accustomed to speak before. But no: this mode of speaking is at an end; and he now preaches a sermon !

Nor let any say, that it is only a different name, by which the discourse of the elder is designated. Whence has originated the difference of the name, but from the difference of the thing? It may be expected indeed, that the example of the Elders, in this matter, will lead the brethren also into a degree of sermonizing, on the rare occasions when they attempt to speak. But I trust there will yet be Elders, who shall rather set an example to the flock of such short and simple addresses, as may be a model to all the brethren. This however cannot be looked for, as long as the conception remains, that the great design of Elders is—either to dispense ordinances-or to conduct the exercises of the meeting.

QUESTION XII.

12. WHETHER it be consistent with Christian integrity to persist in any course, which we see to be contrary to the rule of the word?

To make any Remark on this question is superfluous. May it come with force to the consciences of those to whom it is addressed!

NOTES.

NOTE I.

THIS text speaks, in language so plain, a truth so offensive to the pride of man, that it has afforded occasion to many learned commentaries, employed—(as usual in such cases)—to subvert its meaning. It remained however for Mr. PARKHURST to lay the axe to the root, by coining a new sense for the Greek word rendered—ordained; a word, than which there is not one in the Greek language of more precise and uniform signification. Yet that gentleman, in his Greek Lexicon, has the unblushing hardihood to assign to the verb the following meaning-" To be disposed, adapted." And, quoting this text, Acts xiii. 48. he proceeds to translate it-" And as many as were disposed, adapted, or in a right disposition or preparation, for eternal life, believed."

That the word never had such a signification in the Greek language, it is superfluous to observe: but it is an observable instance, that there is no impudence of falsification, at which men will stop,

Such

when it is found necessary for opposing the word of God. persons however would act more fairly, if they avowed that they do not believe the Scriptures, than they do in attempting to torture the language of Scripture, in order to extract from it their own unbelieving sentiments.

Mr. PARKHURST indeed must set aside the whole of Scripture, before he can either overturn the plain meaning of this passage, or establish his own comment. If salvation be by GRACE,-if it be not through works of righteousness that men have done, but of his own MERCY that God saves his people,-(and this is a doctrine which pervades the whole of the word of God)-then the purpose of God according to election must stand; in spite of all the murmurings of unbelieving men, and in spite of their wise objection-" why doth he yet find fault?" Rom. ix. 11 and 19. As to the current doctrine of right dispositions in sinners, preparatory to faith, and fitting them for eternal life, I have elsewhere exposed it at large. See Letters to Mr. Knox, &c.

NOTE II.

I HAVE lately met, and looked at, some passages of a piece written by Mr. ANDREW FULLER, entitled "Strictures on Sandemanianism." That gentleman seems to take a lead in the work of perplexing and corrupting the Gospel of Christ; and seems to be well fitted for it, by knowing how to entangle truth with error. One of the most obvious remarks that may strike a simple reader of his production, is this-if the doctrine of Scripture [Gospel] involved such metaphysical subtleties, as his book abounds with, how little fitted would it be for the poor and ignorant and babes! MINISTERS, as wise and prudent as Mr. FULLER, might understand it, and might bewilder their plain hearers with statements of it. But indeed their plain hearers could not, in the end, be much the wiser for their instructions.

I observe however that Mr. FULLER-amidst much put forward to prove his soundness in the faith-avows, pretty early in his work, that he means by justifying faith-an ACT of the mind. Now I say that the reader, whose senses are exercised to distinguish good and evil, may safely close Mr. F.'s book at that point, and conclude that the writer is contending for a sentiment directly opposed to the Apostolic doctrine.

Nothing can be more plainly taught by the Apostle than this: that to him that WORKETH the reward is not reckoned of GRACE, but of debt; and THEREFORE it is of FAITH, that it might be by GRACE. Rom. iv. 4 and 16. Now, if faith be an act of the mind, or a work,—(for I suppose Mr. FULLER can scarcely distinguish between an act and a work)-then the contrast, which the Apostle states between him that worketh and him that believeth, must be given up; and the justification, which is assured to him that believeth-or doeth this mental work-can be no longer reckoned of GRACE. For as to any doctrine that would blend and confound the two, the Apostle tells us again

(Rom. xi. 6.) "if by grace, then is it no more of works; otherwise grace is no more grace; but if it be of works, then is it no more grace; otherwise work is no more work.”

The same Apostle teaches us, that the righteousness which is of the law speaketh on this wise,—the man which doeth these things shall live by them (Rom. x. 5.) and contrasts with that the language of the righteousness which is of faith. But if we are to believe Mr. FULLER that faith is an act or work, then there is no essential contrast between the two. For, when it is said he that believeth shall be

saved, we must understand him that doeth this mental work.

Mr. FULLER has very respectable company in thinking, that the great difference between the law and the Gospel lies in the difference of the work, which the sinner must do that he may live and it is no wonder, while he is of this mind, that he views the opposite doctrine with abhorrence, as subversive of love and of all good works. The unadulterated Gospel ever has been viewed so by those, who were not convinced of its truth. And those who are convinced of its truth will scarcely contend, that their being convinced of it (or believing it) was a mental act, which their minds performed.

