flesh, drink his blood, keep the institutions, and hold fast our begun confidence unshaken to the end.

Behold the love of our God! He has washed us from our sins in the blood of his Son, adopted us into his family, inspired us with his Spirit, made us heirs, and given us the hope of an inheritance, incorruptible, undefiled, and unfading. But all this in his Son, and according to his own will. The receiving it in whatever way God is pleased to convey it, derogates not from the favour of the donor. It is to the intelligent as full a proof of the wisdom and goodness of God that he has conveyed this estate to the adult or discriminating portion of his family in the manner revealed, as it is to have prepared for man such an inheritance before the foundation of the world. The necessity of receiving it in some way militates not with the awful and glorious saying, "The wages of sin is death. But the gift of God is eternal life through Jesus Christ our Lord."

A.C.

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ESSAYS ON THE WORK OF THE HOLY SPIRIT IN THE SALVATION OF MEN.

NO. 3 - SPIRITUAL GIFTS.

David the king and prophet foretold that when Messiah the Lord would ascend to his throne, he would bestow gifts upon men. This passage of Psalms, 68:18, Paul (Eph. 4:8) applies to our Lord. When he ascended, he says, "he gave," and by spiritual gifts qualified "some apostles, and some prophets, and some evangelists, and some pastors and teachers." Peter also, on the day of Pentecost, ascribed all the stupendous gifts vouchsafed on that day to the Lord Jesus. "Therefore," says he, (Acts 2:33.) "being exalted by the right hand of God, and having received the promise of the Holy Spirit from the Father, He hath poured out that which you now see and hear." These "distributions of the Holy Spirit," as Macknight renders Heb. 2:4, issued in the perfect qualification of apostles with " the word of wisdom;" prophets with the "word of knowledge;" evangelists with "tongues and miracles;" pastors with an immediate possession of all the requisites to feeding the flock, and teachers with the means necessary to instructing the novices in all the Christian doctrine. It may be necessary to remark, that the pastors and teachers mentioned in this passage are to be distinguished from the ordinary bishops or elders of a Christian church, inasmuch as the elders or bishops are to be qualified by ordinary means and to be selected by their brethren for the possession of those ordinary attainments mentioned by Paul in his epistles; whereas those pastors and teachers given on the ascension of the Lord, were as instantaneously prepared for their offices as Paul was made an apostle; they were not only converted to the Christian faith, but, in an instant, by the gifts of the Holy Spirit, qualified to teach the whole religion. That this is no conjecture, but matter of fact, will appear from Eph. 4:8-13. Three things are distinctly stated in this context to which we refer the reader, and these three must be distinctly noticed to understand the passage. The first is, that these apostles, prophets, evangelists, pastors, and teachers, were gifts bestowed by Jesus the Lord on his receiving the throne of the universe. The second is, that they were given for an immediate exigency, or for a purpose which the infant state of the church required, that is, says the apostle Paul, (v. 12) "for the sake of fitting the saints for the work of the ministry, in order to the building of the body of Christ" - (Macknight) - for fitting the converted Jews and Gentiles for the ordinary work of the ministry or service requisite to the building of the church. The third is, that these supernaturally endowed apostles, prophets, evangelists, pastors, and teachers, were to continue only for a limited time, marked by an adverb in Greek and English, which always denotes the time how long - mechri, "until we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, even to the measure of the stature of the fulness of Christ, that we, the church, be not always composed of nepioi, babes." - Dr. Macknight in the following words: "These supernaturally endowed teachers are to continue in the church until, being fully instructed by their discourses and writings, we all who compose the church, come through one faith and knowledge of the Son of God, to perfect manhood as a church, even to the measure of the. stature which when full grown it ought to have: so that the church thus instructed and enlarged, is able to direct and defend itself without supernatural aid."

These three things being noticed, it is evident that these apostles, prophets, evangelists, pastors, and teachers, were all supernatural characters, for a precise object, and for a limited time; that this object was answered by their discourses and writings, and, that this limited time has expired. For the benefit of those of weak understanding it may be observed, that although apostles were appointed before Pentecost, even from the commencement of the Lord's ministry, yet they were not qualified fully for this peculiar work, until endowed with those supernatural gifts bestowed on Messiah's sitting down on the throne of his Father, after his ascension into heaven; and consequently, it might he said, most justly, that on his ascension, "he gave apostles," as well as "prophets, evangelists, pastors, and teachers." It may also be noticed for the benefit of the same class of readers, that while the word of wisdom was given to one - the word of knowledge to another - faith to work miracles to a third; to another the gifts of healing; to another the inworkings of powers, that is, ability to produce or work in others the ability of working miracles; to another prophecy; to another discerning of spirits; to another diverse kinds of foreign tongues; to another the interpretation of foreign tongues by one and the same spirit; yet some individuals possessed more than one of those gifts, and the apostles many, if not all of them; and one in particular, which distinguished them from, and elevated them above all others, viz. the ability of conferring some particular gift by the imposition of their hands.

