and the light which the word of God affords, the history of mankind, of any, of every age, only presents to view a labyrinth and a chaos; a detail of wickedness and misery to make us tremble; and a confused jumble of interfering incidents, as destitute of stability, connexion, or order, as the clouds which fly over our heads. But with the Scripture key, all is plain, all is instructive-Then I see, verily there is a God who governs the earth, who pours contempt upon princes, takes the wise in their own craftiness, overrules the wrath and pride of man, to bring his own designs to pass; and restrains all that is not necessary to that end; blasting the best concerted enter prises, at one time, by means apparently slight and altogether unexpected, and, at other times, producing the most important events, from instruments and circumstances which are at first thought too feeble and trivial to deserve notice. I should like to see a writer of Dr. Robertson's abilities give us a history upon this plan, but I think his reflections of this sort are too general, too cold, and too few."*

Such then being the relation which the Church sustains to the world, her duty is twofold.

1. In respect to herself, to take good heed that her light does not become darkness, and her salt does not lose its savour. For this purpose, she must most carefully watch over, and preserve purity of doctrine and practice in her members. Every departure from the simplicity of the truth, as it is in Jesus Christ, revealed to us in the word of life, ought to be checked in its very commencement. To do this is the peculiar duty of her officers, to whom her glorious Head has committed her government. The rule according to which they are bound to execute their duty, is the word of life, the Scriptures of the Old and New Testament. Of this word the Reformed Churches have given their explanations, in their respective Confessions of Faith. Without entering into a defence of these Confessions, we remark, that the very men who are opposed to them, are compelled by necessity to use them, in some shape or other. Two cannot walk together except they are agreed: And how

- * Newton's Works, Vol. I. p. 514, 515.

shall their agreement be known without an interchange of opinions? If they do agree after this interchange, assuredly their agreement is their Confession, or bond of union.

By these Confessions, the officers of the Church, in the different denominations of Christians, are bound to try every doctrine which is maintained by the persons committed to their care. From these forms of sound words, they are to admit no departure which affects the essential parts of the same. They must, however, make a difference in their estimate of the departure, whether it relates to doctrines, which essentially affect Christian character, or those which relate to Christian comfort, and establishment. The former ought not only not to be allowed for one moment without a suitable condemnation, but the persons charged with it, ought to be excluded from Christian communion. The latter must be opposed; but its supporters are still entitled to the fellowship of the Church, provided they possess in other respects the essential marks of Christian character. Whilst thus treated by the officers, it is their duty not to attempt destroying the peace of the Church, by their peculiarities or novelties; but to be quiet. If, on the contrary, they exert themselves to make proselytes, and unhinge the faith of others, they must either be constrained peaceably to leave the Church, or be censured for disturbing its quiet. In this treatment, there is no infringement of the liberty wherewith Christ hath made us free. We cannot better express our view of this subject, than in the language of the General Assembly of the Presbyterian Church in these United States, in their answer to an inquiry, in what manner certain persons should be treated who were desirous of joining one of the Presbyteries of that body, with objections to certain doctrines, and their own construction of others.* "We wish you to be careful not to yield any principle, either in doctrine or government. You will readily perceive the propriety of the advice; when you recollect that our Standards constitute our bond of union. Neither individuals nor judicatories

* Printed Extracts for 1811.

can alter them; for the whole Church is interested. If you modify any part of our Standards to suit these men, you are bound by the precedent to modify another part, for another set of men, if they should make objections. Take your stand, therefore, on the ground of the Confession of Faith and the Book of Discipline; keep that ground. If these men wish to join our Church, they know the terms. Their wish to alter these terms is not very modest; for it is requesting the majority to yield to the minority. As we force no one to adopt our standards, there is no oppression exercised over any by our adherence to our own principles. The contrary practice, in fact, is the intolerance of a few over the many, and must produce ruinous effects. The history of your part of our Church is a warning."

