No. 5.]

DECEMBER 3, 1827. der, (in which 1 Tim. ii. 1, 2. is particularly atAttempt at the Restoration of Ancient Order. tended to,) any case of discipline which requires to be mentioned is laid before the church; the JULY 31, 1818. names of those who have applied for fellowship The Church of Christ assembling in Leith Walk, are also read, and the result of the conversation Edinburgh-to the Church of Christ in New which the elders and two or more of the brethYork-Grace unto you, and peace from God ren have had with them, is stated. If the church the Father, and from the Lord Jesus Christ. be satisfied, they are baptized in the course of DEAR BRETHREN, WE have been much re- the week, and received next Lord's day. On freshed, and edified, by the communication their admission they are saluted with a kiss by with which you have favored us. Convinced the presiding elder, while the church stands up that the more general diffusion of the gospel of in token of approbation. We consider it necesthe kingdom must be accompanied with a great- sary, not only to inquire into the views of the er degree of union among believers, and that that gospel which those who apply to the church enunion can only be produced by renouncing our tertain; but we endeavor to ascertain whether own wisdom, and keeping the ordinances as de- they are acting under its influence. We know livered by the apostles, 1 Cor. xi. 2.-We endea- from the testimony of God that the truth works vor in all things to observe the instructions con- effectually in all who believe; but we see many tained in the New Testament. We are, howev- who make a scriptural profession of faith wither, deeply sensible from what we observe in out bringing forth the fruits of righteousness, and others, and still more from our own experience, consequently show that they are not standing in that we are prone to be misled and blinded by the true grace of God. Hence the necessity of prejudice, while professing a desire to do the inquiring into the conduct of men, since they will of God; and therefore we are happy to com- have professed to know the truth. The exammunicate with our brethren, that we may be mu-ple of scripture is clear on this subject. Paul's tually profitable to each other.

In compliance with your wish, we shall now proceed to give you a brief sketch of our history as a church, and inform you of the manner in which we conduct our worship. In most respects it agrees with your practice, and where it differs, we shall mention to you the reasons of our conduct.

It is about twenty years since we were first associated together. At that time, we observed the Lord's supper once a month; and although we had a pastor, we also procured a succession of preachers from a distance, whose discourses were more addressed to those who were without than to the church.

Our first step towards scriptural order, was our beginning to break bread every Lord's day. In examining this subject, we learned, that the churches of Christ, to the end of the world, ought in all things to be guided by the apostolic traditions.

The subject of mutual exhortation and discipline on the Lord's day was next agitated. These had formerly been attended to at our weekly evening meeting, but we became convinced, that whatever is enjoined on the churches, should be observed on the first day of the week, as this is the only day on which the disciples are commanded to assemble, and on which the great body of the church are able to attend. About the same time, the question of baptism came under our consideration; and in consequence of many being baptized, and mutual exhortation and discipline on the Lord's day being introduced, a considerable number left us, who still continue to assemble as an Independent church. This took place about ten years ago, since which time we have observed our present order. Our number is about two hundred and fifty. We have three elders and four deacons: we had four elders; but one of them, (brother Thomp son) has for many years been desirous of preaching Christ in foreign lands, and has left us with this intention. He was commended to the Lord for the work by prayer, with fasting and laying on of hands. He sailed on the 12th instant from Liverpool for Buenos Ayres, as he considered the southern part of your continent to be more neglected than any other missionary field. We request your constant prayers on his behalf.

We meet at half past 10 o'clock on the Lord's day morning. After prayer by the presiding el

confession must have been unexceptionable; yet the disciples did not receive him till they heard the testimony of Barnabas respecting his conduct. The presiding elder then gives out a psalm or hymn, in singing which the brethren join, standing. A chapter is read from the Old Testament, and a corresponding one from the New. (We go regularly through the Old Tes tament in the morning, and through the New in the afternoon.) One of the brethren is called on by the elder to engage in prayer, and at the conclusion of this and all our prayers the church says Amen. Praise. The elder, after a few observations on the Lord's supper, gives thanks, or calls on one of the brethren to do so. The bread is then handed about by the deacons. In like manner the cup, after giving thanks. Praise. The contribution is made for the poor, and once a month an extraordinary collection for promoting the spread of the gospel. The brethren are invited to teach and to admonish each other. Praise. Prayer by one of the brethren. The church is called on to salute each other with a holy kiss, and separates.

