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regulated by the quantity of the other. All things are done decently and in order; all things are done to edifying.

It is not difficult to perceive the wisdom of God in thus varying the two dispensations. The Jewish church was an army of soldiers, who had to go through a variety of forms in learning their discipline: the Christian church is an army going forth to battle. The members of the first were taught punctilious obedience, and led with great formality through a variety of religious evolutions: but those of the last (though they also must keep their ranks, and act in obedience to command whenever given) are not required to be so attentive to the mechanical as to the mental, not so much to the minute observance of forms as to the spirit and design of them. The order of the one would almost seem to have been appointed for order's sake: but in that of the other the utility of every thing is apparent. The obedience of the former was that of children: the latter that of sons arrived at maturer age.

As our Saviour abolished the Jewish law of divorce, and reduced marriage to its original simplicity; so, having abolished the form and order of the church, as appointed by Moses, he reduced it to what, as to its first principles, it was from the beginning, and to what must have corresponded with the desires of believers in every age. It was natural for the sons of God, in the days of Seth, to assemble together, and to call upon the name of the Lord; and their unnatural fellowship with unbelievers brought on the deluge. And even under the Jewish dispensation, wicked men, though descended from Abraham, were not considered as Israelites indeed, or true citizens of Zion. The friends of God were then the com panions of those that feared him. They spake often one to another, and assembled for mutual edification. What then is gospel church-fellowship, but godliness ramified, or the principle of holy love reduced to action? There is scarcely a precept on the subject of church discipline, but what may, in substance, be found in the Proverbs of Solomon.

Nor does it follow that all forms of worship and church-government are indifferent, and left to be accommodated to times, places, and circumstances. The principles, or general outlines of things, are marked out, and we are not at liberty to deviate from them;

nor are they to be filled up by worldly policy, but by a pure desire of carrying them into effect according to their true intent.

It does follow, however, that scripture precedent, important as it is, is not binding on Christians in a moral nature, unless the reason of the thing be the same in the case to be proved as in the case adduced. The first Christians met in an upper room; for they had no proper places of worship. But it does not follow that we who have more convenient houses should do so. The first Christians were exhorted to salute one another with a HOLY KISS. The reason was, it was the custom in the east for men in general in this manner to express their affection; and all that the apostle did, was to direct that this common mode of affectionate salutation should be used in a religious way. In places where it is a common practice, it may still be used to express the strength of Christian affection: but in a country where the practice is nearly confined to the expression of affection between the sexes, it is certainly much more liable to misconstruction and abuse.— And as it was never a divine institution, but merely a human custom applied to a religious use, where this custom has ceased, though the spirit of the precept remains, yet the form of it may lawfully be dispensed with, and Christian affection expressed in the ordinary modes of salutation.

Again The Corinthian men were forbidden to pray or prophesy with their heads covered. The reason was, the head being uncovered was then the sign of authority, and its being covered, of subjection. But in our age and country, each is a sign of the contrary. If, therefore, we be obliged to wear any sign of the one or the other, in our religious assemblies, it requires to be reversed.

It also follows that in attending to positive institutions, neither express precept nor precedent are necessary in what respects the holy manner of performing them, nor binding in regard of mere accidental circumstances, which do not properly belong to them. It required neither express precept nor precedent, to make it the duty of the Corinthians, when they met to celebrate the Lord's supper, to do it soberly, and in the fear of God, nor to render the contrary a sin. There are also circumstances which may on some

occasions accompany a positive institution, and not on others; and which being therefore no part of it, are not binding. It is a fact that the Lord's supper was first celebrated with unleavened bread ; for no leaven was found at the time in all the Jewish habitations : but no mention being made of it, either in the institution, or in the repetition of it by the apostle, we conclude it was a mere accidental circumstance, no more belonging to the ordinance than its having been in a large upper room. It is a fact too, that our Lord and his disciples sat in a reclining posture at the supper, after the manner of sitting at their ordinary meals: yet none imagine this to be binding upon us. It is also a fact, with regard to the time that our Saviour first sat down with his disciples on the evening of the fifth day of the week, the night in which he was betrayed: but though that was a memorable night, and worthy to be noticed as a circumstance tending to show the strength of his love, yet seeing the words of the institution decide not how often it shall be attended to, and no mention is made of its being afterwards a rule, but, on the contrary, of the church at Troas meeting for the purpose on another day, no one imagines it to be a rule of conduct to us.