These gifts differed both in their nature and dignity, and some envied those possessed of the more splendid gifts, which gave rise to the apostle Paul's illustration of those gifts, in the 12th, 13th, and 14th chapters of his first epistle to the Corinthians, where he shows that although there was a great diversity of gifts, yet the matter of these gifts, if I may so speak, was the same; for they were all distributions of the same Spirit; their object was the same, for they were ministries of the same Lord; and their origin or authority was the same, for the same God inworked them in all the spiritual men. And while some were eminent for the word of wisdom, which appears to have been the doctrine of the gospel communicated by inspiration; others for the word of knowledge, or an inspired knowledge of the types and prophecies in the ancient revelations; others for faith which, as a spiritual gift, "led the spiritual men, without hesitation, to attempt the working of miracles;"* others for the gifts of healing, &c. &c. It was to be remembered that these distributions or these manifestations of the Spirit were given to every member of the church of Corinth; or a manifestation of the Spirit was given to every spiritual man to profit withal, not for his own honour or benefit, but for the good of the brotherhood; which the apostle in the subsequent context compares to a human body composed of many members - no member created for itself, or for its own benefit, but for the service of the whole.

To shew more fully the nature and use of those gifts, it may be necessary to take a view of the church of Corinth, of which church the apostle says, "It came behind in no gift." "You," says he, speaking to the Corinthians, "are enriched with every gift by him, even with all speech and knowledge." "When the testimony of Christ was confirmed among you by the miracles which I wrought and the spiritual gifts I conferred on you, so that you come behind in no gift." In the history of this church, then, we may expect to learn the nature and use of those gifts, to as much advantage as from the history of any other.

Corinth at this time was the metropolis of the province of Achaia, and was as famous as Athens itself for the Grecian arts and sciences. Cicero calls it "totius Graeciae lumen," the light of all Greece; and Florus calls it "Graeciae decus," the ornament of Greece. Refined and intelligent as Corinth was by Grecian sciences and arts, it was, through its luxuries and wealth, the most dissolute, lascivious, and debauched city in its day. Here Paul preached and taught for eighteen months the doctrine of Christ, and collected a very numerous church, composed of some distinguished Jews, but chiefly of the idolatrous and profligate Pagans. Luke tells us,

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* This faith, which the apostle calls a spiritual gift, he contradistinguishes from the common faith of Christians in this discourse. "A faith that removes mountains" he shows to be different from the faith of Christians, in this grand respect, that the spiritual gift called faith was to pass away - was but for a time; but the faith that saves the soul was to abide always. The scope and spirit of his argument in the 13th chapter of this epistle, taken into view with the context, is, "You Corinthians are coveting the best gifts, but come, now, and I will show you a better way;" for, says he, all these gifts shall cease, tongues, &c. shall vanish away. And when all these gifts shall have ceased, faith, hope, and love, these three abide co-existent with the present world; but the greatest of these three graces is love, which will continue for ever, not only co-existent with the present state, but when this state shall be consummated. Now the better way is to cultivate love, than to be coveting spiritual gifts, though of the most splendid rank. To see that this faith, hope, and love, and even love which is the greatest and best of all, is emphatically contradistinguished from spiritual gifts, we have only to read the close of the 13th and the commencement of the 14th chapter. It reads thus; "And now abides faith, hope, love, these three, but the greatest of these is love. Follow after love, therefore, and desire spiritual gifts, but of these the chief is prophecy. The faith that was always to abide is not once classed amongst spiritual gifts. The only passage in our translation that might, by common readers, be so understood, is Eph. 2:8. "For by grace are you saved through faith; and that not of yourselves: it is the gift of God." Leaving system out of view and following the scriptures, we find the sentiment to be as Macknight has rendered it. "For by grace you are saved through faith, and this affair is not of yourselves; it is the gift of God" - not charisma, a spiritual gift, but doron, a favour or common bounty. Indeed, the antecedent to that, every linguist knows is not faith; for pistis, faith, is feminine, and touto, that, is neuter. Let not, however, any systematic conscience be alarmed at this translation of the celebrated Calvinist. It is unanswerably correct. Nor does it at all interfere with the idea of salvation being of grace, of free grace; for if salvation, as a whole, is through the grace of God, faith, a part of that salvation, is of grace also; but here we are speaking of spiritual gifts, amongst which this faith is not one.

