order of the churches, for which they were fo well qualified by the inftructions they received after the refurrection, Acts i. 3. and especially by the abundant influences of the Spirit, which they enjoyed in fo fingular a degree, that they could add this fanction to their decrees, "He that knoweth God, heareth us," 1 John iv. 6.

Refpecting Paul's conduct, Acts xxi. 23. and his circumcifing Timothy, we are bound to act in the fame manner in fimilar circumstances. In these he became as a Jew to the Jews, that he might gain the Jews. We, too, are to become all things to all men, in things which are in themfelves indifferent.

But let us take care how we

apply this principle; we muft, in the first place, ascertain whether a thing be lawful, before we enquire whether it be expedient, 1 Cor. vi. 12. If this be not the case, we must withstand even a brother to the face, Gal. ii. 11. and must by no means make improper compliances, to render the gospel palatable to men of any description.

Upon the whole, then, it appears, that all Chriftians are bound to observe the universal and approved practices of the first churches recorded in Scripture ;-that these practices, the express precepts delivered by Jefus Chrift and his apostles, and the reproofs of disorderly conduct in the apoftolic churches, furnish us with a clear, precife, and determinate rule, for every part of focial worship. It appears also, that the arguments which are employed in oppofing this conclufion, are not only

calculated to introduce confufion, to fet afide all ordinances whatsoever as binding upon the conscience, but may also be employed to fubvert our belief of the most important doctrines, and to lead us to make light of the most direct and important precepts of Christ.

This rule, it is true, is not delivered in the fame manner as were the precepts to Ifrael of old; and the reason will be obvious, if we attend to the nature of the dispensation under which they were placed. The law, fays an apoftle, Gal. iii. 24. was our schoolmaster until Chrift; and the heir, he adds, so long as he is a child, differeth nothing from a fervant, iv. 1. This procedure was, in every particular, exactly fuited to the infant ftate of the church. During this period, the Father declared his will by laying down a rule of conduct moft palpable and plain, just as the elements of any fcience are taught. Accordingly we find the whole fyftem which regulated their moral conduct, both as individuals and as a collective body, delivered to Ifrael exactly in the, fame way as the directions for their focial worship. But when grace and truth came by Jefus Chrift, when the people of God were to be no more fervants but fons, then we fee a different mode of inftruction adopted, both as to moral duties and focial worship: the particular lines of which are not indeed fo minutely marked, but when taken as a whole, and confideret in con

knowledge of the will of God is thereby conveyed to us in a manner not lefs precife and pointed than it was under the law.

The Scriptures contain as complete and precife directions for the form and regulation of churches, that is, of affociated Chriftians, as for their conduct individually. The rule of duty for each, is laid down exactly in the fame manner, and to the fame extent. If difficulties occur in ascertaining the former, are not these often equally felt in regard to the latter? Let the reader in this view feriously confider the fubject. If conviction of the truth of what is here advanced be the confequence, he will at once perceive the vaft importance of the prefent enquiry; the lofs which believers must neceffarily fuftain if this subject be overlooked; and the manifeft finfulness of their conduct who, either through prejudice or negligence, refufe to examine, and thus make void a very confiderable portion of the word of God. It is well known how little progress was made in natural philofophy for thousands of years. The reafon is obvious. The inquiries of philofophers were conducted on a wrong plan. They first formed a theory, and then fought for plausible arguments to establish it. The confequence was, one theory fupplanted another, and it, too, gave place in its turn to a fresh one. Bacon introduced a new system; he taught philofophers to rea

tem, one excellence of which would be, that, however limited, it would be folid.

Let Chriftians adopt the fame plan in regard to church-government. Instead of forming a fyftem agreeable to our views of expediency, and then searching for paffages of Scripture to fupport it, let us begin by afcertaining particular facts in regard to the apoftolic churches.

According to Bacon, nothing in natural philofophy ought to be affumed which is incapable of being proved; fo ought it to be in our cafe. Let us enquire, for instance, what precise idea is conveyed by the word "church" in the New Teftament? of what characters the apoftolic churches were composed? what offices they had? what qualifi cations were required for the discharge of the duties of these? what ordinances they obferved? how they proceeded in regard to offences? Thus we shall tread on fure ground.

In fetting out on our enquiry, we must expect fome difficulties. Our knowledge of every part of revelation is imperfect; but on this account to reject what is plain, is as abfurd as for a philofopher to give up the ftudy of nature because he meets with what he does not understand. The more his knowledge increases, the more will his difficulties be removed. On this plan I intend to proceed in the following pages. How far I may fucceed in exactly delineating the conftitution and government of the primitive churches, muft

this work. I am fully perfuaded that the Scriptures do contain an exact rule, fuited to every fituation. I hope to be able to ftate this, without falling into any very important error. I am far from fuppofing, however, that every text shall Le fo clearly illuftrated as to carry conviction to the minds of those who read with attention, or even who agree with me in general; but we fhould remember, there are other parts of divine truth, in the explanation of which Chriftians who hold the fame general fentiments are not agreed.

CHAPTER IV.

ON THE CAUSES OF THE DIVERSITY OF OPINION AMONG CHRISTIANS RESPECTING SOCIAL WORSHIP, AND THE EVILS ARISING FROM IT.

HAVING

AVING endeavoured to establish the obligation under which we are laid to follow the approved practice of apoftolic churches, before we proceed to delineate that practice, it may not be improper to confider the causes of the diversity of opinion among Chriftians on this subject, and the prevalence of that idea which has long been