by the mere array of a confederation of great and illustrious names. I have been too long acquainted with great and good men to stand in awe of their decisions. I know too that many men can make good bargains, and purchase reputation at a very low price. None of these remarks, brother Semple, are, in my judgment, applicable to you, but they are to many whose influence may be felt by other great men. I have been just writing a preface to a series of letters to be addressed to yourself on the contents of your correspondence with Dr. Noel, so far as that correspondence is before the public. It is now public property, and as such I claim my right to a share in its benefits. I am always glad to hear from you, and any thing you may have to say by way of amendment, correction, or explanation, on this or any other epistle addressed to you in this work, I assure you it will give me great pleasure to insert it in full; and believe me to be, most unfeignedly, the devoted servant of the common Saviour, in hope of eternal life. Soliloquy.-No. I. A. CAMPBELL. MEDITATION is a species of soliloquy, inasmuch as when we meditate or reflect, especially on serious subjects, we rather converse with ourselves. Some persons, when deeply engaged in meditation, talk aloud, and not unfrequently argue and debate with themselves. Thus I have, when alone, frequently found myself carrying on a dialogue betwixt myself and some personified opinion, virtue, vice, or opposing interest. Some of these soliloquys I could have wished to have had written down immediately on coming to a close, for in them I have sometimes had the best views of things, and heard the strongest arguments, pro and con, on some subject of importance. A few I have penned down, and may now and then submit one to the examination of my readers. The following brief soliloquy originated from a temptation to be on the strong side: How happy are they who sail with wind and tide down the stream of popular esteem, having the banks of the stream on which they are embarked lined with admiring crowds, waving their hats and bowing their heads in sign of approbation and admiration. How tranquilly they glide along. When the sun shines and all is calm, how easy and happy their voyage. When storms arise, they betake themselves to the shore, and find themselves safe and happy in the caresses of admiring thousands. How enviable they! Who would not desire and seek their happy lot. Contrast it with that of yonder small company in a little bark, toiling against wind and current, ascending the rapid stream of vulgar applause. How imperceptible their advances.After whole nights and days of toilsome rowing, they appear not to have distanced the shadow of a man of tall stature. No cheers nor congratulations from the spectators who chance to cast an eye upon them from the bank, except now and then a solitary "God speed" from some obscure one perched upon some rock or island, who has himself been buffeted with hardships. Such was the prospect before me while I viewed the landscape with the wrong end of the telescope next my eye; but all of a sudden I turned the other end, and strange indeed was the change in the scenery. I now could read the inscription on the colors of the descending barge and that on the ascending skiff. I could see all devoted to present happiness, and those too who sought happiness in both worlds, on the side of those descending, but not one of the admirers of their course, nor of those embarked on that voyage, had yet died. I looked up the stream, and found, from the inscription and other hieroglyphics upon the skiff, that their destiny was not to any port on earth, and that their eye was fixed upon some invisible and distant good, of such charms as to make them sing and triumph at every pull they gave the oar. A small company of the living and all that had ever died looked upon them either with perfect complacency-with a wishful, or an envious eye. In presenting the two rival courses of the whole human race thus to the eye of my mind, I could better appreciate the wisdom and happiness which distinguish the respective courses of the sons of men. But am I not, said I, thus confounding my own reflections with a descriptive and symbolic representation of things addressed to the consideration of others? True, it appears so. But if I gain my end this way more readily, what is the difference? O my soul, do you not know that every good intention of yours, and every good effort of yours, were it only to subdue one evil inclination, is witnessed with admiration by all the excellent that ever lived. Do you not remember that the Saviour said there is joy in heaven over one reforming sinner, and even too amongst the angels of God; and can you think that one good deed of yours is viewed with indifference by any of the exalted dignitaries of the heavens! When you make one righteous effort to promote goodness in yourself, or in any human being, know that every good man on earth approves your course, and is upon your side; yes, and all the spirits of the dead. The wicked spirits know that you are wise, and cannot but approve your way; and all the holy and happy from righteous Abel, look down upon you with delight, and congratulate you on every advance you can make in goodness. Stronger and more numerous are those upon your side than they that are on the side of your opposers-When you are tempted to consult your reputation and your worldly advancement amongst men, O reflect how little they can do for you, and how much against your happiness. Can they soothe your troubles, can they heal your wounds, can they remove