We meet again at a quarter past two o'clock, after an interval of nearly an hour and a half. We begin with praise. A chapter in the Old and one in the New Testament are read. Prayer by one of the brethren. Praise. One or more of the elders teach. Prayer, praise, and separate at four o'clock.

We have a meeting at six in the evening; but this is not attended by all the brethren-some being engaged in instructing their families, others in teaching Sabbath schools, &c. After praise, reading a chapter, prayer, and praise, one of the elders preaches, and has particularly in view those that are without. On the third Lord's day of the month, we have in the evening a prayer meeting for the spread of the gospel, when any interesting intelligence which has been received is read.

On Wednesday evening we meet for an hour; when, after praise and prayer, one of the elders teaches. We conclude with prayer and praise. On Friday we do the same, only the time is occupied by the exhortations of the brethren.

Having thus, beloved, given you a full account of our order, we shall now make a few remarks on some points in which a slight difference appears to subsist between you and us. In doing so, we address you with all affection, and entreat

ing their hunger while professing to eat the Lord's supper, he says, Have you not houses to eat and drink in? 1 Cor. xi. 22. Had he ap1st. We do not kneel in prayer, we stand both pointed any thing like a modern love-feast, in prayer and singing. This does not arise from surely he would not have restricted their eating thinking that kneeling is unscriptural, but be- and drinking to their own houses. From comcause our seats are not so constructed as to ren-paring the various passages on this subject, we der it convenient, and we find both postures re-learn, that in partaking of the Lord's supper, we cognized in the word of God.

The question whether such persons should be received into the churches has been frequently agitated in this country. We have only once been put to the test by such an application being made, and we saw it to be our duty to receive the person, although unbaptized. Our reasons were these:

but individually-we reply, this is the very argu- | root of most of the corruptions of christianity. ment adduced against mutual exhortation in the But notwithstanding this, we see many who are church; and those who do not practice salutation evidently taught of God, who adorn the doctrine cannot, with any consistency, disapprove of the of Jesus, and enjoy fellowship with the Father sentiments of those who affirm that the precepts and with his Son, who have not been baptized, to exhort each other do not refer to the church and that not from being ashamed to confess when assembled, but to our intercourse as indi- Christ, but from not understanding his will on viduals. We believe, however, the true reason that subject. of the prejudices of some disciples against salutation in the church, is, that it appears to them formal and unnatural. No doubt all the ordinances may degenerate into form; for instance, our meeting on every first day of the week, and proceeding in the same manner, may be nothing better than a form; we may draw near to God with our mouths, and honor him with our lips, while our hearts are far from him; and some have objected to the weekly observance of the Lord's supper on this very ground. It is certainly our duty to watch and pray against formality in our religious duties; but we do not see that we are more liable to become formal in obeying the commandment to salute each other, than in attending to the other ordinances. And is there any thing unnatural in the family of Christ, when they meet to commemorate his death and resurrection, expressing their mutual love by giving each other the highest token of affection? and why should it be thought a thing incredible that he should give such a commandment, who has said, By this shall all men know that you are my disciples if you have love one to another? who has described his people as brethren, as one body, as members one of another? The commandment to salute each other with a holy kiss, is five times repeated in the New Testament, and is delivered to the churches over the whole of the then known world, from Rome in the west, to Pontus and Cappadocia in the east.

1st. There is no example in the New Testament, of any disciple being refused fellowship with the churches of the saints, although various differences of sentiment prevailed. A church of Christ is a school for training up his disciples, and we conceive the only terms of admission are, that they give evidence of belonging to him. Hence we dare not refuse to receive a believer, although unbaptized.

