THE following is an extract from a work of modern date, I which, though it may in some respects be exceptionable, is nevertheless deserving of the candid investigation of every advocate of primitive Christianity. - A.C.

It will be allowed that the best human institutions, through the lapse of time and the gradual encroachments of corrupt society, become changed in their nature and tendency, though they may retain their original names and pretensions. The art of building is architecture still; but from the difference in materials, plan, and construction, very different fabrics result. An African's hut is not a Solomon's temple. If, then, it fares thus with the institutions of men, was it to be expected that Christianity, the supreme excellency of which no man can know only by the special teaching of heaven, should share a better fate, and be mocked with no spurious imitations? Surely no. Let it not here be understood that man is void of sufficient intellectual faculties; were it so, he would be excusable in rejecting the oracles of God, and blameless in making him a liar. From man's perverseness and depravity alone, his religious errors spring; it is hence that his views are perverted and corrupt, and he is said to be spiritually dead in trespasses and sins, alienated from the life of God, through the ignorance that is in him.

Christianity was first propagated by apostolic agency. Their doctrine was a stream of pure grace, issuing from the throne of God. The light which first irradiated the earth was but a faint figure of the light held forth by the apostles; for they exhibited the Deity himself in all the grandeur and excellency of his character. The focus of this light was the resurrection of Jesus, hence, whatever might be the exordium of their discourses, they always made haste to testify this fact. It was this which demonstrated Jesus to be the Son of God. It was this which showed the design of his death accomplished; that death was virtually abolished, and "life and immortality" brought to light. The effect, in those that believed their testimony, was life; they were quickened by it; begotten, or born again; entering a life of friendship with God which they did not previously possess. The resurrection of Jesus implies his previous death, an event which shoes the peculiar character of Deity, as "the just God and the Saviour," hence Jesus is called "the image of the invisible God."

By this statement may be seen the rock, the foundation on which the primitive churches were built. We may see what it was which gave them life, and animated with a boldness and confidence that often astonished and confounded their adversaries, who, imagining their gods to be offended by Christians refusing to do them honour, made no scruple to sacrifice them. At what period of time the teachers of Christianity turned aside from primitive simplicity is not necessary to say; but early as the days of Constantine, we see them engrossed with very different things.

History shows us, that, instead of converting men by the plain apostolic truth, concerning "Jesus and the resurrection," simply, they were more zealous to improve upon Nebuchadnezzar's plan, who, in his zeal for the worship of God represented by the image on the plain of Dura, heated a tremendous furnace, and hurled the impious into it. He had music to draw and fire to drive, and imagined, no doubt, that the heart must be hard, stubborn, and rebellious, which would not be melted by the influence of one, nor softened by the allurements of the other.

But since the great furnace is no more, our moderns have recourse to means somewhat different in appearance, though not in effect. They make very little use of the tale concerning "Jesus and the resurrection;" this is too stale for the improved ears of their audience; and what gave life to the dead in sins nearly eighteen centuries past, might seem (to them) to have lost its effect, and will, by no means, answer their purpose. Their plan is briefly this: First, they set man to judge in his own cause - man, whose heart the scripture declares "is deceitful above all things and desperately wicked; who can know it?" is set to judge of himself; not, indeed, by the rules of justice, but by certain marks and signs, to distinguish himself from other men as converted, or partly converted; a believer, or desiring to believe; religious or seeking to be religious. Those who are of neither class; but hardened to heedlessness, they endeavour to melt down by pouring down upon them fire and brimstone, feeding them with the thunderbolts of heaven, answerable to Nebuchadnezzar's furnace. Those who imagine themselves distinguished from other men, are fed with very different things; the scriptures are cut up into piecemeal, and the very best given to the first rates; while those who are a kind of half converts, wanting something to complete their happiness, as decided favourites of heaven, receive every encouragement, and are set diligently to work, in one shape or other, to obtain the ultimatum of their wishes. In this manner Paul is despised when he says, "If by grace, then it is no more of works, otherwise grace is no more grace; but if it be of works, then it is no more of grace, otherwise work is no more work."

Now, as those whose life springs from "Jesus and the resurrection" alone are never tired of this grand subject, but dwell upon it with sweet delight; so those whose life springs from another source, never make it the soul of their discourse, but are ever harping upon experimental faith, vital godliness, inherent holiness, and the like; and though they swell their mouth with the word gospel five hundred times in a single discourse, yet they never hold the thing forth from the pulpit only in such manner as to have a very different effect to that which it produced in the days of Paul. Hence the striking difference between primitive Christians and those of modern times, the latter being as zealous for the doctrines and commandments of men as the former were for the precepts of the Christian Lawgiver. The close attachment of professed Christians to the traditions and precepts of men, is not matter of wonder, if we consider again the high pretensions with which teachers array themselves. They speak of themselves in the words which apply only to the apostles. Instead of being content with the simple title, TEACHER, they swell themselves into all the importance of ambassadors from the court of heaven, "stewards of the mysteries of God," and the channel through which God conveys salvation. They seem "willingly ignorant of this," that the apostles can have no successors, seeing that none after Paul were witnesses of the resurrection of Jesus, not having seen him alive after that event. This was the first grand requisite in an apostle. "As stewards of the mysteries of God," the apostles too were guided into all truth; hut can our moderns say this of themselves? In fact, the apostles need no successors; for, as "the law and the prophets prophesied until John," so Christ and the apostles continue to preach and to testify in all ages. There is no new edition of the gospel, and, strictly speaking, no new preachers; for a preacher is a publisher, and a publisher is a preacher.

As for the office of pastor, very few possess the requisite qualifications laid down in the scriptures; and to give that title to whom the scriptures do not, would be doing violence to those scriptures: the bare appellation of teacher is all that such can claim. Now the word pastor is equivalent to that of shepherd, or bishop; and the word elder is often used in reference to the same office, as will be seen by comparing the scriptures of Peter and Paul.

Thus we see the extravagant pecuniary claims, as well as the high-sounding titles of reverend gentlemen, fall to the ground by the touch of the scriptures. But as questions opposing the scripture plan never cease, it will be asked, when are teachers to study? I answer, when they walk by the way, when they lie down, and when they rise up, as every saint does; and if they be taught of God, the word of Christ will dwell in them richly; so that with natural abilities for communication, they will be "apt to teach" and ready on all occasions. If, indeed, teachers cannot be prepared for want of time to study, why do they make a monopoly of teaching; for by attending to Paul's instructions to the churches at Rome, Corinth, Ephesus, and others, it will be seen that teaching is a thing not to be restricted to an individual of an assembly, but that every man in an assembled body of Christians, possessing in a great or less degree the gifts for teaching or exhortation, should not be obstructed, but allowed opportunity to exercise the same. But this is not permitted where one man engrosses all, and drinks up too, the resources of the congregation, which ought to be appropriated to the use of the poor, as Paul enjoins. "Upon the first day of the week let every one of you lay by him in store as God has prospered him," that is to form "a collection for the saints" in want. It will be said that inferior teachers must exercise their gifts at other times, and not when the whole church is assembled. I answer that the scripture knows nothing of such a plan. The gifts of the saints ought to he exercised in love for the edification of the whole body; but how can this he done except when they are come together? As for appointing other days besides the "Lord's day, the first day of the week," no man who trembles at the word of God, would presume to "bind upon the disciples" any such thing; it would be legislating for Christ, changing his "times and laws."

"The first day of the week" is the day on which primitive Christians came together, and their example is as the law to Christians of all ages; for they acted under the eye and instruction of the apostles, to whom the Lord Jesus said, "He that .hears you hears me." The pulpits of the present day call "the first day of the week" Sabbath; but the New Testament does not speak so. As they please to call it Sabbath, so they legislate as to the manner in which it must he observed; instead of obeying the injunction relative to the seventh day Sabbath, that they should make no fire in all their dwellings nor cook their victuals, they enjoin what they please, and very frequently enforce their precepts by the civil power. Thus the fear of man is substituted for the fear of God. Such proceedings can answer only one purpose - by compelling people to be at leisure, they will be more likely to attend before the pulpits.