Mr. FULLER refers to a former pamphlet of his, entitled-The great Question answered; written on the reply of Paul and Silas to the question of the Philippian Jailor-What must I do to be saved? Acts xvi. 30, 31. The attentive reader of that tract might perceive, that the writer of it understood the Apostolic answer-BELIEVE on the Lord Jesus Christ, and thou shalt be saved, and thy house-as telling the inquirer what he should Do to be saved. But if his meaning were ambiguous before, it is now sufficiently ascertained. One, who should treat that subject with juster views, would be more apt to entitle his piece-The foolish and ungodly Question answered.

THOUGHTS

ON

RELIGIOUS ESTABLISHMENTS;

WITH A BRIEF SKETCH OF

ECCLESIASTICAL HISTORY.

[First Published 1810.]

THE Church of Christ is throughout Scripture spoken of as his KINGDOM, and as the HOUSE, or TEMPLE, of God. (1 Tim. iii. 15. 2 Cor. vi. 16. Eph. ii. 19-22.) In the former view of it, we are at once directed to the Lord Jesus Christ as its only Legislator and King, and reminded that His kingdom is not of this world, but essentially distinct from every earthly kingdom in its nature and principles and design; rejecting all interference of worldly policy or power, and stigmatizing every attempt at introducing human regulation or authority in its affairs-as an ungodly attempt to usurp the office of the KING of Zion.

The same view admonishes the subjects of his kingdom what they are to expect from the world, so far as their character is consistently manifested,—namely, hatred and contempt. While they hold their allegiance to HIM who is despised and rejected of men, they must be partakers of his sufferings and reproach. And every attempt to dress up the kingdom of Christ in a garb which attracts the respect and approbation of the world, is an attempt-under the mask of promoting its interests-to disguise its real character. To one that has the mind of Christ, nothing more ought to be necessary to detect the Antichristian nature of what has been long current in the world, as his Church. It is that which is accommodated to the worldly taste, to worldly interests, to worldly wisdom; and indeed one of the great engines for the advancement of worldly schemes. It is therefore, not of God, but of the world.

Again, viewing the Church of Christ as the HOUSE and TEMPLE of the living God, in which He dwells and walks, and of which He is the sole Architect-adding to it those living stones which he brings unto Him, that great foundation-stone, in whom they have redemption, and are made alive unto God-viewing it in this light, we are

admonished that Holiness becometh his House for ever; that all who are of this household are called to walk before Him and to be perfect, to walk in his fear and in the light of his countenance ;-to walk in that fear of the Lord which manifests itself by a reverential regard to HIS WORD, and by an exemption from that fear of man, which bringeth a snare ;-to walk in that comfort of the Holy Ghost, which springs from the view of his Mercy revealed as reigning, in behalf of sinners, through righteousness unto eternal life by Christ Jesus, and which leads the partakers of it to live looking for the second coming of the Lord, as the great period of their glory and their rest. In this view, what shall we say of every attempt to turn His House into a house of merchandise, a den of thieves?

In both views, the subjects of his kingdom, and members of his household, are presented to our attention, as standing not only in the highest relation to HIM, their GoD and SAVIOUR, their KING and FATHER,-but in the closest relation also, and the most endeared to each other. Subjects of the same King, members of the same family, children of the same father, heirs of the same glory, partakers (through common mercy) of the same great salvation, they are called also to walk in the same way, by the same rule, speaking the same things; striving together for the faith of the Gospel, dwelling together in unity, building up each other in their most holy faith, comforting one another, bearing one another's burdens, serving one another in love, and seeking each other's profit and good unto edification.

To this object all the instituted laws and ordinances of Christ's kingdom delivered in his name by the Apostles to the Churches of the Saints, to this object they all point. In those Apostolic writings, containing the standing code of Christ's laws to the end of the world, whenever Christians are exhibited to our view, they are exhibited-not as detached and disconnected individuals-but as fellowmembers of one body, in the most intimate fellowship with each other, and in the most absolute religious separation from all the rest of the world. Assembling themselves together, on the first day of the week, to take the bread and drink the cup, which are at once the symbol of their unity and the memorial of its ground; they joined together also in the other ordinances which they were commanded to observe-in holding forth the Apostolic doctrine, in prayer, in the salutation with an holy kiss, and in the contribution for the necessities of the saints,-along with those acts of instituted discipline, by which they were to meet the evils that from time to time appeared in the body. With this agrees the plain but striking account given us of the first Church at Jerusalem, Acts ii. 42 and 44. "ALL THAT BELIEVED WERE TOGETHER:-and they continued steadfastly in the Apostle's doctrine, and in the contribution, and in breaking of bread, and in prayers."

The discipline they were commanded to observe was, in every respect, adapted to a society of sinners saved and governed by the Lord; of sinners in whom there was no evil too foul to make its appearance, but of sinners standing by mercy, and who were therefore in every case of evil to aim (in the first instance) at gaining their