2d. We are expressly commanded to receive those who are weak in the faith, Rom. xiv. "to receive one another, as Christ also has received us to the glory of God," Rom. xv. 7. Now, a disciple who holds infant baptism is, in this respect, weak, yet he is in the faith; and, therefore, we think ourselves bound to receive him. We know it has been said, that the 14th and 15th chapters of the Romans refer to things in themselves indifferent, and that the precepts above quoted, respect only such matters; but those who argue thus, have not duly considered the subject. Meats and drinks are doubtless indifferent in themselves; but their introduction into religion is not a matter of indifference. The 6th. As to what you say of unanimity, and whole system of antichrist is founded on an atnot majority, being the scriptural rule for the tempt to introduce Jewish observances into the churches, we fully agree with you that the idea kingdom of Christ. The observance of days is of voting in a church is improper. But you will spoken of in connexion with the precept to reobserve that the New Testament lays down no ceive the weak believer, Rom. xiv. 5. and yet rule on the subject of unanimity, and therefore the apostle elsewhere declares, that the observ we do not consider ourselves at liberty to do so. ance of days and times led him to fear that the Unanimity is most desirable, but it may not be Galatians had never received the truth, Gal. iv. always attainable, and we should be sorry to 10, 11. We, therefore, understand the precepts, insist on any thing which might tempt our breth- to receive him that is weak in the faith, in their ren to hypocrisy. Some churches profess to hold plain and obvicus meaning, and consider them the necessity of unanimity, and most consistently as referring to any error into which a real disciseparate those who do not see exactly with the ple of Christ may fall. Of this we have a strikchurch, i. e. the majority. But this we hold to being proof, 1 Cor. viii. where great ignorance on unscriptural; and that while it is our duty to pray for unanimity, we are not entitled to add to the word of God by laying down a rule for the churches on this subject.

7th. There is one other point to which we would now, beloved, direct your attention. We do not know from your letter whether you are like-minded with us or not on the subject of forbearance, but we deem it highly important to be understood by all the disciples of Christ.

We are fully satisfied that only believers ought to be baptized. This is evident, First. From the precept given to the apostles, Mark xvi. 15, 16, which is as plain as any law of Moses. Second. From the uniformity of the apostolic practice as recorded in the New Testament, Acts ii. 42, viii. 12, 13, 36, 37, xviii. 8, &c. Third. From the explanation which is given of the import of the institution, by which it is necessarily restricted to believers, Rom. vi. Col. ii. &c. We are aware that error on this subject implies considerable darkness respecting the new covenant as distinguished from the old. We know also that the confounding of the two covenants lies at the

most important subjects, is declared to be com patible with true discipleship.

3d. We shall just refer to one more passage on this subject, Phil. iii. 15, 16. "Let us, therefore, as many as be perfect, be thus minded: and if, in any thing, you be otherwise minded, God shall reveal even this to you. Nevertheless, where to we have already attained, let us walk by the same rule, let us mind the same thing." This appears conclusive on this question, and, therefore, while we pray that grace may be with all those who love our Lord Jesus Christ in sincerity, we cannot refuse to receive any of them who desire to observe the institutions on which we are agreed; and this we are convinced is the scripture way to unity of sentiment, which ought constantly to be the subject of our fervent prayers.

Such, beloved, are the observations which have occurred to us on the perusal of your letter. We regret that in consequence of the corruptions introduced into the kingdom of Jesus, it is necessary for his disciples to say so much about the external order of his churches. On this there

ought to be no difference, and the time is approaching, when the existing differences shall be done away. It would have been far more agreeable to us, and we are assured also to you, to have written each other of the glory and dignity of the person of Immanuel; of the height, and depth, and breadth, and length, of his love; of the fulness of his atonement; of the freeness of his salvation; of the powerful obligations under which we are laid to live devoted to Him who purchased us with his blood. We should have preferred dwelling on the delight which we ought to feel in his service, the care we ought to take to adorn his doctrine, walking before our houses with a perfect heart, worshipping God in our families, manifesting our delight in the meeting with our brethren, and meditating on it at home-in short, whether we eat or drink, or whatsoever we do, doing all to the glory of

God.

But we are very sensible, that it is necessary, diligently to search for the footsteps of Christ's flock in regard to his institutions; for they are all calculated to promote that holiness, without which no man shall see the Lord, and all the contrivances and commandments of men in religion turn us from the truth.

A Restoration of the Ancient Order of Things.
No. XXI.

Being an Extract from the Preface to a new selection of
Psalms, Hymns, and Spiritual Songs, about to be issued
from this press.