your fears, or tranquilize your agitations? No, no-full well you might know, from your past experience, how little they can do for you. When they once smiled upon you and congratulated you, were not your acts foolish, and did not the very deeds for which they praised you give you pain? Have you not found yourself distressed beyond the reach of mortal power and earthborn remedies to relieve; and will you now, when God has smiled upon you, pay your homage to human adulation, and seek to please the proud and the vain who cannot bless you? No, my soul, you cannot thus sin against your own felicity. Will it not be more than a reward for all privations and affronts in the way of goodness and self-denied obedience, to reflect how all the good and wise in Heaven's estimation have toiled with you, and now approbate your progress; and when you struggle with allurements, they all with intense interest await the issue, and are ready to hail you with triumphant joy as victor. Be assured, then, in all your struggles in behalf of truth and goodness, that every just man upon earth, every happy spirit in the invisible world, every angel in heaven, and what is more than all, your Redeemer and your Heavenly Father, are all upon your side, and ready to put the incorruptible crown upon your head, and to greet you with a hearty welcome, saying, Well done, you good and faithful servant. Let these reflections cause you never to despond amidst difficulties; never to faint in adversity; never to yield to temptation; never to seek the praise of men at the risque of forfeiting the praise of God. Remember that that day hastens with every pulse, when you would rather have the smiles of your Lord | and Saviour, when you would rather be approved by him, than to be hailed by an admiring world as the paragon of every worldly excellence, as the sovereign arbiter of all the crowns and thrones that mortals ever coveted. Think, O think, how many smiles attest your conquests, and how many eyes with sadness would behold your discomfiture in this glorious struggle. Fired by these considerations, the weak side becomes the stronger, and it is easy to burst through all the restraints which worldly pride and worldly policy would throw as obstacles in your way. "Remember Lot's wife." EDITOR. question is, Are they to be condemned or justified who consider this man legitimately introduced into the world as a teacher of religion? Is any other society bound to credit his pretensions or to receive him bona fide as a legally authorized teacher of the Christian religion, and ruler in the christian church? Remember the question is not, Had the twenty females and the nine males, by and with his own consent, a right to create, appoint, and ordain him a ruler and teacher over themselves: but whether they have reason or revelation on their side, when they introduce him to all the world, as a regularly initiated minister, or ambassador, or teacher of and for Jesus Christ? That any society politically considered have a right to manage their own affairs as they please, is at once readily admitted; that any ecclesiastical community have a right to govern themselves by whatever laws they please, as far as the state jurisdiction extends, is also conceded; but that any society has any right to frame any regulations for its own government on christian principles is what we cannot so readily subscribe. But without being further tedious on A Restoration of the Ancient Order of Things. the subject of extremes, having simply shown No. XXIII. The Church, "LET all things be done decently and in order," is a favorite saying, though seldom regarded with suitable respect by those who are wont to be charmed with the sound of the words. The two extremes in all associations, as respects government or rule, are despotism and anarchy. In some religious establishments there is, on the part of the rulers, an unrelenting and absolute tyranny, and on the part of the ruled, a passive servility, as if non-resistance and passive obedience were the cardinal virtues in a good sectarian. In other religious institutions there is, on the part of the rulers, no attribute of ecclesiastic authority, and on the part of the ruled there is the most licentious equality; which recognizes not either the letter or spirit of subordination. These doubtless are the extremes between which lies the temperate zone, or the "media tutissima via," the safe middle way. that we are prone to run into them on both hands, I will proceed to my object in this part of my series of essays on the ancient arder of things. As we have many volumes on church government and church discipline; and as the Episcopal, Presbyterial, and Independent, all have claimed a jus divinum, we cannot be expected to have much new on the subject, or to have little regard to the merits of the questions which they have with so much warmth debated. We wish however while we write, to forget all that we have ever read or heard on this subject, save what the apostolic writings contain upon such topics. And as we prefer perspicuity to all other attributes of good writing, we proceed to state All 1st. That as the church, or congregation, or assembly, (as it is expressed by all these names,) is repeatedly called a kingdom-the kingdom of God, and the kingdom of heaven, it is fairly to be presumed, from the terms But there are extremes not only in one de- themselves, that the government under which partment of congregational proceedings; but in the church is placed, is an absolute monarchy. all. Let us take an example from some popular There cannot be a kingdom, unless there be a