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"Many of the Corinthians, hearing, believed and were baptized." From the history of this church, gathered from the Acts of the Apostles and these epistles, it appears that there was a schism in it, envying, strife, and many irregularities; so that the presence of those gifts did not place the church out of the reach of those human corruptions, but were necessary to the illumination and confirmation of the disciples in the faith which purified the heart by its intrinsic influences. Indeed, we find that even the spiritual men themselves needed the word of exhortation and admonition for their imprudence in the management of those gifts; which at once teaches us that those gifts had no general influence, and were not necessarily productive of the appropriate effects, of the saving and sanctifying truth in the minds of the subjects of them. No wonder, then, that the apostle Paul commended the cultivation of brotherly love as a "more excellent way" than the coveting of the most splendid gifts. It is evident from the face of the first epistle, that even among the spiritual men there were blemishes and imprudences that required the castigation of the apostle. The apostle, indeed, settles the contest about the precedency of those gifts, and places them in due subordination to one another. A free and full translation of the 28th verse (chap. 12) represents the matter thus: "The chief members of the church are thus to be ranked as God has distinguished them by gifts. First, apostles, who being endowed with the word of wisdom, from them all must receive the knowledge of the gospel. Secondly, the superior prophets, who, possessing the word of knowledge, are qualified to interpret the ancient revelations. Thirdly, teachers, embracing all who boldly declare the doctrine of Christ, illustrate it, and confirm it by miracles. Next, those who communicate to others the spiritual powers. Then, those who possess the gifts of healing diseases. Helpers, who, speaking by inspiration to the edification of the church, are fitted to assist the superior teachers, and to help the faith and joy of others. Directors, who, by the gift; of discerning spirits, are fitted to direct the church. Lastly, persons who, having the gift of speaking different kinds of foreign languages, can preach to every nation in its own language." But yet the church can never be composed of all such, no more than the body can be all eye or all ear; for, says the apostle, "Are all apostles? Are all prophets?" No, indeed. The nature of those gifts, however splendid, was evidently only adapted, and their use merely designed, to illustrate and confirm that doctrine, which in its primary and essential results, when received and understood, purges, purifies, elevates, and ennobles the mind of the recipient. Hence the Holy One prayed, "Sanctify them through your truth."

Again, when the Lord spake of the Holy Spirit, (which was to proceed from his Father and himself, when he should be glorified,) he assured his disciples that this Monitor would testify of him, and would not only conduct them into all truth, but when he is come, "he will convince the world concerning sin, and concerning righteousness, and concerning judgment: concerning sin, because they believe not on me; concerning righteousness, because I go to the Father, and you see me no longer; concerning judgment, because the Prince of this World is judged. He will glorify me."* The signs and wonders, and distributions of this Holy Spirit, the apostle Paul declared were the confirmations by which Jesus was glorified in the world, and the testimony of the witnesses rendered credible and omnipotent. So, on Pentecost, the unbelieving Jews were convinced of their sin in not believing that Jesus was Lord Messiah, by the Holy Spirit confirming their word by signs following or accompanying. They were convinced of his righteousness, or of his being the righteous Messenger of Jehovah, by the proofs the Spirit gave of his

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* Campbell's translation of John 16:8-14.

 

having been well received in heaven by his Father; and they were convinced of judgment, because it was evident from the testimony of the apostles, confirmed by those splendid signs of the Holy Spirit, that, by his cross, Jesus had triumphed over principalities and powers, and had vanquished him that had the power of death. Thus the Saviour promised and thus it was performed, and thus the world, infidel Jews and infidel Gentiles, were convinced of sin, of righteousness, and of judgment. The apostle Paul also declares in that same epistle, (chapter 14) that "foreign languages are for a sign, not to believers, but to unbelievers." Now the sign by which the Holy Spirit glorified Jesus on the day of Pentecost, was that of foreign tongues; diverse, or separated tongues of fire, appeared on the heads of the witnesses, and they spake in foreign tongues as the Spirit gave them utterance. This, then, was such a sign to the unbelieving Jews as to convince three thousand of them of sin, of righteousness, and of judgment; and hence they gladly received the word that announced to them the remission of their sins and the promise of the Holy Spirit. Thus the word came in "demonstration of the Spirit and with power," and their faith rested not on the wisdom of human reason, but on the power of God, thus exhibited with the word. In our next essay this same topic will be further illustrated. As we promised to investigate this important subject with some degree of attention, we must request the patience of our readers to be put into requisition; and we must also remind them, that our object is to present just what the scriptures teach on this subject, not attempting to support any system of divinity, however canonized or extolled. But in these things every disciple of Christ will suffer no man to judge for him while he is able to read the revelation of God in his own tongue - at least such ought to be his determination.

A.C.

A REVIEW

Of an "Extract of a Narrative of the State of Religion within the Bounds

of the Synod of Kentucky;" published in the Pitsburgh Recorder.

(Christian Baptist, page 30)

This narrative of the state of religion, if we may judge of the whole from the specimen presented in the Recorder, is, as respects style, matter, and spirit, one of the poorest things we have ever seen from a body of men professing to be learned and religious. What renders it worthy of notice is its extraordinary character of imbecility, incongruity, superciliousness, and ignorance of Christianity. But let it speak for itself. The first paragraph reads -

"It is with pleasure the synod presents to the people a view of the state of religion within our bounds. From some points this view is dark; from others, encouraging."