As our moderns do not keep the "first day of the week" a Sabbath, so neither do they observe it as the "Lord's day." Upon "the first day of the week the disciples came together to break bread" in remembrance of the Lord's death; and as "the first day of the week" comes once in seven, the plain Christian, whose inquiry is, "Lord, what. would you have me do?" needs not the finger of some great divine to point out his duty or privilege in respect to partaking of the "Lord's supper" every "Lord's day." But the customs or traditions of men have made void this institution. The same contempt of his authority who commanded his apostles to teach believers "to observe all things whatsoever he had commanded them," is often manifested in respect to baptism. The scripture very significantly places that ordinance between a confession of "the truth as it is in Jesus," and admission into the churches as members of the faithful body; but the authority men has transferred that ordinance, or something under its name, to the speechless infant, making of "none effect" the ordinance of God.- It is tiresome to follow the steps of corruption.

These, out of many specimens of departure from primitive simplicity, are enough to show that the authority of the Christian lawgiver is not more regarded now than it was in the twelfth or fourteenth century; for though a great part of the professing world may reject this, that, and the other abuse; yet, whilst they do what they please, obey what they like, and cherish whatever abuses may suit their taste, prejudices, or circumstances, how can it be said that they recognize the King of Zion? And, indeed, what better could be expected, when such is the purity and sublimity of the Christian faith, that none can know or appreciate its excellency but by the teaching of God - whilst such is the perversity and depravity of the human heart, that it seems to pervert or contaminate whatever does not correspond with its corrupt principles. Besides, a man might seem to be born to his religion as to his father's inheritance - it forms, as it were, a great part of his patrimony. And whatever it might be that induced some of our forefathers to suffer so nobly in opposing some abuses of Christianity, yet they could not communicate their spirit to their children, and so posterity cease to advance in the work of reform. They prefer the ipse dixit of man to the labour of thinking for themselves. It is thus their prejudices become firm as the foundations of the mountains, and their abhorrence of change is in proportion.

But some will say that these are hard sayings, harsh and uncharitable, and seem like Judging. I answer, that nothing is hard to him whose foundation is eternal truth; even the "wrath which is to come" he views with fearless countenance. No coming storm can move him to dismay. As for the harshness of truth, it will be harsh to the ear fostered and fed by flattery. But if it be uncharitable to speak truth, surely it is more uncharitable to poison with deceit and falsehood. And where is charity when the love of truth is absent? Charity rejoices not in iniquity, but "rejoices in the truth." Charity regards the truth as its true mother, and will pine and die under a step-mother. As respects judging, no judging can be wrong which is measured by the truth on which we stand, and hope to stand in judgment yet to come. Nay, further - a measure of judging is absolutely necessary to every Christian. Is he not to discriminate and recognize the brethren of his Lord? Yes, verily, or he would be neglecting the "new commandment," that peculiar precept, by the observance of which He will distinguish his sheep from the goats, who said, "Love one another as I have loved you." This love, says John, is "for the truth's sake as it is Jesus," dwelling in those that believe it. This love cannot exist where the views of the professing body are not simplified as respects the truth being the sole ground of their only hope, joy, and peace. When, therefore, the plain Christian looks for the "love of the truth" and brotherly charity in the gay and pompous assemblies of the professing world, he is constrained to say, they are not here.

"ORDER IS HEAVEN'S FIRST LAW."

[From the Millennial Harbinger, 1831.]

While, in the absence of Him whose right it is to reign, the upstart rulers and petty despots of this world are tyrannizing over their unhappy subjects, and watching with intense interest those gloomy and portentous clouds which now darken the political horizon; while the French Revolution, like the writing on the wall which "struck o'er midnight bowls the proud Assyrian pale," intimates to them that they have been "weighed in the balance and found wanting;" while, in the midst of the feast, they have perceived their destiny suspended by a single hair, and tumult and confusion, blood and carnage, the roar of artillery and the shrieks of the dying, are heard on every side, you, dear brother, surrounded by rural quiet and domestic peace, and far retired from the arena of political dissension, occupy yourself in the contemplation of the beauties of creation; in tracing the analogies of nature and religion, and exhibiting the order, harmony, and enjoyment, which prevail beneath the government of the Prince of Peace. Blessed indeed are all they that put their trust in him! Thrice happy they who, finding themselves involved in the disorder and confusion consequent upon the fall of the first head of the human family, have returned to their allegiance and adopted as a Leader that glorious One whom God has constituted a Prophet, Priest, and King!

What perfect order and regularity we discover in those parts of the universe which have never departed from the laws originally delivered to them by the Creator! What beauty is exhibited in the still night by the azure canopy which glows above us, spangled with stars! These glorious orbs, sparkling with undiminished brilliancy, though ancient as the sun, have continued to know their appointed course, and to perform all their revolutions with the utmost precision. With so much exactness indeed do these immense bodies go through their various movements, that the astronomer for months, nay years before, can foretell to the minutest division of time, even to the very instant, when their anticipated changes and eclipses shall occur. No deviation of a planet from its orbit has struck a sun from its centre and carried ruin and dismay amongst a thousand worlds. Against the dominion of their Author they have never rebelled. To Him the bands of Orion have ever yielded, and He has controlled the sweet influence of Pleiades. He has brought forth Mazzaroth in his season, and He has guided Arcturus with his sons. The orb of day has continued to issue like a bridegroom from the glowing chambers of the East, and like a strong man has rejoiced to run his daily course. He knoweth also his going down. Nor has the moon forgotten when to display her silvery crescent, nor when full orbed to steal the radiance of the starry host. The earth, also, has still experienced her appointed alteration of seasons. Does the husbandman tremble for his sown fields when the hoary frost of heaven binds up the soil in icy fetters? Or does he despair when winter's snows bury the hills and valleys and all the works of man in "one wild dazzling waste?" Has smiling spring ever failed to unbend the frozen glebe? Has glowing summer neglected to clothe the earth with verdure? And when did the sower not enjoy his harvest-home?

But when we turn from scenes like these, of harmony and peace, to contemplate man, for whose benefit this beautiful order has been instituted, how striking and how melancholy is the contrast. The head has fallen, and long has the body been struggling in the dust! Adam proved incompetent to govern himself, and he was not fit to be the king of men. Accordingly, the human family, deprived of a Leader, yet feeling the need of government; labouring under a consciousness of guilt, without a Priest to mediate and to atone; and ignorant of the character of God, without a Teacher to reveal it, have, in their vain endeavours to supply their wants, delivered themselves up, from days of old, to the dominion of cruel kings, the influence of wicked priests, and the delusions of false prophets.

Here we see a vain Xerxes, in the impotency of his rage, chastising the unruly waves and casting a chain into the sea, while millions follow him to slaughter and destruction. There a deified Alexander is slain by the cup of Hercules - but the kingdom is not yet given to "the most worthy." Here a Nero and a Tiberius vainly strive to glut themselves with human misery and carnage; and there an Alaric leads forward his conquering bands to devastate the fairest portion of the globe. At one time, a voluptuous Heliogabalus is seen at the head of an Empire, and at another, the world trembles at the name of Napoleon the destroyer. Now, men idolize a tyrant; and again, revolting from a king they put themselves under the power of a numerous band of legislators, and instead of the follies of one are willing to endure the absurdities of many. How nation has been arrayed against nation by ambitious leaders, state opposed to state, city to city, and man to his fellow! How, in short, beneath the sway of the oppressor under the title of King, Protector, Sultan, Emperor. Satrap, Bashaw, Czar, or Dictator, we discover the human family in every age naked, dishonoured, imprisoned, manacled, and bleeding!