of christian worship, has been corrupted by sec-
PSALM and hymn singing, like every other part
tarianism. This demon, whose name is Legion,
has possessed all our spirits, and given a wrong
direction to almost all our religious actions. A
consistent sectary not only contends for a few
dry abstract opinions, nicknamed "articles of
belief," or "essential points," but these he sings
and prays with a zeal proportioned to the oppo-
sition made to them. How loud and how long
does the Arminian sing his free grace, while he
argues against the Calvinists' sovereign grace.
And in what animating strains does the Calvinist
of the Arminian, who he supposes is seeking to
sing of his imputed righteousness in the presence
be justified by his works. Annihilate these
sects, and these hymns either die with them, or
undergo a new modification. He that sings them
in the spirit of the sect, pays homage to the idol of
a party, but worships not the God of the whole
earth. Were I asked for a good criterion of a
sectarian spirit, I would answer, When a person
derives more pleasure from the contemplation of
a tenet because of the opposition made to it, than
he would, did no such opposition exist; or when
he is more opposed to a tenet because of the
system to which it belongs, or the people who
hold it, than on account of its own innate mean-
ing and tendency, he acts the sectary, and not the
christian: and so of all predilections and antipa-
thies, when they are created, guided, or control-
led by any thing extrinsic of the subject matter
itself.

It is, however, highly important that we should be on our guard against the wiles of the devil. He is transformed into an angel of light, and, through the deceitfulness of our hearts, may divert our attention from that righteousness, and peace, and joy in the Holy Ghost, in which the kingdom of God consists; while we are zealously contending for those institutions, the real object of which is to promote every holy temper of mind. In the course of our experience, we have seen not a few, who, while they appeared to be adOur hymns are, for the most part, our creed in vancing in the knowledge of the nature of the metre, while it appears in the prose form in our kingdom of Christ, were evidently losing spirit- confessions. A methodistic sermon must be uality of mind, and becoming much less exem-succeeded by a methodistic hymn, and a methoplary in their conduct than formerly. We have seen such make shipwreck of faith and a good conscience; while others, whose views they despised as being nearer Judaism than Christianity, have lived honorably, and died triumphing in the hope of eternal life through Christ.

Do we, therefore, account the ordinances of Jesus to be of little importance? Do we adopt the sentiments of those, who seem to think that the churches of Christ may do what seems good in their own eyes, according to their views of expediency? By no means, any more than we neglect the scriptures, because those who are unlearned and unstable, wrest them to their own destruction. But we wish to approve ourselves the servants of God, by the armor of righteousness on the right hand and on the left.

It is our earnest prayer for you, beloved brethren, that you may stand complete in all the will of God; that your light may so shine before men, that others, seeing your good works, may glorify our heavenly Father; that you may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, shining among them as lights in the world.-Now the God of peace, that brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be glory for ever and ever.

Amen.

distic mode of singing it. And so of the Presbyterian. There is little or no difference in any sect in this one particular. Even the Quaker is not singular here; for as he has no regular sermon he has no regular song, hymn, nor prayer. Those who have many frames and great vicissitudes of feeling, sing and pray much about them, and those who are more speculative than practical, prefer exercises of intellect to those of the heart or affections.

The hymn book is as good an index to the brains and to the hearts of a people as the creed book; and scarce a 66 sermon is preached," which is not followed up by a corresponding hymn or song.

Does the preacher preach up Sinai instead of Calvary, Moses instead of Christ, to convince or convict his audience? Then he sings

"Awak'd by Sinai's awful sound,
My soul in bonds of guilt I found,
And knew not where to go;
O'erwhelin'd with sin, with anguish slain,
The sinner must be born again,
Or sink to endless woe."

"When to the law I trembling fled,
It pour'd its curses on my head;
I no relief could find.
This fearful truth increased my pain,
The sinner must be born again,

O'erwhelm'd my tortur'd mind."
"Again did Sinai's thunder roll,
And guilt lay heavy on my soul,
A vast unwieldy load!
Alas! I read and saw it plain,
The sinner must be born again,
Or drink the wrath of God."

I know of nothing more anti-evangelical than the above verses; but they suit one of our law

convincing sermons, and the whole congregation must sing, suit or non-suit the one half of them. But to finish the climax, this exercise is called praising God.

why make them believe that they had my reply to your first letter "concluded," when, in fact, they had not more than the one half of it!! But you spent your energies in the last in dictating But again-Does the preacher teach his con- to me how I should have answered Elder Stone. gregation that the time and place when and Did I ask you for advice, brother Clack? Or where the sinner should be converted was de- did I choose you for my preceptor? When I creed from all eternity? Then out of complais-sit for lessons I claim the right of choosing my ance to the preacher, the congregation must instructor. And believe me, brother Clack, praise the Lord by singingthere are a hundred persons on this continent who would, in my judgment, be more eligible than you. Besides, I exceedingly reprobate your dictations regarding the course to be pursued in relation to Elder Stone, and "the Christians" with him. The policy of "fire brands, arrows, and death," is not the course that Paul persuades. However I cannot thank you for your advice, neither matter nor manner, inasmuch as it was not solicited.