Reader, observe: the synod with pleasure presents a view from some points of the compass dark, from other points of the compass encouraging, i.e. light. The synod are of a happy turn of mind, they have pleasure in presenting a view, dark or light. But stranger still, the synod have pleasure in lamenting! for after telling us that it is with pleasure the synod presents to the people a view, &.c., they utter seven lamentations. They lament the ravages of disease; they lament the death of four ministers of their communion; they lament that "in some places infidelity prevails;" they lament that "intemperance, profane swearing, and indeed vice of every kind, prevails" in certain parts of their bounds; they lament, or rather "deeply deplore, that in many places the Sabbath is greatly profaned;" they lament the "prevalency of lukewarmness in many of our churches, accompanied with a sinful conformity to the world;" and in the seventh place, they "are sorry to state, that there are still many vacancies within our bounds. From these vacancies we hear the pitiable Macedonian cry, Help us!"

The Macedonian cry is become weak and curtailed in these vacancies! Amongst all the synods whose narratives we have heard, we never heard one that could with pleasure utter seven such lamentations. This narrative of the synod reminds us of a speech of King George IV. to the citizens of Dublin. The king was telling the citizens with what heart-rending grief he had just heard of the death of his beloved spouse, Queen Caroline; and in the same breath, while the crocodile tears were streaming down his cheeks, he expresses the great pleasure he then felt to be surrounded with his Irish subjects.

The first of the joyful things mentioned by the synod is, that "several churches within our bounds which were vacant," (a vacant church! O for a new dictionary!) "and almost without the means of grace," (i.e. a learned priest) "have within the last year been supplied with faithful pastors."

Let it be remembered that the synod of Kentucky represent, and consequently consider, a faithful pastor, the means of grace; for every church is almost without the means of grace who has not a faithful pastor. O you poor! who are notable to hire a faithful pastor, pray to be rich that you may be saved! O Matthew, Mark, Luke, and John! O Paul and Peter! James and Jude! what shall we say to you! You did not free yourselves from the blood of all men! Nay, you shunned to declare unto us the whole counsel of God! You kept back many things, and you spake so darkly, that, having you all, and wanting a faithful pastor from a theological school, we are almost destitute of the means of grace!! The synod adds, -

"Thus your prayers have been answered, and God has sent some of you the desire of your hearts: men to break to you and to your children the bread of life."

Without this faithful pastor, the bread of life would not have been broken! You must have starved to death, or eat it whole! O you faithful pastors! 0 you self-importants! if the people starve, alas for you!

The synod answers the weak and faltering Macedonian cry thus:

"We have it not in our power to answer their call. We have not labourers equal to the harvest. Do these vacant congregations say, what must we do? Must we and our children perish for want of the bread of life? The synod would say, two things at least they must do: they must look, by fervent prayer, to God. But this is not all; they, in conjunction with our churches that have regular pastors, must cheerfully and liberally engage in the support of our Theological Seminary. They must cheerfully and liberally contribute to the support of poor and pious youth in their preparatory studies. Were these two things perseveringly attended to, our vacant churches would soon be supplied and new churches formed."

Yes, yes, support the Theological Seminary, contribute money, give money to make faithful pastors, and then tell them, freely you have received, now freely give. No, that will not obtain them. Give money to make poor pious youths learned clergy, or vain pretenders to erudition; and then pray that they may preach to you; yes, and pay them too. Was there ever such a craft as priestcraft? No, it is the craftiest of all crafts! It is so crafty that it obtains by its craft the means to make craftsmen, and then it makes the deluded support them! The synod rejoices at last, that there is a growing reverence for the Sabbath; that Sabbath schools have been organized, that in some congregations monthly concerts for prayer are well attended; that the principle of inter-communion is recognized and acted upon; that parochial visitations have been attended to in some churches with most encouraging results; and that though no revivals had taken place, yet in many places there are encouraging appearances. Such is the dark and light view which it presents to the people. Oh that the people would read the scriptures and think and act for themselves, and then the people who fear God would learn his statutes, walk in his commandments, enjoy an intelligent mind, a comfortable hope, and would grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. Then they would shine as lights in the world, they would live as the salt of the earth, and many would be reclaimed from the error of their way. Then they would choose from among themselves such as they had proved to be faithful men, and "apt to teach," for bishops, who would take the oversight, not for the sake of filthy lucre, but of a ready mind; not as lords over God's heritage, but examples to the flock.

A.C.

(1 Tim. 3:2-7; Acts 20:17,18,33-35; 1 Pet. 5:1-3. - ED.)

THE WORSHIP OF A CHURCH OF CHRIST.

(The following Extract is taken from a work entitled "Christianity Restored," by A. Campbell, page 340, "and furnishes the nighest approach to the primitive model, which we have in our eye, of good order and Christian decency" in the worship of Christ, and celebrating the Lord's Supper. Indeed the whole order of that congregation, to which reference is here made, was comely.)

