ledge, all things necessary to faith and practice, and, under a dispensation which is to conduct the church to the highest eminence of purity and prosperity, no specific is supplied to this diseased and inveterate tendency of the human mind-no direct and effectual plan of church government, if not asserted in so many words, is at least distinctly implied. (1 Cor. vii. 17) "and so ordain I in all the churches." (1 Cor. xi. 16) "But if any man seem to be contentious we have no such custom neither the churches of God." Having given directions to Timothy respect- barrier raised against the influx of such ing the qualifications of bishops,i.e. pas-corruptions? tors, and deacons; in other words having laid down general laws, and given particular directions respecting principal points of church order, the apostle Paul adds: "These things I write unto thee, hoping to come unto thee shortly. But if I tarry long : that thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God, the pillar and ground of the truth.” Moreover, the opposite doctrine takes away from us the most effectual instrument for reforming errors and abuses in the church of Christ. If there be a plan for the government of the Church in the New Testament, then we have a plain and decisive standard, to which we can bring the orders and observances of every religious community. Then we can lop off those branches of the tree, which shew luxuriance of leaves, but no fruit, or else, if it be wholly corrupt, we can lay the axe to the root of the tree, and say: Every plant which our heavenly Father hath | not planted, shall be rooted up. Thus our Lord sought to reform the Jewish church, from superstitious observances, saying: Ye have made the commandment of God of none effect, through your traditions. Thus our venerable forefathers, the puritans, pleaded against prelacy, and divers ceremonies in the church of England, borrowed from the church of Rome, on the ground that the New Testament did contain a platform of church government, and these formed no part of it, and thus our own The opposite doctrine will be found to leave a wide inlet for corruption into the church, and to deprive us of the most effectual instrument for reforming its errors and abuses. The history of mankind, both sacred and profane, shews, in a most striking light, what a tendency there is in the human mind to introduce into divine worship orders and observances, most unsuitable to the nature and perfections of God, and most discordant with that reasonable service which is required of man. Whether we refer to the impious and obscene rites of an idolatry coeval almost with the beginning, and almost commensurate with the extent of the world, or to the amalgamation of those gross and flag-denomination still protests against the rant errors with the Jewish ritual, or to the more refined and specious idolatry of the church of Rome, with the whole mass of its fopperies and extra-cases assumes, vagancies, or to certain relics, which, with a superstitious reverence, are still preserved in communities, whose constitution is far more scriptural, all give a distinct and uniform testimony to the truth of this observation. And is it to be credited, that, in a revelation of the divine will, containing, as we acknow. ceremony of infant sprinkling, because not a vestige of it is to be found in the word of God. Now the appeal in these that there are divinely appointed orders and rules for the government of the Church; and that every instance of deviation is a sin against the authority of him who is King in Zion. If we surrender this point, we yield up the great instrument by which the church is to be reformed from those corruptions which may creep into it in the course of time, and we forsake the position, where alone we can justify our dissent from the church of England, and the members of the church of England their dissent from the church of Rome. all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man-unto the measure of the stature of the fulness of Christ." (2 Tim. iii. 16, 17) "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, throughly furnished unto every good work." Now we have shewn that the government and discipline of the Church of Christ is of vast importance, and that, from the tendency of human nature in all ages, a kind of necessity exists, that there should be rules prescribed for the order of the house of God. But, if no such thing is contained in the New Testament, then the doctrine of the sufficiency of the Scriptures is overthrown, and this palladium of our religious liberties trampled in the dust. Finally: The admitted sufficiency of the Scriptures seems to require that they should contain a plan of church government. The assertion of the sufficiency of the Scriptures implies, that they are replete with every thing in faith and practice, that is necessary unto salvation, and is conducive to the edification of each individual believer, and of the entire body of Christ. If the Scriptures convey to us no more of divine truth than what, in the strict sense of the words, is absolutely necessary to salvation, then it is certain we can found no argument upon the admission, to our present purpose. But the contrary is abundantly manifest. Those who To some of our readers we may seem, lived under the Old Testament had that in the foregoing remarks, to take a cirknowledge, which was absolutely neces-cuitous course, in advocating the cause sary unto salvation; and as the New of strict