And if such ill success has attended the endeavours of men to procure for themselves a head worthy to govern, how entirely incompetent have they been to select an acceptable Mediator! Acquainted, we would suppose, with their own character, if they have failed to obtain a ruler to please themselves, could we expect them to find an intercessor who would please God, of whose nature and attributes they were so ignorant as to compare to the creatures of his hand, to four-footed beasts, and creeping things, the invisible Creator who is God over all and blessed for ever? What cruelties have been practised, and what preposterous sacrifices offered, with a view to atone for transgression, and to propitiate an offended Divinity! Here, under the direction of the priests of Chronus, we see mothers forgetful of all the tenderness of their nature, making it a merit to witness without a groan their infant offspring cast into the flaming statue of that idol, and with kisses and embraces hushing the cries of their children, lest the efficacy of the sacrifice should be lost by an appearance of reluctance and regret! There the blood-stained wheels of the car of Juggernaut meet our eyes, where the land is strewed with human bones whitening in the sun, and where dogs and vultures are fed by the hand of superstition; "for there is no pity at Juggernaut, there is no tenderness of heart in Moloch's kingdom." Now we meet a miserable pilgrim on his way to Mecca, or straying far to seek "in Golgotha, him dead who reigns in heaven:" and again, an unhappy votary of Shion is seen, hoping to appease his god by swinging in the air upon hooks fastened in his flesh. At one time, a Curtius, devoting himself to the gods' manes for the safety of Rome, leaps into an unfathomable gulf; and at another, a patriotic Codrus bleeds to satisfy the tutelar deity of his country. But time would fail to speak of the penances and mortifications extorted by false priests to placate directly or indirectly an offended God; the whip of St. Francis, or the discipline of St. Dominic; the stool of repentance; the intercession of Friars, Popes, and pretended Saints; their pardons, indulgences, bulls, and all their trumpery.

Nor is it required to range the fields of ancient Mythology to exhibit the unworthy ideas which have been delivered to man by false prophets respecting the character of the Supreme Being. We do not need to speak of the loves and battles of the heathen deities, the voluptuous paradise of Mohammed, the dreams of Eastern Brahmins, or the fancies of ten thousand religious visionaries who have led the world astray. Their own conduct has sufficiently displayed their views of the Divine character. The horde of vile and barbarous divinities with which they have overspread the world from the regions of eternal frost to India's coral strand, or the burning sands of Africa, prove the degradation into which they have plunged the human family. Here men have been taught to offer sacrifice to the trunk of a tree - there, the pedal with which rice is beaten is raised to godship.

In one country paying divine honours to the river Ganges, they consider it the most acceptable offering to drown themselves in its waters. In other regions they worship serpents, and bow down before the beasts of the field; they pay adoration to monkies, bones, the teeth of elephants, and the feathers of birds. And just in proportion as the character of God (the true standard of perfection) has been lowered, in the same degree has the character of man himself been degraded. Apis brutalized his worshipers, and the example of Priapus could produce no purity. Bacchus and Venus were patrons of debauchery and lust; and the Bacchanalia of Greece, and the Aphrodisia of Cyprus were their schools. What a flood of vice and immorality has issued from this source and deluged the world! How has it been filled with violence, rapine, and murder, by pretended messengers of God! It is not necessary to detail the slaughters of Mohammedanism, or to lift the curtain from the scenes of the Inquisition; suffice it, to say, that false priests and false prophets have involved men in miseries and crimes at which humanity shudders. Professing to be governed by the God of peace and goodness, they have waged wars of extermination; and, fiercer than the hyena, have delighted in torture - have arrayed nations against each other, and engaged them in all the horrors of religious persecution.

What a melancholy picture, then, does the human family present! What confusion, what disorder prevails! What diversity in religion, government, morality, law, manners, and customs! What national peculiarities, antipathies, discords, feuds, and jealousies! No communion, no harmony, no uniformity among men. And how unable have they been to deliver themselves from their oppressors! Like the fable Hydra, presenting the appearance of a many-headed monster, if the steel of a Brutus has crushed an imperial Caesar, an Anthony and an Octavius have instantly sprung up to rivet the chains of despotism; if the strong arm of popular indignation has here dethroned a tyrant, innumerable leaders have plunged the slate into anarchy and ruin. Thus has it ever been, and thus will it ever be until the Avenger, coming in the glory of his strength, shall sear the nations with a flaming brand!

But let us turn from the contemplation of the miseries and divisions of the human family, to inquire for a moment their cause. And since we have seen that peace and harmony have been preserved in those parts of the universe which have not deviated from the laws originally delivered to them, we can impute the disorders of mankind to no other cause than this, that they departed from the order in which they were originally placed by the Creator; that man has forsaken the principles which were delivered to him at the beginning. "He put forth his hand and did eat." Here we behold the true source of error! The spark that hath set the world on fire! the small seed which, darting its roots deep into the earth, has stretched its vigorous arms to the skies, and seems to bid defiance to the storms of heaven!

The substitutes which men have sought out shew their need of a true head, as false coin proves the poverty of its possessor. Had they not felt their want, they would not have endeavoured to supply it. Had they not been sensible that they had sinned, they would not have recognized the necessity of atonement and intercession; and had they not known themselves ignorant of God's character, they would not have sought for teachers to reveal it. And it would ill become any one, to infer from the ill success which has attended the attempts of mankind to procure a true guide, that such an one has no existence. The existence of a counterfeit proves the existence of something genuine. For a counterfeit is predicated upon a previous knowledge of that which is true, and derives its success from the confidence already placed in that of which it is merely the appearance. Have men, then, usurped the power of God, and sought to free themselves from his authority? Have they paid to others the homage due to him? Has Satan deluded the world by means of false gods, false kings, false prophets, and false priests? Here we might rest the argument and argue from these very facts the certain existence of a Living and True God, a glorious King, a True Teacher, and a holy Priest.

"Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers took council together against the Lord and against his anointed, saying. Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh; the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set MY KING upon my holy hill of Sion. I will declare the decree; the Lord hath said unto me. Thou art my SON, this day have I begotten thee. Ask of me and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shall break them with a rod of iron; thou shall dash them in pieces like a potter's vessel. Be wise therefore, O! ye Kings, be instructed ye judges of the earth. Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are all they that put their trust in Him."

How eminently fitted must the Son of God indeed be to supply the wants of the human family. Acquainted with the order, beauty, and perfection of the government of the universe; possessed of the power, glory, and wisdom of his Father, and knowing what is in man, how well qualified must he be to rule the nations of the earth! Unlike the first Adam, he withstood the temptations of Satan and shewed his .capacity to govern, being himself unconquered. The mighty one who has overthrown the proudest monarchs; he overcame, and having triumphed over sin, death, and Satan, the heavens have acknowledged him as worthy to receive riches, and honour, and power, and glory, and blessing; and when he comes to claim the kingdoms of the world, he will be revealed in his glory as the King of Kings and Lord of Lords. Vain mortals have claimed the honours of the Deity and have aped his power. The treacherous sandal betrayed the mortality of Empedocles, and the imitative thunders of Salmoneus and Caligula could not save them from retributive justice. But when the King of Kings comes, the trump of God shall announce his presence; the trembling earth shall own her rightful Lord, while they that are in their graves shall hear his voice; the government shall be upon his shoulders - and then, dear brother, we shall have a joyful day!

He is also constituted a Priest for ever, after the order of Melchisedec. A sacrifice of nobler name and richer blood than the Lamb of God could not be offered up to atone for the sins of man, and to exhibit to them the justice and mercy of the Author of their existence. As the children were partakers of flesh and blood, he also took part of the same. As he was tempted, he knows how to succour those who are tempted - and what more prevalent intercessor is there with a Father than a beloved Son? As a Prophet, who can equal him who is perfect in wisdom, who knows all things, who is the First and the Last? He spoke as never man spoke. He possessed the riches of knowledge and understanding. What beautiful thoughts compose his discourse! What ennobling sentiments, what sublime views of God and nature he has delivered! In the midst of an age of darkness and of ignorance, in his teachings we behold nothing unworthy of infinite perfection; nothing derogatory to divine wisdom; nothing incompatible with the divine character. All is simple, all is pure, all is peaceable, every thing calculated to happify the condition and exalt the character of man. But who shall speak of his perfections? Who shall display the glories of Him who is the effulgence of the Fathers glory, and the exact image of his substance; who upholds all things by the word of his power; who hath light and immortality dwelling in him? - To whom be glory now and for ever. Amen.

