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RECOLLECTIONS OF PRIMITIVE CHRISTIANITY.

NO. II.

To sketch all the lovely traits of character in the early Christians, in any manner worthy of their high importance, would require a volume. It would be exceedingly interesting indeed, to pause on every feature, and contemplate it until we had acquired it for our own; but the most that our limits allow, will be to glance only at some of the most prominent;—and as we have already considered the conduct of the primitive disciples among themselves, we shall now look principally at those traits which have particular reference to their relation to the world.

Nothing is more evident, then, than that it possessed not their affections.

It is a very nice and difficult point to determine, how far a Christian may mingle with the world, and be innocent. A mistake here is very easy to be made; and in avoiding one extreme, there is great danger of running into the other. Perhaps it is impossible to prescribe any precise rules on this subject that will apply to every case; and even if the line of separation between Christians and the world could be exactly defined, the very best rule of conduct which we could adopt, would be the cultivation of a devout and holy disposition. A pious heart is in every case the best casuist; and were we always careful to cherish its devotional feeling, there would be but little danger of our ever doing wrong. Let a Christian, when brought into any peculiar strait, ask himself what course would be most for the glory of God; and generally speaking, his question of difficulty will be solved. Or if he cannot always determine this point, he may gain assistance from a recurrence to the practices of Christ's first disciples.

Now it is evident, that though we are sometimes at a loss to find the exact line of separation, there is a line, broad and real. The primitive Christians acted on the ground that there was, and hence derived all their peculiar hopes and enjoyments. They evidently looked upon this world, rather as a place of banishment, than as their home; upon its friendship as sinful and dangerous; upon its stations, its riches, its pleasures, as dreams. They considered themselves as probationers for heaven, and that their only business here was to glorify God, and to make others Christians. These few facts may comprehend all that is distinctive in the Christian character, and constitute of themselves a sufficient test of Christian discipleship. It was from principles like these that "Moses, when he was come to years, refused to be called the son of Pharaoh's daughter, choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures of Egypt." It was from principles like these, that all the ancient saints submitted to poverty and reproach-wandered about in sheepskins and goatskins, being destitute, afflicted, tormented. For in the language

of Minucius Felix, himself an early Christian, "that man goes happier to heaven, who is not burdened with the possessions of the world. We choose rather to contemn riches, than to possess them; preferring innocency and patience to them, and desiring rather to be good, than prodigal. Our courage is increased by infirmities, and affliction is often the school of virtue."

The conduct of the primitive Christians was marked by deep seriousness. A seriousness as much to be distinguished from a morose and morbid melancholy, as from a thoughtless and foolish mirth. It was a seriousness that derived its character from the nature of those subjects which are the theme of Christian contemplation-from all that is pure in communion with God; from all that is ennobling in a sense of our relation to immortality; from all that is subduing in the thought of death; and from all that is grateful in the consolation of the Christian hope. There is nothing, surely, in the contemplation of such subjects as these, inconsistent with a calm and substantial pleasure, or even with the most thrilling joy; and if at any time they tinge the mind with a shade of pensive and disturbing grief, it is more in consequence of its anxiety for the safety of others, than of any distressing apprehension for its own.

This was precisely the seriousness of the primitive Christiansuniform and consistent throughout. They had no time, they had no heart, for light and trifling amusement. An omniscient God above, an awful eternity before them, the pains and agonies of the cross, gratitude to the Saviour, the value and danger of the immortal soul, all constrained them to be sober minded. And why should not the same restraints operate on all Christians, in the same manner? Have things so altered that we may retain our hopes of heaven, and at the same time yield ourselves to the tyranny of passion or of pleasure? Have sin and holiness become so congenial, that we may suffer ourselves to be led willing captives to Satan, and still be possessed of the love of God? If not, what can we

think of those who, professing godliness, can indulge, apparently without compunction, in the idle scenes of this world's giddiness? Or what can we think of those who in certain situations can wear the garb of sanctity, and manifest feelings of religious tenderness, while in others, they can throw off the character of the Christian, and give loose to every expression of unhallowed mirth? Do not such deserve the cutting rebuke that was once addressed to the inconsistent Peter, "Did not I see thee in the garden with Him?" Where in the Bible, where in reason, where in conscience, can we find a license for such inconsistency? Oh,

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The early Christians were characterized by humility. This is a grace peculiar to the Christian religion. How little it was practised or even known in the heathen world, appears from the fact that they had no name for it. But it is a virtue of passing excellence, and has been deservedly esteemed as the highest Christian attainment.

It was remarkably conspicuous in the blessed Saviour himself. "Though he was rich, for our sakes he became poor, that we through his poverty might be made rich.” "He made himself of

no reputation, but took upon him the form of a servant, and was made in the likeness of men." Christ's blessed feet his disciples followed, and beautifully exemplified the same heavenly virtue. In all their intercourse with the world and with one another, they always exhibited the loveliness of a lowly mind. They possessed the deepest conviction of their unworthiness-a sense of their entire dependance on God-and of the necessity of his smile to afford them any real enjoyment. They were prepared therefore to esteem others better than themselves; and while this principle preserved their own souls in safety, it was the fuel that fed their animation,and the secret of all their usefulness to others. Hence the appeal of Paul to his Ephesian brethren. "Ye know that from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptations which befel me by the lying in wait of the Jews;" and hence, in every age, the holiest men have been the most humble, "just as the corn," to use the language of the excellent Cecil, "which is fullest in the ear, inclines itself most to the earth."