communion. In our opinion, Testament has made to us much however, the position which we have brighter and more extended discoveries, here advanced, lies at the very foundawe must conclude that it contains much tion of the argument. Accordingly, more than is absolutely necessary to when urging our reasons for strict comsalvation. The truth is, that God has munion, on this ground, we have been dealt out to us the knowledge of his met with a denial, or at least with a mind and will, by no such niggardly very incredulous acknowledgment, of and ungodlike rule; he has given us our premises. Thus the sacred printhis, with every other blessing like a ciples for which our forefathers laGod. The measure which he has been boured and bled, are imperfectly underpleased to employ, is a full measure stood, and, therefore, loosely held by pressed down, and running over. He us, and thus those important truths which has granted us not only things neces- were evolved by the concussion of great sary, but things useful and profitable events fade away, and disappear, with also. Whatever the various exigencies that peculiar state of things out of of our nature and state require, what- which they arose. ever may be of important service in promoting the welfare of his Church, and in completing his designs of grace respecting it; all this is contained in the Bible, and enters into the sufficiency of the Scriptures. (Eph. iv. 11, 12, 13) "And he gave some Apostles," &c. "for the perfecting of the saints, for the edifying of the body of Christ. Till we In the next paper, on this subject, it is intended to shew that the plan of church government, contained in the New Testament, is perpetual and unalterable; with a view to establish the position that strict communion, being an inseparable part of that plan, is so also. (To be continued.) 9 STRICT COMMUNION ILLUSTRATED AND SUSTAINED BY SCRIPTURE EVIDENCE. No. 1. that whatever impressions the terms strict, or close, or limited, as prefixed to communion, may produce in some minds, they cannot, as respects the christian Church generally, represent eitheran obscure sect, or an isolated community. As, however, it must be candidly acknowledged that infallibility is not the prerogative of the many more than of the few, it becomes us, in reference to the subject in question, to conduct our inquiries in connexion with the paramount authority of the inspired oracles, to welcome their intimations, and adhere to their precedents. THE subject here announced for consi- | be disputed. It is obvious, therefore, deration cannot be uninteresting to the christian Church, and its intimate connexion with the house and ordinances of Jesus Christ renders the appeal to revelation indispensable. On every such occasion, "What saith the Scripture ?" is an inquiry of vital importance; for, in this connexion, however distinguished the persons to whom our attention may be directed, "if they speak not according to this rule, it is because there is no light in them." On this principle the statement of the late elegant apologist for open communion, has long since obtained our most unqualified approbation. "Every attempt to reconcile the differences among Christians, which involves the sacrifice of truth, or the least deliberate deviation from the revealed will of Christ, is spurious in its origin, and dangerous in its tendency." In relation to any controversy affecting an article of faith, or an ordinance of worship, numbers determine nothing, or, in this instance, the appeal could not be considered otherwise than fully decided; for so near is the approach to unanimity, in favour of restricting communion at the Lord's table to the baptized, that, except a section of the Baptists, almost every denomination of Christians appears to be so united in the same mind and in the same judgment as to "walk by the same rule, and to mind the same thing." That Roman Catholics, Episcopalians, Presbyterians, Methodists, and, with few exceptions, Independents, and a large proportion of Baptists, uniformly adhere to strict communion, that is, invariably require that every person soliciting admission to the Lord's table should be previously baptized, will not VOL. 1.-No. 1. In presenting the reader with a summary of Scripture evidence in support of strict communion, our first reference is to the institution of the Lord's supper by its divine Author. That this is a positive institute is universally admitted, its appointment, obligation, and continuance depending entirely upon the will of him who ordained it. Apart from revelation, it could not have been discovered as constituting any portion of evangelical law, nor can submission to its requirements be enforced by arguments derived merely from moral considerations, But, when "the Lord Jesus, the same night in which he was betrayed," gave to his followers the exemplar of this christian rite, and solemnly enjoined it upon their continued attention, by saying, "this do in remembrance of me," either to refuse obedience, or to make any change in its essential circumstances, must necessarily incur the imputation of defective allegiance to the King of Zion. The points of analogy between the Jewish passover and the eucharist of the New Testament, must be so obvious to C every person by whom they are atten- | ter of the primitive communicants was tively compared, as to make the conclusion, that the institution of the latter was the virtual abrogation of the former, almost irresistible. In their