ALUMNUS.

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

NO. 2.

In our last essay it was, we hope, fully proved, that with regard to the truth to be believed and the evidences of it, we owe every thing to the gracious ministrations of the Holy Spirit. The matter of faith preached is, that "Christ died for our sins, was buried, and is risen from the dead;" but even this fact is attributed to the immediate agency of this Glorious One. He, therefore, may be said to have made the truth, as well as by the most illustrious displays of his power in its behalf, to render it credible to men. His testimony in its behalf consists of miracles and prophecy, but it is with the first of these only we have to do in our present essay. The term miracle is general, and comprehends not only those displays of power whose legitimate and single purpose was to establish the fact that Jesus was risen from the dead, but the gifts also which were vouchsafed to those that believed, and whose primary intent was to fill with light and wisdom the new converts to our holy religion.

It has often been asked, what necessary connexion is there between a miracle and a revelation from Heaven? If the term miracle is properly defined to be "the suspension of some known law of nature," the connexion will be as follows:- The suspension intimates the certain presence of a power superior to the law, and this is all it proves. The miracle, I say, only proves that a power superior to law operates in its suspension, but the moral character of the agent is to be deduced from the nature of the miracle combined with the end for which it is said to be performed.

The miracles of our Saviour are chiefly of a beneficent kind, and the declared end of them is to establish a mission the most salutary. From a consideration of the character of his miracles and the salutary end for which they were wrought, we are constrained by the rules of right reason to believe that they were effected by the Spirit of God, and not by Beelzebub, as the infidel Jews evilly suggested. The moral character of the power is to be known by its effects; and so the Saviour, as a key to guide us in this difficult step, tells us that we are in this case to judge as in the case of trees bearing fruit. If the fruit is good, the tree is good - if bad, the tree is bad. If the miracle is of a beneficent character and its declared end good, the agent by whom it is effected is good. It was not our Saviour's finger that performed the miracles - his touching the cured was only to connect the miracle with the end for which it was wrought, viz. to show that he was the Messenger of the Most High, that this display of power was in behalf of his pretensions, and not of others who might be present. The work of the Holy Spirit in this respect, then, is most glorious, and becoming Heaven in the highest degree.

The Jewish religion and the Christian are the only two religions that ever were received by men, purporting to be confirmed by miracles. Neither the Mohammedan religion nor any system of pagan superstition at its first publication claimed the evidence of miracles. On this topic we shall present an extract from Dr. Campbell's "Essays on Miracles," in reply to Mr. Hume. He says: "Can the pagan religion - can, I should rather say, any of the numberless religions (for they are totally distinct) known by the common name of pagan, produce any claim of this kind that will merit our attention? If the author knows of any, I wish he had mentioned it; for in all antiquity, as far as my acquaintance with it reaches, I can recollect no such claim. However, that I may not, on the one hand, appear to pass the matter too slightly; or on the other, lose myself, as Mr. Hume expresses it, in too wide a field, I shall briefly consider whether the ancient religions of Greece or Rome (which of all the species of heathenish superstition are on many accounts the most remarkable) can present a claim of this nature. Will it be said, that the monstrous heap of fables we find in ancient bards, relating to the genealogy, productions, amours, and achievements of the gods, are the miracles on which Greek and Roman paganism claims to be founded?

"If one should talk in this manner, I must remind him first, that these are by no means exhibited as evidences, but as the theology itself; the poets always using the same affirmative style concerning what passed in heaven, in hell, and in the ocean, where men could not be spectators, as concerning what passed upon the earth. Secondly, that all those mythological tales are confessedly recorded many centuries after they are supposed to have happened; no voucher, no testimony, nothing that can deserve the name of evidence having been produced, or even alleged in proof of them. Thirdly, that the intention of the writers seems to be solely the amusement, not the conviction of their readers; that accordingly no writer scruples to model the mythology to his particular taste, or rather caprice; but considering this as a province subject to the laws of Parnassus, all agree in arrogating here the immemorial privilege of poets to say and feign, unquestioned, what they please. And fourthly, that at least several of their narrations are allegorical, and as plainly intended to convey some physical or moral instruction, as any of the apologues of Aesop. But to have said even thus much in refutation of so absurd a plea, will perhaps to many readers appear superfluous."

Leaving, therefore, the endless absurdities and incoherent fictions of idolaters, I shall inquire in the next place, whether the Mohammedan worship (which in its speculative principles appears more rational) pretends to have been I built on the evidence of miracles.

Mohammed, the founder of this profession, openly and frequently, as all the world knows, disclaimed such evidence. He frankly owned that he had no commission nor power to work miracles, being sent by God to the people only as a preacher. Not, indeed, but that there are things mentioned in the revelation he pretended to give them, which, if true, . would have been miraculous; such are the nocturnal visits of the angel Gabriel, (not unlike those secret interviews, which Numa, the institutor of the Roman rites, affirmed that he had with the goddess Egeria) his getting from time to time parcels of the uncreated book transmitted to him from heaven, and his most amazing night journey. But these miracles could be no evidences of his mission. Why? Because no person was witness to them. On the contrary, it was because his adherents had previously and implicitly believed his apostleship, that they admitted things so incredible on his bare declaration. There is indeed one miracle, and but one, which he urges against the infidels, as the main support of his cause; a miracle for which even we in this distant region and period, have not only the evidence of testimony, but, if we please to use it, all the evidence which the contemporaries and countrymen of this military apostle ever enjoyed. The miracle I mean is the manifest divinity, or supernatural excellence, of the scriptures which he gave them; a miracle concerning which I shall only say, that as it falls not under the cognizance of the senses, but of a much more fallible tribunal, taste in composition, and critical discernment, so a principle of less efficacy than enthusiasm, even the slightest partiality, may make a man, in this particular, imagine he perceives what has no reality.

Certain it is, that notwithstanding the many defiances which the prophet gave his enemies, sometimes to produce ten chapters, sometimes one, that could bear to be compared with an equal portion of the perspicuous book they seem not in the least to have been convinced that there was any thing miraculous in the matter. Nay, this sublime performance, so highly venerated by every Mussulman, they were not afraid to blaspheme as contemptible, calling it "a confused heap of dreams," and "the silly fables of ancient times." While modern sceptics would tell us of miracles wrought in support of paganism, and of the Roman priesthood, they have not as yet attempted to say that either the "lying wonders " of the " mother kirk," or the false miracles of the Pagan temples, were exhibited in the first exhibition of a religion or for the establishment of it. Mr. Hume, indeed, would compare the miracles of Christ and his apostles to some things he calls Pagan and Popish miracles; - but there is not, in fact, one point of coincidence or resemblance between them. What were the tales of Alexander of Pontus, the celebrated Pagan fortune-teller, or of Vespasian the Roman Emperor, in common with the miracles of Christ and his apostles? What has the miracle reported in the memoirs of the Cardinal De Retz, or those said to have been performed in the church-yard of Saint Medard, at the tomb of Abbe Paris, to do with the Christian miracles? Is there one point of coincidence in the alleged design of these miracles, or in their character and use? Not one. Mr. Hume himself was constrained to yield the point. And those miracles mentioned by Mr. Hume were the best suited to his design of any " lying wonders" in the annals of the world.

