Christ, thus, then, is also increased by the belief of this excellent truth; and to be convinced of this, the reader has only to turn to any page of the New Testament, and he will read it in every line.

have some divine warrant, which authorizes them to have control over the members, whether considered as individuals or as churches, which comprise the religious community, over the faith, the practices, or destinies of which they preside. We have glanced at the vast honor every The systems of what is called "church governwhere in scripture put upon this majestic truth, ment," which the respective sects have adopted, that Jesus is the Son of Almighty God; we though differing in many respects, all agree in have seen how Paul and John exalted it, and this, that whomsoever they will, they kill; and also that it is the foundation and bond of union whomsoever they will, they save alive-not in the church of God, and how that the body of their bodies we mean, but their reputation for Christ is increased by the belief of it. But look "piety and orthodoxy." Few of those confedeat the marvellous evidence vouchsafed in sup-rations, now-a-days, even of those who propose port of it; the amazing concatenation of mira- authoritatively to determine matters of faith, cles drawn out to identify the person of the cases of conscience and rules of practice, liteChrist; miracle after miracle follows each other rally kill those whom they condemn to suffer in rapid succession, surprisingly diversified in the vengeance of their censures. But there is manner, kind, and form; until the mighty chain a species of robbery which is worse than taking terminates in that amazing and inscrutable a man's property; and there is a species of wonder, his resurrection from the dead; a mira-murder worse than taking a man's life; and of cle which, for its transcendant peculiarities, the both of these ecclesiastical courts are, even in apostle, (Eph. i. 19,) singles out as affording the this age, often guilty. But of this more heremost illustrious display of the mighty power of after. God. But the Holy Spirit also, in all his diversified working of gifts and graces, in wisdom and knowledge, and miracles, and healings, discoursing of spirits, tongues, prophecy, and interpretation, was given to prove that Jesus was the Christ. And Peter makes this use of them on the day of Pentecost, when pointing to the multitude of separated tongues that crowned the heads of the apostles, he said, let all the house of Israel therefore know assuredly, that God has made that Jesus whom ye have crucified both Lord and Christ. It was to preach and prove this that all the apostles were sent to the nations. But greater reverence could not be paid to any truth than the Lord Jesus himself pays to this, that he was the Son of God; when he bids all men worship him as they would the Father, he says, it is eternal life to know him; and in the moment of quitting this world enforces the belief of the truth with the sanctions of eternal life and death-"he that believes (that he is the Son of God) shall be saved; he that believes not shall be damned." The philosophers indeed have stolen away these sanctions from the faith of Jesus, and have pinned them to their jejune, pretended science of moral philosophy, where the name of the Saviour is perhaps never once mentioned. But they had better confine themselves to their own baubles, and let the truth of God alone, otherwise believe it; for if they do not, he will philosophize them when he comes to be glorified in his saints, when he shall be revealed from heaven with his mighty angels, taking vengeance on them that obey not God, and believe not the gospel of our Lord Jesus Christ.

Now although the forms of "church government" adopted by the respective sects, differ, as was said, in many respects, there is another grand point of coincidence, which fixes upon them all, one and the same general character. This point of coincidence is, that they are all modelled after, and assimilated to the different forms of civil government which have obtained in the nations of the earth, and often according to the government of the state in which the sect originated. Thus we have an ecclesiastic monarchy, an ecclesiastic aristocracy, an ecclesiastic democracy, an ecclesiastic mixed government. Yet, after all that has been said upon the subject of church government, lodged in human hands; after all the angry contests, whether an episcopacy similar to a monarchy; whether a presbytery similar to an aristocracy, or an independency similar to a democracy, be the government instituted by God, or authorized in the New Testament-it might perhaps appear, upon an impartial examination of the scriptures, that the whole controversy is a mere "vox et preterea nihil"-a sound and nothing else; that there is no such a thing as "church government," in the popular sense of the terms. But if we must, from the imperial power of custom, still retain the terms "church government" in our vocabulary, we will attach to the words the following meaning: we will say, that the government of the church is an absolute monarchy, and the Lord Jesus Christ is the absolute monarch, on whose shoulders is the government and in whose hands are the reins. That his will, published in the New Testament, is the sole law of the church; and that every society or assembly, meeting once every week in one place, according to this law, or the commandments of this king, requires no We observed in our last number, that one of other head, king, lawgiver, ruler, or lord, than those means by which the clergy obtained so this Mighty One; no other law, rule, formula, complete a dominion over the bible, the con- canon or decrees, than his written word; no sciences and the religious sentiments of man- judicatory, court or tribunal, other than the kind, was the pretence of a divine call to the judgment seat of Christ. That every such work of the christian ministry. We now pro- society, with its bishops and deacons, is the ceed to notice the second grand means em- highest tribunal on earth to which an individual ployed to effectuate this object, viz. the con- christian can appeal; that whosoever will not federation of themselves into associated bodies, hear it, has no other tribunal to which he can called councils, synods, general assemblies, look for redress. To suppose that two churches associations or conferences. Though the organ-have more power than one, that one hundred ized bodies distinguished by those names do not all claim the same powers or the same extent of dominion, yet they all agree in one essential characteristic, which is, that they all profess to