measures; Here in this hierarchy "the canaille" king. They are correlative terms, and the or mass of the community have nothing to say one necessarily supposes the existence of the or do in the creation of their teachers or rulers. other. But we are not left to inference; for it They are neither permitted to judge nor to de- was not only foretold expressly that "the governcide upon their attainments before they are in- ment would be upon his shoulders;" but he claims vested with the office of public instructors. But absolute dominion in express and unequivocal there, in yonder religious establishment, every terms, and lays all his disciples under the strictman, woman, and child, is constituted into a est injunctions of unreserved submission. competent tribunal, and made supreme judge authority in the Universe is given to himof the attainments of the person, and feel them-"Therefore, kiss the Son."-"I have placed my selves competent to invest him with the office of a religious instructor, without further ceremony than their own unanimity or majority. For instance, Here is a church of thirty members, ten males and twenty females. One of the ten is, by some of the twenty-nine, supposed to be qualified to become a preacher, or as they understand it, a public instructor. Now, of the nine males and twenty females, it so happens that there are six matrons who can read intelligibly the New Testament; and of the males there are about four of what might be called plain common sense, who can barely understand a piece of plain narrative composition. But among them, such as they are, they decide that A B is competent to be a publie instructor, and then forthwith commission him to go into all the world, and preach the gospel to every creature. Now the On king upon Mount Zion."-" He shall reign over the capacity of our civil magistrates; or, in other words, they have only to see that the laws are obeyed, but have no power nor right to legislate in any one instance, or for any one purpose. The constitution and laws of this kingdom are all of divine origin and authority, having emanated from the bosom, and having been promulged in the name of the Universal Lord. There is no democracy nor aristocracy in the governmental arrangements of the church of Jesus Jesus Christ. The citizens are all volunteers when they enlist under the banners of the Great King, and so soon as they place themselves in the ranks they are bound to implicit obedience in all the institutes and laws of their sovereign. So that there is no putting the question to vote whether they shall obey any particular law or injunction. Their rulers or bishops have to give an account of their administration, and have only to see that the laws are known and obeyed, and hence proceed all the exhortations in the epistles to the communities addressed to submit to their rulers, as those who watch for their souls, and as those who must give an account of their admin istration. This subject, it has appeared to me, is very little or very imperfectly understood in many congregations, and their meetings for church discipline are generally conducted in such a way as to divest every one in the assembly of every attribute of authority, and to place every one in the character of an interpreter of the law; and if not legislators, at least, they are all executors of it. But of this more hereafter. EDITOR. By a letter from brother Walter Scott, of the 10th ult. he informs me that his success in proclaiming the ancient gospel still increases. He and his associates have immersed in the first nine days of February, fifty-six persons-in three weeks, one hundred and one souls. ED. Holy Scriptures, will convince us that the coloring is not too gloomy for a correct portrait. It would be easy to refer to those parts of the sacred volume which justify this representation; and easy to exemplify the representation to every enlightened mind by an appeal to facts. But this is not the leading object of our present attention; and this matter has been brought to view, by the way, for the purpose of introducing, in an appropriate manner, a notice of those operations and effects which are adapted to meet the case of fallen man. The evidence, however, of this representation will appear, at least indirectly, and by implication, from the effects which are ascribed to the influence of the "spirit of grace." These effects I state as being of the following nature; viz. quickening and awakening enlightening and convincing—converting-sanctifying-and strengthening. Let us proceed to notice them accordingly. The sinner is ignorant of the extent of his own wretchedness, and inattentive to his condition. The spirit of grace, then, is a quickening, awakening spirit. Paul testifies that the quickening influence of God had been experienced by the Ephesian converts, who were once "dead in sins:" Eph. ii. 1-5, and so of the Colossians; ii. 13. It is surely to this divine operation, attending the truth revealed, that we are to ascribe the awakening of a sinner to a sense of his condemned state; while "pierced to the heart," he anxiously inquires, "What must I do to be saved?" We next remark, that the unconverted sinner is dark in his understanding; and (suitable to such a condition) the spirit of grace is a spirit of illumination. Conscious of this, David prays, "Open thou mine eyes, that I may behold wonderous things out of thy law;"-and Paul, for the Ephesians, that God might give them the spirit of wisdom and revelation in the knowledge of him; the eyes of their understanding being enlightened, &c. By virtue of this illuminating influence, the mind is given to discover, through On the Influence of the Holy Spirit in the Salva- the word of truth, the insufficiency of man, and tion of Men.