Those Pagan and Popish miracles, as far as the sceptic has introduced them, were not wrought in confirmation of any new religion as proofs of its divine origin. The cures said to have been performed, were, even by their own testimony, few in comparison to the number of applicants who received no cures, and few in comparison to the number who were thrown into diseases in seeking remedies. In these false miracles impostures were often detected, and proved, and as Dr. C. has shown that all the cures said to have been effected were such as could have been effected by natural means. Again, none of those cures were instantaneous; many of them were the effects of medicine before used, and in many instances the maladies had evidently abated before application for remedies were made. Many of those miraculous cures were incomplete, and the relief afforded was in many instances temporary. Now if all the false miracles which one of the most ingenious and most learned of unbelievers was able to assemble from history and from fable, were liable to all the above imputations; and if the gentleman himself who advanced them was put to silence on these grounds, how transcendent this species of evidence afforded to our holy religion. The miracles wrought by the Holy Spirit in attestation of the preaching of the apostles, were numerous, public, beneficent; no imposture was ever detected, the adversaries of the Christian faith themselves being judges; the cures were always instantaneous, always complete, and always permanent. To this Holy and Eternal Spirit, then, is every Christian indebted for that most splendid and powerful of all evidence, which puts out of countenance all opposition, which covers with shame and confusion the subtle and presumptuous infidel, and which, in fact, presents the whole phalanx of opposers to the Christian faith in the same ridiculous and absurd attitude as the dogs in the fable, which conspired to bark down the moon walking in brightness.

We must reserve our remarks on spiritual gifts to the next essay, which in the department of miraculous evidence, are the most triumphant and glorious of all.

A. C.

A RESTORATION OF THE ANCIENT ORDER OF THINGS.

NO. 5. - ORDER OF WORSHIP.

We shall now inquire what was the ancient order of worship in the Christian church. Preparatory to this it may be expedient to consider whether there be any divinely authorized worship in the assembly of saints. As this is a theme of great importance, and of much difficulty with some, we shall bestow some attention to it. And in the first instance we shall attempt to demonstrate from rational principles, that there is a divinely instituted worship for the assemblies of disciples. In order to do this as convincingly as possible, and to circumscribe the arena of conjecture, we shall take but two positions, which we hope to hold as impregnable fortresses against all assault. These we shall exhibit in the form of dilemmas. The first is, either there is a divinely authorized order of Christian worship in Christian assemblies, or there is not. This every man must admit, or cease to be a man. Now to remove all ambiguity from the terms of this dilemma, we shall explicitly state that, by a Christian assembly, we mean a congregation or assembly of disciples meeting in one place for social worship. The day agreed upon by Christians for this meeting is the first day of every week. By the phrase, "order of Christian worship," we do not mean the position of the bodies of the worshippers, nor the hour of the day in which certain things are to be done, nor whether one action shall he always performed first, another always second, and another always third, &c. though in these there is an order which is comely, apposite, or congruous with the genius of the religion, and concerning which some things are said by the apostles; and, perhaps, even in some respects, these things may be determined with certainty as respects the practice of the first congregations of disciples; but that there are certain social acts of Christian worship, all of which are to be attended to in the Christian assembly, and each of which is essential to the perfection of the whole as every member of the human body is essential to the perfect man - is that which we wish to convey by the phrase, "order of Christian worship." These remarks may suffice in the mean time to prevent misapprehensions; but in the prosecution of our inquiries every ambiguity will be completely removed. We shall now repeat the first position we have taken - either there is a divinely authorized order of Christian worship in Christian assemblies, or there is not.

On the supposition that there is not, then the following absurdities are inevitable; there can be no disorder in the Christian assembly; there can be no error in the acts of social worship; there can be no innovation in the department of observances, there can be no transgression of the laws of the King. For these reasons, viz. where there is no order established there can be no disorder, for disorder is acting contrary to established order; where there is no standard there can be no error, for error is a departure or a wandering from a standard; where there is nothing fixed there can be no innovation, for to innovate is to introduce new things amongst those already fixed and established; and where there is no law there can be no transgression, for a transgression is a leaping over or a violating of legal restraints. Those, then, who contend that there is no divinely authorised order of Christian worship in Christian assemblies, do at the same time, and must inevitably maintain, that there is no disorder, no error, no innovation, no transgression in the worship of the Christian church - no, nor ever can be. This is reducing one side of the dilemma to what may be called a perfect absurdity.

But, to make this matter evident to children as well as to men, we will carry it a little farther. One society of disciples meets on the first day morning and they all dance till evening, under the pretext that this is the happiest way of expressing their joy, and when they have danced themselves down they go home. Now in this there is no disorder, error, innovation, or transgression, for there is no divinely authorized order of Christian worship. The reader will observe that we do not suppose human laws or regulations of any consequence in this matter. Men may regulate the worship they require for themselves and for one another; and in relation to those regulations there may be disorder, error, innovation, and transgression. But as none but the Lord can prescribe or regulate the worship due to himself and profitable to us; so, if he have done it, human regulations are as vain and useless as attempts to prevent the ebbing of the sea or the waxing or waning of the moon. But to proceed: Another society meets for worship, and they sing all day; another shouts all day; another runs as in a race all day; another lies prostrate on the ground all day; another reads all day; another hears one man speak all day; another sits silent all day; another waves palm branches all day; another cries in the forenoon and listens to the organ in the afternoon; and it is all equally right, lawful, orderly, and acceptable; for there is no divinely authorized order of Christian worship. We are then, on the principles of reason, constrained to abandon this side of the dilemma, and give up the hypothesis that there is no divinely authorized order of Christian worship. Now as one of the only two supposable cases must be abandoned, it follows by undeniable consequence, that there is a divinely authorized order of Christian worship in Christian assemblies.

Our second position we hope to make appear equally strong and unassailable. Having now proved that there is a divinely authorized order of Christian worship in Christian assemblies, our second dilemma is, either this Christian worship in Christian assemblies is uniformly the same, or it is not. To clear this position of ambiguity, it will be observed that we speak of the assembling of the disciples on the day agreed upon for the purpose of social worship, and that the same acts of religious worship are to be performed on every first day in every assembly of disciples, or they are not. If the same acts of worship, or religious ordinances, or observances, be attended to in every assembling of the saints, then their worship is uniformly the same; but if not, then it is not uniformly the same. The position we again repeat, this exposition being given, Either the Christian worship in Christian assemblies is uniformly the same, or it is not.

We shall follow the same method of demonstration as in the preceding dilemma. We shall take the last of the only two supposable cases and try its merits. It is not uniformly the same. Then it is different. These differences are either limited or unlimited. If they are unlimited, then it is uniformly different; and what is uniformly different has no order, standard, or rule, and thus we are led to the same absurdities which followed from supposing there was no divinely authorized order of Christian worship; for a worship uniformly different is a worship without order. But supposing that those differences are limited, those limitations must be defined or pointed out somewhere. But they are not. Now differences that are no where limited or pointed out are unlimited, and consequently may be carried ad infinitum, which is to say there is no order appointed, and thus we are again encompassed with the same absurdities.

To level this to every apprehension, it may be remarked that the worship of the Jews, though divinely authorized, was not uniformly the same. The worship at the feast of Tabernacles, at Pentecost, at the Passover, and in different seasons of the year, and even of the Moon, varied from what was attended to on ordinary occasions. These varieties and differences were pointed out in their standard of worship. But no such varieties are pointed out, no such differences are ordained in any part of the standard of Christian worship. Yet we find amongst the professed Christians as great variety existing as amongst the Jews - though with this difference, that the divine authority ordained the one, and human authority the other. The worship of a class meeting, of a camp-meeting, of a monthly concert, of an association, of a sacramental occasion, of a preparation, and of an "ordinary Sabbath," differ as much as the Jewish Passover, Pentecost, annual atonement, or daily sacrifice. Now there were in the Jewish state solid and substantial reasons for all these varieties, but in the Christian state there is no reason for any variety. The changing types of the Jews religion have received their consummation, and now there exists at all times the same reasons for the same observances. There is no reason why a society of disciples should commemorate the death or resurrection of Jesus on one first day more than another. All the logic and philosophy of the age, as well as the New Testament, fails in producing one reason. He that invents or discovers it, has discovered a new principle. But we are only establishing or demonstrating on rational principles that the worship of a Christian assembly is uniformly the same, and the method we have chosen is that of supposing the contrary and reducing the hypothesis to an absurdity, or a series of absurdities. In brief, the sum of our remarks on this position is, that if the worship of the Christian church is not uniformly the same, then it is either occasionally or uniformly different. If uniformly different, then there is no established order, as proved in the first dilemma; and if occasionally different, there must be some reason for these varieties; but no reason exists, therefore a difference without reason is irrational and absurd. It follows then that there is a divinely authorized order of Christian worship in Christian assemblies, and that the worship is uniformly the same, which was to be demonstrated on principles of reason.