The same might be said of females being admitted to communion, a subject on which a great deal has been written of late years in the baptismal controversy. Whether there be express precept or precedent for it, or not, is of no consequence: for the distinction of sex is a mere circumstance, in nowise affecting the qualifications required, and therefore not belonging to the institution. It is of just as much account as whether a believer be a Jew or a Greek, a slave or a free man; that is, it is of no account at all.-For there is neither Jew nor Greek, bond nor free, male nor female; but all are one in Christ Jesus. Express precept or precedent might as well be demanded for the parties being tall or low, black or white, sickly or healthy, as for their being male or female. If the difference between a professed believer and an unconscious infant, with respect to baptism, were no greater than this with respect to the supper, we would allow it to be lawful to baptize the latter, though neither express precept nor precedent be found for the practice.

It follows, lastly, that many disputes, on which Christians have divided and crumbled into parties, might well have been spared,

and that without any disadvantage to the cause of pure religion. Whatever necessity there may be for withdrawing from those who walk disorderly, we have no warrant to consider those things as the standard of order, and to censure our brethren for deviating from them, which belong not to the laws of Christ, but either to a mere difference of opinion respecting their application, or to some accidental circumstance which may or may not attend them.

Finally, brethren: While you guard against the extremes of certain disciplinarians on the one hand, avoid those of anti-disciplinararians on the other. Allow us to repeat what was observed at the beginning, that an unreserved obedience to the revealed will of God, in whatever form it is delivered, is the scriptural test of faith and love. Prove what that good, perfect, and acceptable will of the Lord is. Do all things without murmurings and disputings. Remember that the wisdom which is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. Dearly beloved, farewell. The God of love and peace be with you.

THE PROMISE OF THE SPIRIT THE GRAND ENCOURAGEMENT IN PROMOTING THE GOSPEL.

DEAR BRETHREN,

In our last public Letter, we addressed you on the work of the Holy Spirit': in this we would direct your attention to the promise of the Spirit as the grand encouragement in promoting the spread of the gospel.

We take for granted that the spread of the gospel is the great object of your desire. Without this it will be hard to prove that

you are Christian churches. An agreement in a few favourite opinions, or on one side of a disputed subject, or even a disagreement with others, will often induce men to form themselves into religious societies, and to expend much zeal, and much property, in accomplishing their objects; but this is not Christianity. We may be of what is called a sect, but we must not be of a sectarian spirit, seeking only the promotion of a party. The true churches of Jesus Christ travail in birth for the salvation of men. They are the armies of the Lamb, the grand object of whose existence is to extend the Redeemer's kingdom.

About eighteen years ago, God put it into the hearts of a number of your ministers and members to do something for his name among the heathen; the effect of which has been to give an impulse to those labours for the attainment of the same object in our several stations at home. The success which has followed is sufficient to induce us to press forward in the work, and to search after every direction and every consideration that may aid our progress.

The influence of the Holy Spirit is by some disowned, by others abused; and even those who are the subjects of it, from various causes, enjoy much less of it than might be expected.

Those who disown it, apply all that is said in the scriptures on the subject to the communication of miraculous and extraordinary gifts, as though the Lord had long since forsaken the earth, and men were now to be converted by the mere influence of moral suasion. It is on this principle that writers, according to the leaning which they have felt towards the opinions of this or that political party, have represented the work of converting the heathen as either extremely easy, or absolutely impossible. It is not for us to acquiesce in either; but, while we despair of success from mere human efforts, to trust in Him, who, when sending forth his servants to teach all nations, promised to be with them to the end of the world.

There are those, on the other hand, who abuse the doctrine, by converting it into an argument for sloth and avarice. God can convert sinners, say they, when he pleases, and without any exer. tions or contributions of ours. Yes, he can; and probably he will.

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