-By PAULINUS. No. II. ➡Correct views of the office of the Holy Spirit in the sal vation of men, are essential to our knowledge of the christian religion, as also to our enjoyment of it," Camp. Essays, C. B. vol. 2. IN my Essay, No. 1, I endeavored to lay before the reader a plain, concise, and scriptural view of this important subject, so far as it regards the fact, or the reality of a divine influence on the souls of men, in effecting the work of salvation. Deeply impressed with the persuasion that this is a matter of vital consequence, and earnestly hoping that my efforts may be acceptable to those who desire to form "correct views of the office of the Holy Spirit," I cheerfully resume the subject, and proceed to finish the task which I have assigned myself on this occasion. Two points remain to be noticed; viz. "Some of the principal effects produced by this divine operation" and "the high practical import of this truth." The effects of divine influence are manifoldaccording to the manifold need of the sinful subjects of this blessed operation. Man, considered in a moral point of view, is dark in his understanding perverse in his will-unholy in his affections impotent in all his spiritual faculties -and ignorant, withal, as to the extent of his own wretchedness. This, it must be acknowledged, is not a comely picture; but a serious view of the state of man, as delineated in the of man's righteousness" the excellency of the knowledge of Christ Jesus," as "the way, the that religion which is held out in the sacred votruth, and the life"-the necessity and beauty of lume. The perverseness of the will is another unhappy trait in the character of the unregenerate; and the spirit of grace is a spirit of conversion, to`give a new turn to the inclination and choice of the subject. Paul was sent to the Gentiles, "to turn them from the power of Satan to God." The Gentiles, then, needed to be turned, and so do all; for "all have gone out of the way, and there is none that doeth good, no, not one." But we have before seen that Paul was not the efficient cause of their conversion;-for "who is Paul? or who is Apollos?"-'twas God that gave the increase the desired success to their ministrations. Hence, then, the changing of the perverse will, and turning it to God, is the effect of divine operation on the soul. And this comports with the prayer and the declaration of Ephraim, Jer. xxxi. 18, 19. "Turn thou me, and I shall be turned; for thou art the Lord my God. Surely after that I was turned, I repented," &c. May we not say, with propriety, it comports not only with Ephraim's case, but with that of every converted sinner? Again we remark, that the unrenewed man is unholy in his passions or affections. His love and hatred his joy and grief-his hopes and fears, are often excited by improper objects; ne 1 ver, as they should be, by those which have the highest claim to their exercise. Now, the spirit of grace is a sanctifying spirit-a spirit of holiness, to inspire his heart with new principles. Thus, christians are said to have "an unction (or anointing) from the Holy One," the Holy | Spirit is promised to them that ask it of God; the earnest of the Spirit is "given in our hearts;" and "the fruit of the Spirit is in all goodness, and righteousness, and truth." 1 John, ii. 20. Luke xi. 13. 2 Cor. i. 22. Eph. v. 9. The affections are now excited and exercised in a new manner. "The love of God" and hatred of sin _66 joy in the Holy Spirit" and "godly sorrow" hope that maketh not ashamed" and "the fear of the Lord;"-these are the effects of this holy operation. And thus new modelled, the subject of divine grace answers to the apostle's description, 2 Cor. v. 17; "If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new." Once more, let it be observed, that the unregenerate man is impotent in all his spiritual faculties, unable in his own strength, to achieve the victory over those formidable foes within and without, which he has to encounter. But the spirit of grace is a spirit of power; by which the favored subject is enabled effectually to wage the war, and finally to triumph. None are fully sensible of the need of the spirit, but they who are engaged in the conflict; and the more they know of themselves, the more they feel the need of this divine power. Hence Paul prayed for the Ephesian converts "That he would grant you, according to the riches of his glory, to be strengthened with might, by his spirit in the inner man ;" and for the Colossians, in like manner, that they might be "strengthened with all might, according to his glorious power." Though conscious of his own weakness, he felt persuaded that he "could do all things through Christ who strengthened him;" nor is he the only one who testifies, that, to them who have no might, the Lord increases strength." Testimonies to this effect, might be brought in abundance, from the Old Testament saints, as well as from the New;-testimonies which clearly evince that spiritual strength is the effect of an operation from God on the soul. Upon the whole (let me add) the effect of Divine influence on the soul, is, a correspondence of views, disposition, and desire, with the dictates of the word of truth-a responding of the heart to the voice of God in his word; and this too may be considered as (in general, the most abiding and substantial evidence of the work of God within us. The reader will excuse the repetition of several scripture quotations, which were introduced