The church in - consisted of about fifty members. Not having any person whom they regarded as filling Paul's outlines of a bishop, they had appointed two senior members, of a very grave deportment, to preside in their meetings. These persons were not competent to labour in the word and teaching; but they were qualified to rule well, and to preside with Christian dignity. One of them presided at each meeting. After they had assembled in the morning, which was at eleven o'clock, (for they had agreed to meet at eleven and to adjourn at two o'clock during the winter season,) and after they had saluted one another in a very familiar and cordial manner, as brethren are wont to do who meet for social purposes, the president for the day arose and said: "Brethren, being assembled in the name and by the authority of our Lord and Saviour Jesus Christ, on this day of his resurrection, let us unite in celebrating his praise." He then repeated the following stanza:-

"Christ the Lord is risen to-day!

Sons of men and angels say;

Raise your joys and triumphs high,

Sing, O heavens! and earth reply!"

The congregation arose and sang this psalm in animating strains. He then called upon a brother, who was a very distinct and emphatic reader, to read a section of the evangelical history. He arose and read, in a very audible voice, the history of the crucifixion of the Messiah. After a pause of a few moments, the president called upon a brother to pray in the name of the congregation. His prayer abounded with thanksgivings to the Father of Mercies, and with supplications for such blessings on themselves and for all men as were promised to those who ask, or for which men were commanded to pray. The language was appropriate; no unmeaning repetitions, no labour of words, no effort to say any thing and every thing that came into his mind; but to express slowly, distinctly, and emphatically, the desires of the heart. The prayer was comparatively short; and the whole congregation, brethren and sisters, pronounced aloud the final Amen.

After prayer a passage in one of the Epistles was read by the president himself, and a song was called for. A brother arose, and after naming the page, repeated-

"'Twas on that night when doom'd to know

The eager rage of every foe;

That night in which he was betray'd,

The Saviour of the world took bread."

He then sat down, and the congregation sang with feeling.

I observed that the table was furnished before the disciples met in the morning, and that the disciples occupied a few benches on each side of it, while the strangers sat off on seats more remote. The president arose and said that our Lord had a table for his friends, and that he invited his disciples to sup with him. "In memory of his death, this monumental table," said he, "was instituted; and as the Lord ever lives in heaven, so he ever lives in the hearts of his people. As the first disciples, taught by the apostles in person, came together into one place to eat the Lord's supper, and as they selected the first day of the week in honour of his resurrection for this purpose; so we, having the same Lord, the same faith, the same hope with them, have vowed to do as they did. We owe as much to the Lord as they; and ought to love, honour, and obey him as much as they." Thus having spoken, he took a small loaf from the table, and in one or two periods gave thanks for it. After thanksgiving, he raised it in his hand, and significantly brake it, and handed it to the disciples on each side of him, who passed the broken loaf from one to another, until they all partook of it. There was no stiffness, no formality, no pageantry; all was easy, familiar, solemn, cheerful. He then took the cup in a similar manner, and returned thanks for it, and handed it to the disciple sitting next him, who passed it round; each one waiting upon his brother, until all were served. The thanksgiving before the breaking of the loaf, and the distributing of the cup, were as brief and as pertinent to the occasion, as the thanks usually presented at a common table for the ordinary blessings of God's bounty. They then arose, and with one consent, sang -

"To him that lov'd the sons of men,

And wash'd us in his blood;

To royal honours rais'd our heads,

And made us priests to God."

The president of the meeting called upon a brother to remember the poor, and those ignorant of the way of life, before the Lord. He kneeled down and the brethren all united with him in supplicating the Father of Mercies in behalf of all the sons and daughters of affliction, the poor and the destitute, and in behalf of the conversion of the world. After this prayer the fellowship, or contribution, was attended to, and the whole church proved the sincerity of their desires, by the cheerfulness and liberality which they seemed to evince, in putting into the treasury as the Lord had prospered them.

A general invitation was tendered to all the brotherhood if they had any thing to propose or inquire, tending to the edification of the body. Several brethren arose in succession, and read several passages in the Old and .New Testaments, relative to some matters which had been subjects of former investigation and inquiry. Sundry remarks were made; and after singing several spiritual songs selected by the brethren, the president, on motion of a brother who signified that the hour of adjournment had arrived, concluded the meeting by pronouncing the apostolic benediction.

I understood that all these items were attended to in all their meetings; yet the order of attendance was not invariably the same. On all the occasions on which I was present with them, no person arose to speak without invitation, or without asking permission of the president, and no person finally left the meeting before the hour of adjournment, without special leave. Nothing appeared to be done in a formal or ceremonious manner. Every thing exhibited the power of godliness as well as the form; and no person could attend to all that passed without being edified and convinced that the Spirit of God was there. The joy, the affection, and the reverence which appeared in this little assembly, was the strongest argument in favour of their order, and the best comment on the excellency of the Christian institution.

(Acts 20:7; Rom. 12:4-8; 1 Cor. 14:4,5,31; 16:1; Heb. 10:25; Col. 3:16, Acts 2:42 - ED.)

REFORMATION. - No. 1.

IN THE FORM OF DESULTORY REMARKS.