character as positive, exclusive, and of limited duration, they both agree; but while to the participation of the abrogated rite, all that was necessary was a ceremonial qualification, adapted to the legal economy of which it was a part, the christian ordinance requires an internal renewing and personal dedication corresponding with the spiritual dispensation to which it belongs. In positive institutions, whatever is essential to the validity of the rite, according to its original constitution, must be continued in every successive administration, but that which is admitted to be merely circumstantial, is not subject to such obligation; for example, the Lord's Supper was first dispensed to a few men of the Jewish nation, in the city of Jerusalem, in an upper room, probably in a reclining posture, on a Thursday evening; but who imagines that in the absence of these circumstances this ordinance cannot now be acceptably celebrated? At the same time, in attending to this divine appointment, every conscientious worshipper must be earnestly solicitous of avoiding any omission or change which would have the effect of vitiating the solemnity, and of degrading it from the elevation of a christian institute to an expedient of human wisdom, adapted to tolerate prevailing indifference, and of which the most appropriate inscription would be, "then is the offence of the cross ceased." Now, the only method of safe and honourable escape from such compromise, consists in a scrupulous regard to whatever is essential to the purity and integrity of the ordinance as originally administered. Adopting this plan, therefore, as liable to no objection, it is obvious to remark that the charac that of acknowledged disciples of Jesus Were it not known that irregularities, |ing on that subject to which the pages scarcely if at all less consistent with of this periodical are to be principally the inspired pattern, have secured a devoted. For, if it be acknowledged powerful advocacy, it would seem in- that a profession of faith is indispencredible that an innovation so startling sable in admission to the Lord's table; should be attempted with any prospect and if, upon further examination, it of success. And, to complete this brief should appear that to the integrity of view of the Lord's Supper, as exhibited such profession baptism is essential, in the New Testament, it need only be both of which are all but unanimously further remarked, that while the words, conceded, then what is denominated "ye do shew the Lord's death till he strict communion occupies a position come," distinctly imply that every re- from which it cannot be removed; and ceiver should be competent to perceive it becomes the imperative duty of its the spiritual nature and design of the uncompromising advocates, especially institution, the preceding clause, "as in the Baptist denomination, to unite oft as ye do this," as clearly intimates their efforts to obtain for its practice that on every favourable opportunity that universal homage to which, upon this expression of attachment, confi- the authority of the New Testament, it dence, and submission should be re- is justly entitled. On the contrary, if peated. to a valid profession of faith, obedience to the law of baptism be not required, or what, both as to the subject and mode, is so dissimilar as infant sprinkling, be permitted to assume its designation, then the applicants to open communion churches should no longer, in the subdued tone of solicitation, request a seat at the Lord's table, or, upon the principle of toleration, desire admission as members of the church; but, on the ground of defined and established authority, claim as an equal and indefeasible right that which, at present, seems mostly to be granted as a favour, and continued as an indulgence; for it is well known that the practice of those churches, whether Independent or Baptist, varies, the greater number, in both connexions, acknowledging those only as members who belong to their own particular denomination, the other communicants being denied the privilege of any share in administering the affairs of the church, lest at any time their preponderating influence should effect a change in its constitution. Thus, in fact, amidst all the professions of a refined and elevated catholicity, maintaining not merely a re From the ineffable wisdom of the Supreme Ruler of the christian Church, it may be safely assumed that all his precepts, whether moral or positive, are adapted to illustrate the beneficence of his character, and augment the happiness of those upon whom they are enjoined; yet, in positive injunctions, the principle of obedience is regulated not so much by devout consideration of his unerring wisdom, as by cheerful acquiescence in the sovereignty of his will; so that the question of fact being, by divine testimony, once decided, the question of right admits of no controversy. Thus, as it respects what has just been introduced as essentially connected with a scriptural celebration of the eucharist, the disciple is not required, upon principles of fitness and propriety, to account for that which is prescribed in the institute, but to render prompt and confiding obedience to the command; nor can any deviation be justified in favour of unquestionable sincerity, nor even by an appeal to christian charity in behalf of distinguished piety. The reader of the preceding remarks can be at no loss to discover their bear-stricted communion, but an imperium |