These positions are capable of rational demonstration on other grounds than those adopted; but this plan was preferred because it was the shortest, and, as we supposed, the most convincing.

This is only preparative or introductory to the essays which are to follow upon the ancient worship of the Christian church. We are hastening through the outlines and shall fill up the interior after we have given an essay on each of following. topics. They continued stedfastly in the apostles' doctrine - in breaking of bread - in fellowship - in prayers - praising God. As we have paid more attention in the general to the apostles' doctrine than other items, our next essays will be on the breaking of bread, the fellowship, and prayers of the primitive church.

Hoping that the Christian reader will bring all things to the test, and hold fast that which is good, we bid him adieu for the present.

A.C.

THE MILLENNIUM.

NO. 1.

All the promises do travail and are burdened with a glorious day of grace. The nations of this world are all to become the kingdoms of our King - they are to submit to his government, and to feel the benign and blissful influences of his sceptre. This is the expectation of almost all the saints now living, as it was the expectation and the prayer of all those who have fallen asleep. The present essay proposes not to enter closely nor minutely into the development of the promises nor the prophecies relating to what is usually called "the Millennium." This we propose to do with great deliberation and with much detail. But we must approach it cautiously and gradually. We wish to discriminate and to draw the line accurately between what is certain and what is conjectural upon this subject. We shall, then, in the present essay, attend to the following items:-

1. We shall adduce a few testimonies from the holy oracles, warranting the expectation of the complete triumph of Christianity over the whole world.

2. Offer some reasons why no sectarian establishment can admit of this spread and triumph of Christianity; or why the foundation of no sect can be the basis of the Millennial Church.

3. Suggest the only foundation on which the Millennial Church can be reared.

A few remarks on these topics, as introductory to further developments, is all we can at present propose.

1. That there is reason, clear, full, and abundant, to justify the expectation that the reign of favour, or the government of Jesus Christ, shall embrace, under its most salutary influences, the whole human race, or that there are plain, literal, and unfigurative, as well as figurative and symbolic representations, in both Testaments, which authorize us to expect a very general, if not a universal spread of evangelical influences, so that the whole race of men, for a long period of time, shall bask in the rays, and rejoice in the vivifying power, of the Sun of Righteousness, the following passages, taken in their connexion, unequivocally declare.

Psalm 72:8-10, speaking of David's Son, of him who was the Root and the Offspring of David, the Spirit saith, "He shall have dominion also from sea to sea, and from river (Euphrates) to the ends of the earth. They who dwell in the wilderness shall bow before him, and his enemies shall lick the dust. The kings of Tarshish and of the lsles shall bring presents; the kings of Sheba and of Seba shall offer gifts, yea, all kings shall fall down before him; all nations shall serve him." Isa. 2:4. "And he shall judge among the nations, and shall rebuke many people; and they shall beat their swords into ploughshares and their spears to pruning hooks. Nation shall not lift up sword against nation; neither shall they learn war any more." Is. 11:12. And he shall set up an ensign for the nations; and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." Daniel 7:27. "And the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the Most High, whose kingdom is an everlasting kingdom; and all dominions shall serve and obey him." These are but a single cluster from the vines of Eschol - a mere intimation of the blissful prospects which David, Isaiah, and Daniel open to us.

Paul, too, assures us, that "blindness in part happened to Israel, until the fulness of the Gentiles come in" - "for if the fall of the Jews were the riches of the world, and the diminishing of them the riches of the Gentiles, how much more their fulness! And so all Israel shall be saved. - For God hath shut up all for disobedience, that he might have mercy upon all." And John, after portraying the fall and utter ruin of Babylon, presents to us the binding of Satan, and all the kingdoms of the world doing homage to the King of kings for a thousand years. Yes "the little stone becomes a great mountain, fills the whole earth, and the knowledge of the Lord covers the whole earth as the waters cover the channel of the sea." These unequivocal intimations warrant the sure and certain expectation of the universal spread and triumph of Christianity. This much for the present, in proof of the first item.

2. Now for the second. There is no platform in any of the great sects of Christendom on which to rear this glorious superstructure. They are all too narrow and too weak. They are too narrow. The foundation on which every sect is reared, is a certain class of opinions, inferences, or deductions from the scripture premises, as they pretend, or what some call the doctrines, the essential doctrines of Christianity.

We assume it for a principle, and when we are called to prove it, the proof is ready, scriptural, and rational. I say, we assume it for a principle, that the union of Christians, and the destruction of sects, are indispensible prerequisites to the subjection of the world to the government of Jesus, and to the triumphant appearance of Christ's religion in the world. While the Army of the Faith is enlisted under so many different generals, and fighting under so many different ensigns, they may make havoc upon one another, but it is impossible they can convert the world.

General Calvin, with his ensign, and his standard-bearers, carrying and waving in the air his five stars over the heads of his troops, has been three hundred years in the field. And what has he achieved? General Arminius marched from Leyden about sixty years after him, with an ensign of a different colour, marked with five moons. And what has he achieved? The two armies met for a pitched battle on the plains of Dort, A.D. 1618, and after skirmishing for a few days without coming to a general engagement, they drew their tents and marched. The captains and generals, the whole staff of General Arminius had been valiant, courageous, and daring as that of General Calvin, and they had been more successful in war. Various detachments from each grand army have mutinied against the commander in chief, and whole brigades have filed off under various brigadiers. And now after fighting for almost three centuries, there is no more appearance of a general pacification than there was when they first displayed the flag. The Christian armies are constantly fighting against each other, and while old Satan has managed to keep them fighting about grace and works - about rites, forms, and ceremonies, he has made vast levies, built fortresses, accumulated his munitions of war, until he is more invulnerable now than when General Luther began his march from Wittemberg, and raised his ensign against King Leo X.

The Prince of Darkness and the King of Saints have been, and still are, the two great and moral belligerents. The Prince of Darkness has long commanded his troops in person; while the King of Saints and Prince of Peace has, for various reasons some of which we can develope, entrusted the management of his affairs to different ranks of agents. Determined to achieve a glorious victory, he has permitted the battle to be fought by the weakest of his troops, and has armed them with a panoply, the only offensive weapon of which is the sword of the Spirit. The Prince of Darkness has been led into several ambuscades; and the greatest of all is that which is now in operation. But the army of the peace must be corrected of several great mistakes into which they have fought with so little success against the common foe; and must put on the whole armour of God before they can achieve one glorious victory. They have been fighting with mercenary troops, hired into the service, not from love to the King, but from love to the wages; and they have been fighting with straws in their hands, and scraps of paper with pictured opinions about the modus operandi, the theory of fighting. And worse than all, and most to be deplored, they have made war upon themselves, and fought against each other about the best mode of fighting the great antagonist.

Our King, when on the theatre of war, taught us a lesson which ought never to be forgotten. He said "By intestine broils any kingdom may be desolated, one family falling after another. Now if there be intestine broils in the kingdom of Satan, how can that kingdom subsist?" And surely, none will refuse to add, upon principle and analogy, "If there be intestine broils in the kingdom of Jesus, how can that kingdom subsist?" It cannot subsist. The kingdom of the clergy, or antichristian kingdom, has almost laid it desolate and in ruins.

The sword of the Spirit has been changed into the Spirit of the sword; a new weapon indeed! The troops fighting with the Spirit of the sword have become obstinate and inflated, until they cannot fight, except against their own commanders. They have thrown the sword of the Spirit away as imbecile and useless, and issued millions of Spirits of the sword, in the forms of missiles, designated creeds and tracts. Thrown into broils, and embittered against each other, their success is only in defeating one another. The kingdom of Jesus cannot subsist under this economy, and certainly cannot prove an efficient foe to the enemy of saints.