in my first number; and which it has been found requisite to bring forward in illustration of this part of our subject. that some are of more vital consequence than others; as some parts of the human system are more necessary to life than others; so it will follow, that the more important any given truth, in its nature and effects, the more requisite will it be, that this truth be known and insisted on, in order to its practical bearing. Now, if what has been advanced, on the nature and effects of divine influence be correct, that truth at once commends itself to us, as of high importance to be known and insisted on. This argument, I must think, is to be admitted as a valid one; but as, to some minds, it may appear rather complex, I will condense the substance of it, and say, in a simple and short manner that this truth (as we have seen) is inculcated in the Bible;-that, from the nature and effects of divine influence, it appears to be a truth of high importance; and therefore, that it is highly requisite we should hold it forth, in order to practical use. This argument is intended merely to prove, that the truth under consideration is of high, practical effect, and the consequent propriety that it should be insisted on: it behooves us to shew, in some instances, wherein this appears to be the case. Two important points here present themselves to our notice. First, this truth is requisite to our own personal interest;-secondly, to the glory of divine grace. It is requisite to our own personal interest. We are in a spiritual (or if you please, a moral) point of view, weak and needy creatures;-insufficient, with all the mere external means or aids afforded to us to accomplish the work of our salvation. Hence God has graciously promised to work in us: and the promises and declarations to this effect, and the fact that he does so, all go to prove our need of divine influence. Now, if this be our case, surely we ought to know it-to be deeply persuaded that it is so,-— that we may see and feel the necessity of applying "to the throne of grace, that we may obtain mercy and find grace to help in time of need." The prayer of faith is an appointed way for obtaining the necessary supply of strength from God: but if we believe that we really do not need this divine supply: or that God will not grant it; then the prayer of faith can have no place;-prayer, in this case, is rendered nugatory and absurd. Here, then, appears a highly important, practical use of the truth under consideration. This is a point of serious consequence, and I ask the reader's indulgence and attention a little further. If divine influence be not needed on man's part, nor to be given on God's part-then prayer for spiritual aid from God must be worse than useless-it must be improper;-prayer, in this respect, either for ourselves or for others. And if any public servant in the gospel should attempt to maintain the sentiment, then it is expected we shall no more hear him praying that God would touch the hearts of sinners-that he would awaken themgive them the grace of repentance, &c. The importance of this truth, in a practical point of view, comes lastly to be considered. And here I remark, in the first place, that all scriptural truth is of practical import. 1 readily concur in the excellent sentiment, so fre- This truth is important (I add) to the glory of quently insisted on in the Christian Baptist, that divine grace. This position follows from the the truths of our divine religion, as exhibited in above.remarks, and a few words here will suffice. the scriptures, are not mere abstract specula- A due sense of our dependence, and of the kindtions, but practical principles; they are not dead ness we have received, is necessary to excite our branches, standing forth in their own nakedness, gratitude and praise; and God requires us gratebut living boughs, clothed with leaves and bear-fully to recognize his favor, in the various ways ing fruit. This being the case, it follows that we are interested in the knowledge of all holy truth. But as I take it for granted, that there is a difference in the degrees of importance to be attached to the truths in the system of revelation; in which he has bestowed it upon us. But if we be persuaded that we do not need this favor, or that God does not grant it to us,-we may say, in this case, of praise, as of prayer, it cannot exist; and the gift of the Spirit's influ 1 ence must then be dropped from the catalogue of divine favors, when the christian gratefully exclaims, "Bless the Lord, O my soul, and forget not all his benefits!" We have then another highly important, practical use of this truth, viz. as it is a memento to remind us of our obligation, and to excite our praise for that divine agency, without which we should have remained in our sins. It is deemed unnecessary to enlarge on this point: but before I close this essay, my attention is demanded to a query which may here be brought forward: "Of what practical use is this subject, in teaching the unregenerate?" In the specimens of public, apostolic preaching, with which we are furnished in the New Testament, there is, I readily acknowledge, but little appearance of a design to inculcate this truth on the minds of the impenitent and unbelieving. In direct addresses to the unconverted, it is admitted that this is not the leading object to be presented; and due reflection may enable us to account for it. God's methods of dealing with man are suited not only to man's nature, but to the nature of the case; and it must surely be owned, that to call upon the impenitent and unbelieving