""Twas fix'd in God's eternal mind When his dear sons should mercy find: From everlasting he decreed

When every good should be conveyed."

"Determin'd was the manner how

We should be brought the Lord to know;
Yea, he decreed the very place

Where he would call us by his grace."

Is the absolute and unconditional perseverance of all the converted taught? Then, after sermon, all must sing

"Safe in the arms of Sovereign Love
We ever shall remain,

Nor shall the rage of earth or hell
Make thy dear couusels vain."

"Not one of all the chosen race
But shall to heaven attain;
Partake on earth the purpos'd grace,

And then with Jesus reign."

But does the system teach that there are and must necessarily be cold and dark seasons in the experience of all christians, and that such only are true christians, who have their doubts, fears, glooms, and winters? Then the audience sings

"Dear Lord, if, indeed, I am thine, If thou art my sun and my song, Say why do I languish and pine,

And why are iny winters so long?

O drive these dark clouds from my sky,
Thy soul-cheering presence restore,
Or take me unto thee on high,

Where winter and clouds are no more,"
Without being prolix or irksome in filing ob-
jections to all these specimens of hymn singing,
I shall mention but two or three:-

1. They are in toto contrary to the spirit and genius of the christian religion.

2. They are unfit for any congregation, as but few in any one congregation can with regard to truth, apply them to themselves.

3. They are an essential part of the corrupt systems of this day, and a decisive characteristic of the grand apostacy. But a further developement of this subject we postpone to our next.

EDITOR.

Reply to Spencer Clack's 2d Letter.—Letter II. BROTHER CLACK,--I feel constrained to tell you that there is a little too much management and apparent art in your correspondence with me. In the conclusion of your letter five, in two parts, you say "I have, agreeably to your request, published your reply entire."-What the word "entire" means in Kentucky, you ought to know better than I; but in Virginia we never say we have a thing entire when we have just the half of it. Nor even if we had the whole of it in two slices we should not feel ourselves warranted in saying we had it entire. You published onefourth of my reply in one paper, and another fourth in a second paper, and two-fourths of it are yet unpublished, you say you have "published my reply entire." This is one blemish in you, brother Clack. Are you afraid that your readers should have one of my letters entire at one time? If not, why give birth to the suspicion? And

An extract from Robinson Crusoe would have been of as much merit and utility in your last letter as the reported sermon detailed by some laugh-loving recorder, from the lips of some saidto-be Christian preacher. Why you should have made such a detail to me, unless to stir up the "odium theologicum," I know not. It is of a piece with your reported extracts from bishop Semple's letter to Doctor Noel-and designed to answer a similar purpose. This is another speck in you, brother Clack.

what they might, and, perhaps, ought to be, will These hints, brief indeed, in comparison to just suffice to show you that your policy is duly apprehended and appreciated. These imperti nent items in your correspondence being thus noticed, I proceed to finish my reply to your second letter.

You asked for a summary exhibition of my faith in your second letter. This I did not think proper to give you in my last. And indeed I could not give you a more summary exhibition of my faith, than by presenting you with a New Testament. But seeing the acceptation of the word entire in Kentucky, I have been led to conclude that I might, in a similar acceptation of terms, give you a summary exhibition of at least a part of my faith. And as I wish to see what use you have for it, and being of a very accommodating disposition, I will, for once, draw up a summary, and consummate your happiness, by dedicating it to you.

A summary exhibition of the 49th chapter of my faith.

Credo, [I believe] that, In the beginning was the Word, and the Word was with God, and the word was God-this was in the beginning with God. All things were made by it, and without it not a single creature was made. In it was life, and the life was the light of men. And the light shone in darkness, and the darkness admitted it not.-That God has so loved the world as to give his only begotten Son, that whosoever believes on him may have eternal life. For God has sent his Son into the world, not to condemn the world, but that the world may be saved by him.-That Jesus Christ was born of the seed of David, with respect to the flesh; but was declared to be the Son of God, with respect to the Spirit of Holiness, by his resurrection from the dead-for he died for our sins, was buried and arose the third day, according to the scriptures, and commanded that glad tidings of great joy to all people should be published in his name-viz. That through faith in his name we are justified from all things, and being baptized for the remission of our sins, the Holy Spirit is given to us, and we having the Spirit of