To drop the figurative, and to appear in the most literal garb. The platforms of the sects are too narrow. Few can unite upon them. A religion or a faith upon inferences, is an intellectual thing. It is an intellectual operation. It requires men to be well trained by logic and philosophy to make out a creed; and it requires just as much logic and philosophy to understand it, and to perceive that the inferences are well drawn. Few, therefore, can unite upon any one creed of opinions and inferences. The union that subsists in any one sect, built upon such inferences, is a union resolvable into ignorance and authority. I know so much of human nature as to authorize me to affirm that if any one sect (say the Presbyterian for example) were to invite their own people to examine their own creed, and to decide whether the inferences were fairly drawn, and then to insist upon an agreement in opinion, they would fall into a hundred sects in a short time. Almost every man who presumes to examine them, and assumes a little independence, becomes, in the estimation of his brethren, a heretic. They have, for the sake of peace, to keep their creed as much out of sight as possible, and to teach it without seeming to teach it.

I do not now object to the contents of any one of them, nor argue their merits or demerits. This I have finished long since. All I here say is, that they are too narrow to be the foundation of the Christian, or, if any one pleases, the "Millennial Church." On no platform in Christendom can larger societies exist than do already exist. They will, and they must, divide into smaller and smaller factions. Does not experience, does not the news of every day make this as evident as light itself? Instead of all the world becoming Quakers, the Quakers are falling into two parties; instead of all the world falling in upon John Wesley's platform, have not his followers fallen into two or three ranks? Behold the seven sects of Presbyterians, and the fourteen sects of Baptists! Why, then, pursue a scheme which every day proves abortive and insufficient?

But I said they are not only too narrow, but also too weak. The cords which an agreement in opinion furnishes cannot long hold together those who are bound by them only. They are too feeble. The cord of five strands, woven in the manufactories of Geneva or Leyden, is not strong enough to bind five men together who perfectly coincide in opinion, but differ in their interests. Let but a small gale of passion or pride swell the sails - away goes the cordage! Two Calvinists once in a familiar tete-a-tete, forcibly taught me this lesson. They had differed a little in opinion on one single point of the essentials of the system. A. explained the matter to B.'s satisfaction. So soon as an agreement in opinion was expressed there was no more need for a word upon religion. After a silence of about a minute, "Well," said B., " who will he our next President - Adams or Jackson?" On this they did not agree. Their voices rose with the argument, and soon they became insolent to one another. Finally, says A., in an angry tone, "You Adamites and Hartford Convention folks ought to have a government for yourselves; I do not like to live among you. Good evening!"

Christianity presents other attractions - stronger cords than these. Its gravitating principle, when fairly developed, and clearly apprehended, is stronger than death; and its attractive powers can even rend the strong ties of natural affection.

All who belong to the popular systems are not governed by opinions only; nay, indeed, many of them love for the truth's sake; but I speak of the bonds of union as such, and with a design to show that any agreement in inferential reasonings, judgments, or opinions, oral or written, never can achieve what they propose; never can unite Christians in the bonds of peace and affection. Potent are they to sever, rend, and alienate; but impotent to unite, harmonize, and cement Christian society. Experiment and example are more convincing than theory; and will it not suffice to point to the schisms and factions that are rending the societies daily which are united in essential opinions, but divided in passion, pride, and taste, about a preacher, a meeting house, a wedding, or a christening party? All the platforms, all the foundations of the sects are, therefore, too narrow and too weak to sustain the Millennial Church; and, therefore, must be pulled down.

3. And this leads me to the third item - and that is to inquire, What will be substituted in their stead? To this I answer, THE BELIEF OF GOSPEL FACTS UPON SCRIPTURE EVIDENCE. If, upon any human scheme, creed, or platform the Millennial Church should be built, what would it be? Ask every sect, one by one, this question, and what answer will each present? Every one saith, "Upon mine; because, forsooth, nighest the scriptures." This answer is proof positive that it can never he accomplished on such grounds. It would be incomparably more easy to convert all the world to Jesus Christ than to John Calvin - or to any of the illustrious Johns. All Christian sects acknowledge the same gospel facts. Every notable fact is so plain and evident from the record, that no one crediting the record can mistake the facts. When this matter comes fully to be developed, I hope to be able to evince that all the sects need to circumcise their creeds - to detach from them the mysteries of human origin - and when every sect shall have detached from its creed all that they learned from the founder of the creed or sect - they will find that nothing remains but the Bible.

But this is only talking after the manner of the sectaries. We never expect that the sects will have a meeting to agree on principles of union. Nor would we wish to see such a meeting on any sectarian principle. But we will attempt to show that there will be, or that there is now, a scheme of things presented, in what is called the Ancient Gospel, which is long enough, broad enough, strong enough for the whole superstructure called the Millennial Church - and that it will alone be the instrument of converting the whole human race, and of uniting all Christians upon one and the same foundation.

This will not be the work of a single essay. To expose it, to sustain it, to fortify it against all attacks, will require much minute attention to the oracles, the human mind, the trains of reasoning, the systems of education under which infants are brought up, with the influences of the present systems, contravening, counteracting, and prostrating the great scheme called "the wisdom and the power of God unto salvation."

If the gospel facts are all believed, and the authority of Jesus Christ regarded, we have every thing which Christianity presents to redeem, save, purify, and happify the world.

To purge Christianity, so called, of every thing extraneous, is more than half the work requisite to restore the ancient order of things. For as God has nothing better to propose to the world than what he proposed some two thousand years ago, all that the world needs to its happiness, and all that is necessary to bring us into the millennial enjoyments, will be to have the ancient gospel and the ancient order of things clearly, fully, and faithfully propounded to us. I know at least a thousand men so much improved by the ancient gospel, that all that is necessary to the enjoyment of the millennial glory and felicity, is to get a majority of society, or, if you please, mankind generally, as much under its influence as this thousand, in order to have glory to God in the highest, peace on earth, and good will among men.

1830.

A.C.

WEEKLY COMMUNION.

"Every week, at least, the table of the Lord should be spread for Christian assemblies" - Calvin's Institutes.

"The Independent churches in England," says the biographer of Dr. Owen, "at the beginning observed the Lord's supper every first day of the week."

In the Baptist Confession of Faith, published in 1611, is the following article:- "That every church ought, according to the example of Christ's disciples, primitive churches, upon every first day of the week, being the Lord's day, to assemble together to pray, prophecy, praise God, and break bread, and perform all other parts of scriptural communion for the worship of God, and their own mutual edification and the preservation of true religion and piety in the church." - Crosby's Hist. Baptists, vol. 2.

"When we speak of innovation in the church of Christ, we are not to inquire what was done by our fathers, but what was the order of the church from the beginning? How did Christ ordain? How did his Apostles conduct? In what state did they leave the churches? Now it is notorious that during the three first centuries of the Christian era communions were held with a frequency, of which, among us, we have neither example nor resemblance. It is also notorious, that the original frequency of communion declined as carnality and corruption gained ground; and it is no less notorious, that it has been urged as a weighty duty, by the best of men and the best of churches, in the best of times. It is demonstrable that among the primitive Christians the celebration of the supper was a part of the ordinary sanctification of the Lord's day. In this manner did the spirit of ancient piety cherish the memory of a Saviour's love. There was no need of reproof, remonstrance, or entreaty, &c." - Dr. Mason, of New York.

MEETING HOUSES.

As the disciples are now engaging in the erection of houses of worship in various portions of the United States, it may not be unseasonable to offer a few remarks on this business.

It cannot be doubted by those who reflect upon all that operates upon the human mind, that convenient and comfortable houses for the public worship of Christian congregations, and for the accommodation of those who may be induced to visit their assemblies, are as necessary as private dwellings for our families and friends. He who wishes to enjoy domestic life and the sweets of social intercourse, provides himself, if in his power, with a house sufficiently commodious. If a congregation wish to prosper and increase, they must have some place in which to assemble, and to which to invite those whom they desire to see partakers of the blessings and honours of the family of God. We must erect a stand on which to place the lamp, if we would have ourselves or others to enjoy its light. We must not complain that our worship is not attended, nor our discourses and admonitions heard, if there be no provision for hearers or attendants. Places of meeting are just as necessary as paper and ink for the spread of truth.