(From the Millennial Harbinger, Vol. 5)

Leaving the first principles and the theory of Christianity, let us proceed to perfection. And what is the perfection of Christianity, as it respects life and character, but a godly behaviour? An enlightened understanding, a pure heart, and a holy life, - are the native fruits of the gospel. The gospel is the bright shining of the Divine philanthropy, irradiating the understanding, warming the heart, refining the affections, and giving a moral lustre to the temper, discourse, and demeanour of man. It plants the seeds of celestial goodness, righteousness, and truth, in the heart, which blossom and bear fruit in the words and actions of the regenerate.

Conversion, in ancient times, was not a change of creeds or systems - it was not a fit of passion or feeling - a sudden transition of thought, - but a translation from darkness to light, from the power of Satan to God, - a change of heart, state, and character. The converted were children of light - walked in the light - wrought righteousness - lived soberly, righteously, and godly in this world. But what are the fruits of our modern gospels, - the conversions of a sectarian age? Are they generally distinguished (we speak of the majority) for a heavenly temper, a moral deportment, and a devout life? Is the promise of a Christian, generally, as good as the bond of an infidel? Is punctuality, justice, or fair dealing, characteristic of the Christian profession? We ask not for the piety of the convert, but for his morality. For whatever plausibility there may be in supposing the existence of morality without piety, there is not the least pretence for piety without morality. There is no greater abuse of words, than to call a bargain-breaker, a liar, a thief, a violator of a promise or a pledge, a Christian. Did Jesus Christ teach or practice any thing of this sort? It is most revolting to our feelings, to ask such a question. And had not our acquaintance with professors assured us, that there are many whose promises are as faithless as Satan, whose contracts and covenants are made to be broken, except when interest binds them, whose word and sealed promise are not worth five dollars, - I should not have put such a question. But injustice and unrighteousness head the long catalogue of crimes, which call for vengeance on this apostate generation.

"Sir," said a preacher to a sceptic, "why do you not join the church of Christ?" "Where is it?" replied the sceptic. "Here," said the preacher, pointing to a congregation which had just been celebrating a communion season. "Do you call these the church of Christ?" answered the freethinker. "I do, sir," responded the preacher: "I heard many of them relate their experience; and I doubt not their genuine conversion to God." "I thought," continued the man of doubts, "that Christ taught his followers to keep their promises, to be just, and honest, and love one another." "And will you insinuate," said the preacher, in an angry tone, "that these professors are not men of truth, justice, and integrity?" "Of them, sir," rejoined the sceptic, "I know but little; but, sir, I know a congregation with whom these people are in fellowship, as you call it, and about two months since, I was present at their communion season. I was, sir, a merchant for four years in that village, and this gave me an opportunity of knowing them all pretty well; and while they were handing to each other the bread and wine, I was thinking of their circumventions and rascalities, as I call them, which they used to practice upon each other, and the other citizens of that neighbourhood. The two deacons that handed them the bread and wine, were both insolvent to the amount of six or seven thousand dollars each; and by a cunning manoeuvre in law, held the property of their creditors, and fared sumptuously every day; while a number of the members partaking with them, who frequently complained to me of their proceedings, have so often violated their pledged word to me, that I had at last to refuse them credit, and sue them at law for their accounts. But this was not the worst of it, for before the 'squire, two of them, the greatest talkers in the church, sought to disprove certain charges against them, by the testimony of their own children and relations; which I set aside by my clerk, to the full satisfaction of the justice, and obtained judgment in both cases. And such talking and backbiting I never heard in any society, as was practised by the members of that church. Now, sir, if I joined your church, would I not have to fellowship with that church; for you call it a church of Christ too?" The preacher changed the subject of conversation, by saying, "Ah, sir! they are not all Israel, who are of Israel; the tares and wheat must grow together till harvest."

Miracles and apostles could not sustain the cause of Christianity in the world, while the majority of professors are worse than infidels in their morality. And while Europe and America are filled with wars, and frauds, and tyranny, slavery, and oppression, with all injustice, and unrighteousness, their missionaries to foreign lands and at home, can achieve nothing, or next to nothing. But we are called reformers; and would to God, we may he found not merely reformers of false theories, but of false practices.

Let moral actions rather than abstract opinions, be principal subjects of discussion; and let the reins of discipline be drawn more and more closely, till the disciples be elevated to the standard of Christian morality, as it is taught and enforced in the New Testament. "One sinner," said Solomon, "destroys much good." An immoral disciple is a pest to any Christian society. His behaviour will neutralize the influence of the most convincing discourse, and make void the best efforts of the most successful proclaimer of the Word. Not only this, but the good order of the congregation will lose all its charms and power on the unconverted. An alien in the camp, will disturb the peace and prosperity of the whole church.

