that "all Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness." (2 Tim. iii. 16.) Whatever sins are rebuked in the Scribes, or Sadducees, or any others whom Christ reproved, would equally provoke the divine displeasure, if they should be committed by us. Whatever duties were commended in, or required of, the Ephesians, Thessalonians, or others of the seven churches of Asia, or of any others to whom the Apostles wrote, are our duties in the same circumstances. We should no more dare to disobey the precepts given first to them, or violate their spirit, than if spoken directly to ourselves.

CHAPTER VI.

HOW THE SCRIPTURES DIRECT US.

If we are bound to follow a certain rule, or direction, we must know what the rule is, and that it is intended for us. Many persons who receive the Scriptures as sent to be the guide of all mankind, still suppose that it is not important to be acquainted with every part of them. It is to keep you from such an opinion that I have tried to show you, in the last chapter, in what manner every part of the word of God may be improved as our rule.

It is also seen by this, that the Divine directions are given to us in many other forms than that of positive commandment. If the Scriptures declare that God disapproves of certain conduct, it is the same thing as if he had expressly forbidden it. And if he commends certain actions or dispositions, it is as much our duty to make them our rule, as if he had commanded us to do, or to be like the persons he approves of. Whatever expresses the will of God; whatever makes us know the things that please or displease him, we are to be directed by.

Thus when Christ said, "Blessed are the poor in spirit-blessed are the meek-blessed are the pure in heart-blessed are the peace-makers," it is just as truly a rule requiring us to be poor in spirit, meek, pure in heart, and peace-making, as if he had said, "Thou shalt be poor in spirit-thou shalt be meek," &c. And when the Apostle Paul expresses the judgment of God in saying "the love of money is the root of all evil," (1 Tim. vi. 10,) it is as much a law forbidding us to love money, as if he had said, "thou shalt not love money." So when the Psalmist says of those whom God will bless and accept, that they walk uprightly and work righteousness, do no evil to their neighbours, and despise vile persons, (Psalm xv.) this is enough to teach us that it is our duty to resemble this character.

Our blessed Saviour taught many things by parables. They teach us the same truths

which they taught the persons who heard them from his lips. It would be just as mistaken in us, therefore, as it would have been in them, if we should read the parables only as pleasant stories. Each parable is a lawis a rule to direct us in some duty, For example:―The parable of the prodigal son is a message to every sinner against God, directing him to repent, and return to his heavenly Father; and the course pursued by the young man in the parable is a direction how such a sinner may return. The parable of the good Samaritan gives us as a rule, that we should be humane to all persons in distress; and gives us also an example of the manner in which it may be carried into effect. The parable of the Pharisee and Publican forbids pride and commands humility, when we pray; and directs us by the good example of one of those men, and the bad example of the other, what we are to do, and what we are to avoid, at such times.

There are parts of the Scripture which are called doctrinal: being truths that are given in the form of teaching us what we are to believe, rather than commanding us what we are to do. These doctrines are the rules of our faith or belief; directing us what we are to receive as holy truth. But whatever is true binds us to act accordingly, and therefore every doctrine may be said to be a rule of conduct, as well as of belief. It is a a doctrine of Scripture, that there are three persons in the Godhead, and that these three

are but one God. This is revealed to us as a truth; and though we cannot explain it, we are bound to believe it, on God's word, and we are also bound to worship God as Three in One; and to honour the Son and the Holy Spirit as divine, as well as the Father. It is revealed as a fact, that the Son came into the world, in the form of man, and was named Jesus. It is revealed as a doctrine that he came to make an atonement for all who repent and believe. It is our duty to believe both the fact and the doctrine; and it is no less our duty to obey them both; that is, to receive Christ as the atonement, by repenting and believing.

There is still another way in which the word of God directs us. It is by giving the knowledge of practices and regulations which were adopted by those whose course was directed and approved by the Lord. There are no formal rules in the New Testament, saying that there shall be such and such officers in the Christian church; or that they shall be chosen and ordained in a particular way. But we find that the apostles who were inspired men, and entrusted by Christ with the establishment of his church, chose certain persons whose duty it was to teach and govern, in matters relating to religion, and who are called by several titles, but all applied to the same office-such as Minister, Pastor, Overseer, Bishop, Elder, or Presbyter. We find also from the Scriptures, that this class of men ordained or set apart such

others as were found proper persons, to the same office, and that the form of doing this was by prayer and laying their hands on them. This example is our rule. It was approved by Christ, or it would not have been suggested to, or adopted by the apostles. It is, therefore, right, that none should be acknowledged as possessing this office, unless they have been ordained by those who already hold it. And it is wrong, because contrary to Scripture, to say that there is a distinct officer called Bishop, who alone has the right to ordain ministers.

It also appears from the practice of the apostles, and from their writings, that the class of ministers just spoken of, were assisted in the care of the churches by persons who were united with them in the office of government, but not in that of preaching. These are also called Elders, and are believed to be those mentioned in one of the epistles of Paul, as "the elders that rule well" whilst the others are called those "who labour in the word and doctrine." If this be so, then we are bound, if the same circumstances require it, to have in the church, elders or ministers to preach; and other elders to assist in government.

It seems also to have been the design of the apostles, to have another class of men to take care of the poor, and collect and distribute money for charitable purposes. These are called Deacons, and are believed to have been first appointed when the poor Grecian