But as this is almost universally admitted, we proceed to ask why is it that Christians are so remiss in contributing for this good work? Pagans could contribute liberally to the erection of splendid temples - Jews could erect synagogues in every city and village - the sectaries can spend their myriads in building what they call "churches;" and some of us disciples are as fearful of spending money in this way as of committing sacrilege. If we apply our money to better purposes, it is well, and will tell well hereafter; but if we save money from the cause of our Master, to beautify and adorn our own mansions, while there is no place provided for the exhibition of the truth, nor for the comfort of our brethren, what do we more than others? - Nay, indeed, we do less.

But it may be said, "they have foolishly or formally lavished thousands from ambition, pride, or vanity, or for the gratification of a false superstition, and we are wiser than they." Well, be as pious as they, and offer no incense to pride or vanity. It requires much less expense of time and money to be humble than to be proud; to be comfortable than to be fine; to be Christians, than to be Jews or Mohammedans. But if idolatry has more power over the avarice of its votaries than the gospel has over our cupidity, in what does our religion excel? It. is false logic to refuse the God of heaven the honour of a place of meeting for his praise, because Pagans have reared temples to idols.

The point, however, before us, is the mode or style in which Christian synagogues should be erected. There appears to be no great taste in this business. Stately synagogues, with tall steeples, lofty pulpits, and magnificent galleries, are a satire upon the Christian profession. A Christian meeting-house ought to be humble, commodious, and free from all the splendour of this vain and sinful world. Were we called upon to project a meeting-house consonant to reason and religion, we should have to describe one which we have never seen. It should be a one story house, without steeple, galleries, or pulpit. The floor should be an inclined plane, descending from the entrance one foot in every eight or ten. The Lord's table and the seats for the elders of the congregation should be at the remote end, opposite to the entrance, and consequently on the lowest part of the floor, visible to every eye in the house. To those acquainted with the philosophy of sound it would be unnecessary to say anything on the superior ease of speaking and of hearing in a house so fashioned; nor is it necessary to say that the facility of seeing the speakers would be equal to the facility of speaking and hearing. These are matters most apparent

The house should be so divided that both the members of the church and the attending public might be equally well accommodated. Around the elders of the congregation, and immediately contiguous to the Lord's table, the disciples should be placed. To prevent confusion, and to afford every facility to the auditors, a door or railing across the aisle, at a proper distance to accommodate the brethren, should mark the seats allowed to the attendants. This should be so arranged as that, without much inconvenience, it can be moved farther towards the door as the church increases. On coming into such a house the disciples and attendants seat themselves on their respective seats, and thus they see, feel, and exhibit their relations, and enjoy their respective rights in the most impressive and advantageous manner. These arrangements are not only rational, and in accordance with the common sense of mankind, but would contribute much to the edification and comfort of the congregation.*

More than half the expenses of erecting a meeting house would be saved on this plan, inasmuch as the fashionable columns, galleries, and pulpits of this age constitute the chief items of expense.

Every thing in the Christian congregation ought to correspond with our high calling - with the humility, spirituality, and heavenly-mindedness of the Christian profession. Our houses of worship ought not to indicate a spirit or temper repugnant to our profession, but exhibit to all that the pride of life has no abiding in the hearts of the admirers and worshippers of him who has promised to dwell with the man who is of "an humble and contrite spirit, and who trembles at his word."

A.C.

We learn from the Millennial Harbinger for 1835, that a meeting-house constructed on the above plan, has been erected in Baltimore. It was opened in July of that year, and will contain 1000 people. It is said to be one of the most convenient and comfortable places of worship in the city. Mr. Carman, one of the pastors, writes to Mr. Campbell and says, "All the expenses have been borne by the church. From principle, no person out of the church was asked for a cent. We think we might as justly ask for aid to build houses for ourselves to live in, as to solicit assistance to build a house for the church to meet in. We cannot countenance brethren in going from home, in imitation of the sects, soliciting aid to build meeting-houses, and therefore we would not ask any. We are determined to carry out the principle. We will not countenance in others what we would not do ourselves; therefore, those who are not able to build meeting-houses without asking aid, had better meet in private rooms or houses till they are able to build for themselves. The church is very comfortable, growing in knowledge and living in love and peace. There has been but little falling off amongst us, when we think of the suddenness of many coming into the church. We see more of the wisdom of the commission in that provision of it which says, After preaching and baptizing, then teach them to observe what I have commanded." - They have nearly 200 members, three pastors, three deacons, and three deaconesses.

QUERIES.

1. Ought the whole loaf to be entirely eaten by the disciples?

Answer. They are no where commanded to eat it all; nor is there any example, hint, or allusion in the sacred books known to us, intimating that it ought to be all eaten in order to complete the celebration, or to perfect the symbolic import of the institution. Indeed, such an effort would be accompanied with no little inconvenience and impropriety; and would rather misrepresent than represent the truth. The remainder rather shows how many more might feast upon the sacrifice of Christ - that yet there is room. Again, if the whole loaf should be eat, then the whole clip of wine should be drunk; and who can adjust matters so exactly as to have just enough, without going round and round time after time? Such minutia are unworthy of the Christian institution. - A.C.

2. How are we to understand Philalethes? What does he mean? Are we to leave off preaching? Take down all our pulpits? Meet as saints and faithful brethren on the first day of the week, merely to pray, praise, read the scriptures, break the loaf, and then go home? Is this all? How then, is the world to be converted, and the church edified? Such has been the inquiry of many of our brethren, respecting the seventh article in our last.

Answer. We understand him to mean, that all the saints, especially the teachers and exhorters, ought to be so well acquainted with the book of their heavenly Father, as to make one part of it explain another in their addresses to the brethren, instead of enforcing their own opinions, or one brother spending an hour in explaining a single text, for which there is neither precedent nor precept in all the book. Let the time which would be allotted to this unnatural procedure, be divided among four or five of the brethren, in reading those portions of the divine word which are exhortatory, and by which their own minds have been comforted during the preceding week. This mode, we conceive, is not only the most scriptural, but we are firmly persuaded that in this way, as well as by the mutual prayers of all the brethren, the church would be much more edified, and the talents of the brethren sooner brought out and increased, than on the present plan of sermonizing. In the evening of the same, or any other day of the week, let one or more of the senior brethren who are far advanced in the knowledge of the truth, and whose moral character will bear the strictest investigation, meet in connexion with the younger members of the church, and invite, as far as possible, infidels, sceptics, and disobedient professors of every class to attend for the purpose of reading together any portion of the word of God, say two or three chapters, especially those parts which are of a practical nature. Invite all the company to ask questions respecting any part of what they have read. Prove from the holy book the glorious facts of the gospel, that Jesus is the Son of God, the Messiah that was to come into the world, that by his spotless life, his meritorious death, he made complete reconciliation for the guilty, and that by his triumphant resurrection he secured not only immortality to the mortal bodies of the whole race of Adam, but also eternal life to all who believe and obey him. Prove to them that the grand design of the gospel is to bring sinners into a state of reconciliation and obedience to Jesus Christ, and finally that they must implicitly obey and entirely give themselves up to him who has said, "He who believes and is immersed shall be saved, and he who believes not shall be condemned." Mark 12:35, &c.; Acts 19:9,10; 2 Tim. 2:25,26. - ED.

NOTICE.

The Editors do not feel themselves responsible to answer queries or objections that may be proposed respecting articles appearing in the Christian Messenger; but should any subscriber propose questions to which answers have been given in the works of A. Campbell, they will be happy to introduce them the first opportunity. They would further say, let no one decide either for or against anything until he has read all the essays on the subject discussed. If the essays of Philalethes and of others that will shortly appear, do not prove edifying, and calculated to enlighten the mind, they are much mistaken. Let every one judge for himself, and discriminate between the good and that which is worthless, retaining the wheat, if there be any, and throwing the chaff to the wind. When the time is come that there will no longer be advocates for error, the disciples will need none, except Messiah and his Apostles, on the side of truth.