The rage for increasing parties, has filled many churches with a mass of ignorance and corruption, that must sink the cause for ever, in numerous instances. This is one of the curses of rival ecclesiastical establishments. From the spirit of competition, thousands are kept on the rolls, for the mere sake of arithmetical numbers. God forbid that ever this spirit or policy should ever possess the disciples, who now sustain the cause of reformation. Better purge out the old leaven - abhor this policy, and let it be your boast, that your brethren are just men; that all your Father's children love truth, speak truth; that the promises of a disciple are yea and amen, - never to be broken. What an honour to society, that the promise of a member is better than a bond with security. That promises and contracts may be held sacred, let them be made with proper conditions, and with all deliberation and calculations on contingencies. It would be a libel on reformation, to have reformers no better than others in these plain and palpable matters, of which every man can be a judge. Our proposed reformation will be no better than other abortive attempts, unless the precepts of Christ are regarded with all reverence, and obeyed with all precision; unless the disciples daily, and hourly, and habitually carry into practice all the lessons of the Just One.

It is a common saying, that justice is a cardinal virtue; and it is, in fact, the basis of all other virtues. There can be neither mercy nor generosity in the absence of justice. No man has the power of being generous, who is unjust. If he even bestow a favour upon an object of distress, he is robbing or depriving a fellow citizen of his just rights. He gives the property of another, without his consent.

An agent for a benevolent institution called upon 'Squire C- for a donation. He gave him ten dollars. He next waited upon a very just and generous citizen, in the expectation of receiving from him a similar offering, but was informed he could not give him any thing. The agent, quite disappointed, said, "Why, Mr. H., your neighbour, 'Squire C- gave me ten dollars." "Indeed!" said Mr. H. with surprise, "that is just the reason why I can give you nothing. That gentleman has unjustly detained in his hands five hundred dollars belonging to me, which has made it almost impossible for me to meet my present engagements. If he had paid me honestly, I could have given you, and I might say, I would have given you, twenty dollars."

A.C.

***

THE BODY OF CHRIST.

(From the Millennial Harbinger, Vol. 3)

"You are one body in Christ."

The animal functions of the human body are all comprehended under two terms - namely, assimilation and excretion - that is, the human machine is dependent for its existence on the healthy discharge of the functions involved in these two terms. By the various processes implied in assimilation the body recruits its waste; and by excretion those substances and parts of substances taken into the system, which are foreign, are thrown out by the proper emunctories. These emunctories are seven in number - namely, the bowels, the kidneys, the eyes, ears, throat, nose, and skin. Now all substances taken into the stomach are either foreign or homogeneous - that is, they are either capable or not capable of being appropriated to the nourishment of the body. If they are susceptible of animalization, and can be transformed into blood, bones, and other parts of the body, then they are styled homogeneous, but if they are incapable of animalization, then they are discharged by the proper excretory canals, and are styled foreign.

Now the church is called a body, of which the gospel may fitly be styled the mouth, for by it is taken in the matter that is to become its future members. Do the fact and figure, then, hold of each other in the matters of assimilation and excretion? They do. The body of Christ, which is the church, will find that her health and strength in the faith of Jesus depend ultimately on the transformation or the ejection of those taken into her communion.

Transformation. - Christianity calls not for a bare reformation from evil practices; but for an actual transformation or assimilation to the Lord Christ. Be you transformed, says the apostle, by the renewing of your mind, that you may approve the will of God, which is good, and acceptable, and perfect. What, then, are the processes by which a person taken into the church is to be transformed and, made like unto the body? The various processes to which our natural aliment is subjected before the assimilative particles can be elaborated, are wonderful: they are, digestion, absorption, circulation, and nutrition. In the church, the ordinances of Christ (reading, meditation, prayer, instruction, &c.) may fitly be styled the means by which the Christian church is finally to assimilate to the likeness of herself and Christ those received into her communion. Of what immense value, then, is it that she see these ordinances be attended to by all over whom she has any control! The neglect of them (namely, reading, meditation, prayer, &c.) will prove the destruction of every church; for as well might we hope to enjoy health while the food of a week lies undigested in our stomach, as hope for the perfection of those received into the church, if instruction and godly ordinances are neglected. Some churches read little, pray little, meditate none: and the result is, that they resemble a body overtaken with a decay - they are sickly and decaying, or feverish and nervous, doting and debating on the things of time and sense. They are dyspeptic in religion, and cannot digest; consequently, can neither assimilate what is homogeneous, nor eject what is foreign. Some churches would need to be both purged and vomited, and cupped and sweat. There must be something wrong with certain churches, for they have no members which are useful; they resemble bodies without arms, or arms without hands, and to add to them by immersion is like throwing a piece of fresh food into a diseased or dyspeptic stomach. Purge out, then, the old leaven of malice, and let the churches be unleavened masses of sincerity and truth.

Expurgation. - The application of the laws of the Redeemer in the expulsion and reformation of unruly and impure members, forms an important branch of Christian discipline; but a church has far more merit in reforming one of her members than in expelling half a dozen. To put away is an easy matter, but it was beautifully characteristic of the Lord Jesus, that, of all whom God had given him, he had lost none save one. The church, then, should summon all her means to gather into her bosom all the sons of men; and when she has accomplished this, she should next exert all her powers to retain them there, teaching them, and building them up in the church, as in Christ's school, in all holiness and knowledge, in order to fit them for future usefulness.