The Clergy.-No. II.

PHILIP.

have more power than one, or that the bishops of one hundred churches, with any other delegates sent from the churches, have more power than one church, is to place the power or author

and utility of the interview at Jerusalem, like which there never was, and like which there shall never be another. This occurrence correctly viewed, and the whole scheme of a confederated priesthood appears in its naked deformity, unsupported by the most distant allusion to any scriptural warrant, a worldly scheme, the wickedness of which we hope to make fully appear.

We are at this moment called from home for some time, and deprived of the opportunity of bringing this article to a close. Hoping to resume it again, we must dismiss it for the present.

Abuses of Christianity.

EDITOR.

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 honor, 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. In his days was the great uproar with the Unitarians, which did not subside with his reign; for his successors being some unitarian and others orthodox, continued to convulse the religious world till orthodoxy finally prevailed. In those commotions the teachers of both parties appeared more like greedy wolves than imitators of the Lamb of God. Their rage for victory over each other seemed to be anima

THE following is an extract from a work of modern date, which, though may in some rested by the love of power and emolument. Church pects be exceptionable, is nevertheless deserving of the candid investigation of every advocate of primitive christianity.-EDITOR.

livings began then to be rich, particularly that of Rome, which, when it became vacant, set in motion all the clerical chariots in the empire, It will be allowed that the best human insti- rolling towards Rome to obtain the fat living. tutions, through the lapse of time and the grad- As these things were too disgusting to christiual encroachments of corrupt society, become anity, some spoke boldly against them. But changed in their nature and tendency, though soon the arm of power was stretched out against they may retain their original names and preten- all whose love of truth led them to oppose sions. The art of building is architecture still; reigning abuses, and those of them who could but from the difference in materials, plan, and not escape felt the vengeance of christianity, so An called. Those who escaped took refuge in the construction, very different fabrics result. African's hut is not a Solomon's temple. If, mountains and vallies of the Alps, and in those then, it fares thus with the institutions of men, wintry regions subsisted for ages by mechanical was it to be expected that christianity, the su- trades. Often were they invaded, harassed, and preme excellency of which no man can know nearly destroyed, but never exterminated till only by the special teaching of heaven, should Louis XIV. of France sent an army to assist his share a better fate, and be mocked with no spu- son-in-law, the duke of Savoy, in accomplishing rious imitations. Surely no. Let it not here be it. 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 The grace, issuing from the throne of God. 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 shows the peculiar character of Deity, as "the just God and the Saviour;" hence Jesus is called "the image of the invisible God." To such a character all "baptized infidels" and professed deists are entire strangers; they worship another god, a god corresponding with their own imaginations.

By this statement may be seen the rock, the foundation on which the primitive churches were built. We may see what it was which

About the same time Louis had converted France into a complete slaughter house, that if he enjoyed the title of "Beloved Son of the Church," he showed himself worthy of it by his zeal in what he no doubt imagined to be her interests.*

Thus 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 centuriespast, 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 causeman, 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

To allude to all the historic evidence contained in the volumes of Mosheim, Gibbon, and others, would be too tedious. For a concentration of historical information parties, and writers of different ages, see Jones' History of upon the subject, from the most credible authors of various the Waldenses.

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 endeavor to melt down by pouring 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 favorites 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 is it no more of grace, otherwise work is no more work."

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 plan. The gifts of the saints ought to be exercised in love for edification of the whole body; but how can this be 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."

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 resurrec-ing the injunction relative to the seventh day tion 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; but 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

"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 be observed; for, instead of obey

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" as 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 to 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