to repent and believe, is more appropriate, and better adapted to the end in view, than to set out with informing them that the influence of the Divine Spirit is requisite to awaken and convince them. True it is that such influence is requisite throughout the whole process of religion, but in this truth a careless sinner feels no interest, and until he shall become, in some measure, sensible of his situation, it will be either rejected, or admitted for the purpose of being abused. The more proper and scriptural method of dealing with the unawakened, appears to be an exhibition of their state as sinners: of the method devised by Infinite Goodness for man's salvation; and the necessity of repentance towards God, and faith in our Lord Jesus Christ. In addressing sinners, then, in a careless, unawakened state, I am not prepared to say that the subject here treated on would be of any immediate, practical use: but as it forms one important branch of sacred truth, and frequently occurs in the general tenor of apostolic teaching; moreover, as every spiritual requisition involves the necessity of this divine agency, it surely ought to occupy a conspicuous place in our general exhibitions of the economy of divine grace. The awakened sinner, as well as the christian, will thus be furnished with a truth, which, as we have seen, is of deep interest, and of high practical importance. The substance of the leading sentiment maintained in these two essays, is, that we are dependant on the influence of the Holy Spirit to render the word of truth effectual to our conversion and final salvation. I am not so sanguine as to imagine that every remark I have made is invulnerable to an attack: or that every quotation from scripture will certainly be found correctly applied, but the great object-the leading point, is, I humbly conceive, satisfactorily established; and this, I would hope, will meet with no opposition from the friends of divine truth. PAULINUS. P.S. I cannot consent to dismiss this essay, for the press, without dropping a few words further, to guard against any mistaken construction. Be it observed that I am not advocating any of the particular systems of the day; that I have said nothing about irresistible operations; that I am not here contending for a divine influence, of a Lere physical nature, detached from revealed truth; though that, in some cases, may be a fact: and, though I believe that God, as a free, almighty agent, energizes more in some cases than in others, yet I admit that there dwells in the word of truth a living principle, which, when that word is received, has a never-failing tendency to bring forth the fruit of holiness in heart and life. And now, if any part of these essays should be considered materially erroneous, they are open to animadversion. Divine truth is all I seek to establish. Note. I now feel disposed to lend my aid, ere long, in attempting to shake down the mighty Babel of high-toned spiritual authority, to which numbers in the religious world appear to be lamentably subjected. little volume, which I have lately seen, puts forth claims, which ought to alarm and arouse every friend of the Bible and of religious liberty. P. [My reply to Paulinus is crowded out of the present number.] ED. C. B. [The following letter was published in the "Baptist Recorder" in November last. It was copied into the "Star" of December 1st, with some encomiums upon the writer. One which accompanied it was published and animadverted on in this work: but the following I did not publish at that time; and, for the sake of Mr. Semple, I hoped it would never appear in this work. When I proposed a discussion of the points at issue with him, I expected he would write something more pertinent and less objectionable; in which case, my intention was to suffer this piece to die a natural death. But as brother Semple will give us nothing better on the subject, it becomes our duty to be content with such things as we have.] ED. C. B. To Silas M. Noel. COLLEGE HILL, D. C. SEPT. 3, 1827. DEAR BROTHER.-You took the right ground. Creeds, are good servants, but bad masters. Give them too much authority, and they will tyrannize; but let them, as messengers, carry the digested opinions of one set of men to another, and of one generation to another, and their effect is excellent. The Baptists have been a divided people ever since my knowledge of them, owing (I think) to the want of a proper respect for established opinions, customs, and regulations, whether written or otherwise. Every "novice" thinks he has made discoveries overlooked by his ancients. In a few years he sees his error, that is, if he be honestly in pursuit of truth; and if he has not committed himself too far, he is ready to retrace his steps, and to acknowledge that there were much better reasons for his fathers' opinions and customs than he was aware of. Church government obviously is left by the Bible for the exercise of much discretion. It is the scaffold, and must be adapted to the house, and for this plain reason ought to go through modifications. What suits a country church may not suit a city, and vice versa; what was adapted to the Bereans, might not, and probably did not, comport with the habits of the Cretans. The church is a corporation having a perfect charter the Bible. Its by-laws are properly subject to regulations; but those who act under the charter must be cautious not to violate its word or spirit by a stretch of power: but, on the other hand, must also not fold their hands and say, The charter is enough, and we want no regulations, no by-laws. To such we would say, the |