It were possible, perhaps, to enumerate the various precious results flowing from the natural and steady operation of the two Christian laws of transformation and expurgation. By the first, the churches members are made like to Christ; by the last, those of them, who, through want of faith, or courage, or decision, are incapable of improvement, are thrown out, and the health of the whole body, as well as its character with the public, are preserved and honoured.

In the first instance, I have seen churches which attended carefully to these laws, fling abroad upon the face of society, in their respective localities, the most grateful moral influences; so that when the evangel or gospel of the Lord Jesus came to be announced by a capable proclaimer, it was as if the Lord touched the mountain and it smoked; the population was reformed, revolutionized, and the church crowded and increased by the addition of very many new converts, abounding in praise and glory to God and to the Lamb. But Christianity is to be treated according to its proper nature; and if we are permitted to gather together all kinds of fish, we are also permitted to cast the bad away. To catch, then, and afterwards to discern between the good and the bad, are important items among the sacred duties of the . church; but these duties are not always the objects of equal care and solicitude with the churches: and this is a matter greatly to be deplored. I have seen some folks scrupulously severe in their attention to church order and purity, without regarding the increase of the body by the addition of new members; and I have seen others all alive to the conversion of the world, whose regard to purity and good order was not of the most commendable kind. To have the one thing done without leaving the other undone, is the Saviour's rule.

I could imagine to myself a church perfect in love and perfect in labour - herself walking in all the commandments and ordinances of the Lord blamelessly - and her messengers and apostles scattered throughout society like the stars of heaven, bright and burning - bringing to her bosom the objects of the grace of God to be reformed for immortality. - Such a church shall be styled a fruitful bough, even a fruitful bough by a well, whose branches run over the wall. Her branches shall spread, and her beauty shall be as the olive tree, and her odour like that of Lebanon; they who dwell under her shadow shall return; they shall revive as the corn, and grow as the vine; the odour thereof shall be like the odour of the wine of Lebanon. She shall be the choice vine of the Lord who redeemed her.

WALTER SCOTT.

***

QUERIES.

(From the Millennial Harbinger, Vol. 3)

1. "Can he be said to continue steadfast in the 'Apostles' doctrine and fellowship,' who, upon being immersed, goes off and unites himself with a Paidobaptist congregation?"

Answer. Most unhesitatingly we answer, NO. Show me, says one of more than ordinary sense, what sort of company a man keeps, and I will show you what sort of a man he is. If the Paidobaptist communities "continued steadfast in the Apostles' doctrine, in the fellowship, in the breaking of the loaf, in prayers," then he that unites with them would be constrained to do so likewise. But it will be difficult to conceive how any one can continue in a doctrine or practice into which he has not yet entered; and in the judgment of him who seeks immersion into the faith from another community, which he could not find in this Paidobaptist community, it never has got into the Apostles' doctrine, and therefore it is impossible to continue in it.

2. "Ought such a one to be admitted to the Lord's table in the congregation of the immersed?"

Answer. I know not why he should seek for such an honour, if "on being immersed he goes off and unites himself with a Paidobaptist congregation." He has chosen his company, let him keep it; for surely he cannot desire the fellowship of those from whom he has separated himself, and they cannot desire his. And where there is not a meeting and a harmony of views and feelings, there can be no meeting nor harmony; consequently, no communion at the Lord's table.

3. "Is an authorized administrator bound to administer immersion to an individual who, at the same time that he makes the good confession, declares his intention of uniting himself to a Paidobaptist or Methodist congregation?"

Answer. Should the candidate make such a stipulation to him whom he solicits to immerse him, I would regard it as in fact saying, that he had not repented, and would not submit himself to the doctrine of the Apostles, or the authority of Jesus. I would say to such a one, Bring forth fruits worthy of a professed repentance and reformation. Indeed, I cannot conceive of a person as a proper subject of immersion, who exhibits in word or action any reluctance to give himself up wholly to the Lord, and that without promise or stipulation of any thing but unreserved submission to Jesus the Messiah.

A.C.

***

To the Editors of the Christian Messenger.

1. "Upon what authority do believers observe the first day of the week as a day of rest?

2. "What are the duties to be attended to on that day?"

Answer. See page 98 of this number.

3. "How far, if at all, are the observances of the Jewish Sabbath binding upon a gospel church?"

AN INQUIRER.

4. "If apostolic precedent, or what the first churches DID, be equally as imperative as what the Apostles commanded, how is it possible, strictly speaking, for a New Testament church to exist until the disciples again have all things common? See Acts 2:44,45; 4:34,35."

Northampton, April 15th, 1837.

No. 4 shall be answered from the writings of A. Campbell, in our next; and Nos. 1 and 3, in a subsequent number. - ED.

 

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