Another trait in the character of the primitive Christians was activity and benevolent exertion. They contemplated man as a sinner and a sufferer. They knew of a way of recovery from the fearful gulf of moral ruin in which he was plunged. Their own

bosoms had thrilled with the joy of this salvation, and they longed to point the downcast eye of the hopeless and the lost to its blessed repose. Their souls were fixed on this grand object-of rescuing men from misery and sin, and they pursued it with a warmth of zeal and a strength of effort which no ingratitude could weaken, no obstacles withstand, no discouragements repress, no distresses chill. They came up cheerfully to the work, sustaining the spoiling of their goods, knowing that in heaven they had a better and more enduring substance, and a quieter and more endearing home. They knew that their duty was to yield themselves entirely to God, and that with this, selfishness and self indulgence were utterly inconsistent. Their property, their talents, their influence, their whole souls, they surrendered therefore a living sacrifice on the altar of their holy faith. Hence the declaration of Paul, "And I will very gladly spend and be spent for you, though the more abundantly I love you, the less I be loved." Oh, when was ever heroism so lofty, philanthropy so warm, benevolence so pure, selfconsecration so entire ? Where can we discover brighter traits of moral courage than in those men, who, in laboring for the good of

man were led to endure derision and contempt, mockings and scou gings, winds and billows, stripes and imprisonments, tortures and death? Would to Heaven that such an elevated piety might again characterise the church. Would that it were even now exhibiting through all our conduct its delightful and holy features; pervading our whole affections; beating with every pulsation; warming with every breath; and stamping its blessed impress on our hearts, our minds, and our souls.

S. P. H.

FULLER ON COMMUNION.

Conversations between two Laymen, on Strict and Mixed Communion; in which the principal Arguments in favor of the latter Practice are stated, as nearly as possible, in the Words of its most powerful Advocate, the Rev. Robert Hall. By J. G. FULLER. With Dr Griffin's Letter on Communion, and the Review of it by Prof. Ripley, of Newton. Boston: Lincoln & Edmands. 1831. 18mo. pp. 321.

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WE greet the appearance of this work with much pleasure, as we deem it well adapted to give Scriptural views of a subject which has been very much misunderstood. In the system of faith and practice to which the Baptists profess a peculiar attach-ment, there is probably no feature so repulsive to a superficial observer, as what is commonly designated strict communion. often been regarded as the mere appendage of a sect, arbitrarily adopted in a less enlightened age and now pertinaciously retained by the pride of party spirit, or that stern bigotry which gives to transient rites and forms, the dignity that belongs to the essential doctrines of Christianity. With such views of its character, it has often been sagely predicted that the prevalence of light and piety would ere long annihilate it: and that the record of its existence would only serve to remind us at last of the frailty of human nature, and of the ignorance of darker times.

While many have thought and spoken thus, the Baptists themselves, though aware of the difficulty of making their sentiments appreciated, have yet held as strict an adherence as formerly to this peculiarity, and have felt no tremors respecting the ultimate triumph of their principles. Firmly believing that in the Bible they have seen the will of the Legislator of the church clearly expressed, defining the subjects, and prescribing the order, of the positive institutions of the gospel, they have not dared to swerve from a rule so high, in conformity to any human opinion, however adorned by learning, or sanctioned by antiquity.

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With this statement of their views they have generally been satisfied. Their argument is based solely on divine authority; simple, concise, easily comprehended-not needing elaborate discusJULY, 1831.

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sion, but from the difficulties with which human ingenuity has enveloped it. While they have seen the outline of the constitution of the church, exhibited in the commission of Christ, in the precepts and practice of the apostles, they have felt it their imperious duty to adhere to it nor has this sense of obligation been at all diminished by the eloquence of those who are wont to charge them with excessive scrupulousness, and to extol in lofty terms, the liberal genius of Christianity. Although it has been painful to be separated in external church fellowship from those with whom they have cherished a cordial communion of spirit, it has ever been a consolation to know that, others being judges, they have not deviated from the course which our Lord prescribed, but that the schism has originated in the alienations of others from the acknowledged practice of the apostles. And why should such an adherence to the pattern set before us in the divine word be called bigotry? Is not a true spirit of obedience, which is essential to Christian character, most clearly evinced in a readiness to bow to a divine command, even in those cases, where we cannot see the reasons on which it is based? If then baptism be, (as evangelical Christians generally admit) the initiating rite of Christianity by which a connection with the visible church is constituted, and if the communion be an ordinance peculiar to the church as organized in a visible body, would not the Baptists be guilty of a gross inconsistency, in mingling in church fellowship with those whom they consider unbaptized? Would they not be condemned by their own consciences for treating with neglect that positive institution, which our Lord committed to the keeping of his disciples in his last solemn charge previous to his ascension? And could they expect the approbation of the King of Zion, in thus acting contrary to the convictions of their own minds, from mere complacency to their brethren?

The importance of these considerations will be more clearly apprehended, if we keep in view the design of positive institutions. As says Bishop Butler, "the reasons for them are evident, they are manifestly necessary to keep up and propagate religion in the world."* They are designed to give a proper organization to the people of God-to mark them as a distinct association, and thence to preserve the purity of the church. They also set forth emblematically the fundamental truths of religion. When strictly adhered to in their primitive order and simplicity, their good design is accomplished. Let but the dignity of baptism, as the initiating ordinance of Christianity, be fully retained-let it be ever viewed as the "putting on of Christ," the emblem of "death to sin," and a "resurrection to newness of life;" as "the answer of a good conscience toward God;" and to those who have thus stood forth in a visible relation to the Head of the church, let the appointed elements which "show forth the Lord's death," be often administered to cherish and strengthen the principles they have professed; then at once the structure of the church resembles the apostolic model, and is effectual, as far as possible, to the preservation of her purity. Then may

* Analogy, Part 2. Chap. V..

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