The right of construction, assumed by many, which construction goes to set aside a very large proportion of the whole system of doctrines contained in the Confessions of Faith, combined with an actual rejection of parts as unscriptural, clearly proves the truth and the wisdom of these remarks of the General Assembly. There is an affectation of originality, connected with the support and propagation of novelties in religion, under the imposing name of Improvements; which gratifying human pride, makes even good men swerve unintentionally from their integrity, so far as their adherence to Confessions of Faith, voluntarily adopted, is concerned. Independent of this natural feeling, arising from the corruption of our nature, there is a social feeling, originating in our civil relations, which not unfrequently gives ambitious men a dominancy over conscientious men, by using their National attachment as the engine to promote sectarian selfishness. Against the feelings of individuals, in both these particulars, the Officers of the Church, in any Denomination, ought to bear testimony. They ought never to forget, that, next to allegiance to God, they are pledged to their Church, to maintain her principles and government. And thus also it is their duty, to enforce obedience to the law of God as a rule of life. Aberrations from this rule, in the conduct of any, are as much the objects of con

demnation, as in matters of faith. A walk and conversation not according to godliness cannot be suffered by them who have authority in the house of God, without censure. This their duty arises from the fact, that God has connected real godliness in the deportment of men, with their belief of the principles which constitute and mature godliness.

2dly. The duty of the Church in relation to the world, is to furnish it with information, and set it a good example. With respect to the latter duty, it will be performed, if holiness of conduct and conversation be required; for then the members of the Church will adorn the doctrine of God their Saviour in all things. They will afford practical evidence of the power of the truth in their own case, making their light so to shine before others, that they, seeing their good works, may glorify their Father who is in heaven.

The former duty is more complex, and requires more consideration. We shall not, however, enter minutely into an examination of the details belonging to this part of the subject under discussion. We shall only present to the view of our readers, the principal means of information which the Church possesses, and ought to use to fulfil her duty to the world. These are the ministry of reconciliation-the associations of Christians for promoting the diffusion of truth, and the establishment of Christ's kingdom-and religious publications. The importance of the second of these is so well understood and felt, as to need no remarks on our part to stimulate the Church to new exertions. Indeed, fears have been expressed by some, that there is danger to be apprehended from the constant, and increasing exertions of the Church in this respect, since they are not connected with corresponding exertions for growth in the knowledge of our Lord Jesus Christ. The period of the Reformation from Popery was a period of profound reflection and mature investigation in the church. The Reformers, like Elijah, left their mantles to the Elishas of the next period, to enlighten their cotemporaries, and hand down the truth to the next generation. These men, (the last of whom died between the accession of Charles II. and the revolution under

William III.) were giants in intellect, and thoroughly ac quainted with the system of truth, contained in the Scriptures, both as to what they teach concerning God, and what duty God requires of man. Compared with them, if we except a few, such as Jonathan Edwards the elder, and the late Bishop Horsley, their successors appear like pigmies. The present period is emphatically that of action in the Church. The spread of the gospel throughout the world-the translation of the Scriptures in the various languages of the human familytheir circulation throughout the nations of the earth-Religious Tract Societies, and Sunday Schools, with other great and important objects, occupy the attention, and engross the affections of Christians to such a degree, as to leave but little time for study or deep reflection. We rejoice that Christians are doing so much for those who are without God, and without hope: and we fervently pray that this general movement, this universal engagedness, may still progress, and may not produce (as some apprehend will be produced) habits of inattention to growth in personal godliness, and a neglect of mental improve

ment.

There are two ways in which the evils that may arise from this source may be prevented, viz. by the encouragement and support of Theological Seminaries, and the circulation of religious publications.

A few remarks on each of these will close this article.

1. Theological Seminaries are all-important to the Church of God, for supplying her members with learned as well as pious ministers. One man, who is pastor of a flock, cannot do that justice to a number of students of divinity which the nature of the case requires, unless he neglects his flock. Hence arises the necessity, wherever the measure is practicable, of one or more ministers devoting themselves exclusively to the work of instructing students of this description; but as, ordinarily, such students are not able to pay for their tuition a sufficient sum to support their teachers, it becomes the duty of a denomination to establish at least one great Seminary, and endow it for the support of its officers. On this principle the