few, can be at no lofs to obferve the inftitution. We formerly noticed the need of forbearance. Without this a church cannot fubfift. There will be endless divisions, and confequently ftumblingblocks in the way of the world. But where can we find a warrant for continuing in a fociety, the laws of which are effentially different from those of the churches planted by the apoftles, and which hardly resemble them in any thing but the name? The members of these focieties totally neglect the precepts of Chrift in regard to church-fellowship. What he meant by a church was one thing, and what they mean by it is another. Have they a warrant to neglect or disobey his precepts? If not, believers ought to quit fuch connexions. There may be causes which will justify our separation from a church whofe outward forms are agreeable to Scripture: if they depart from the doctrines of the gofpel; if they do not attend to the spirit, as well as to the letter of the laws of Jefus Christ, and if they will not fuffer exhortation on the subject, nor submit to the word of God, we shall not be profited in the connexion. But we ought to beware left we take such a step lightly, and from improper motives. Here I must advert to the conduct of fome who cannot, indeed, join worldly focieties, but feem indifferent about Christian communion. From the formation of the church at Jerufalem, there is not a who did not, wherever he came, effay to join bimself to the difciples *.' Surely there is fomething amiss in an oppofite line of conduct. Let Chriftians seriously confider the importance of not forfaking the affembling of themselves together, and let them remember, that attending as hearers merely on the Lord's day, is not obferving the fpirit of this precept, nor even the full extent of it literally. Those too are not lefs inconfiftent, who are always talking about New Teftament churches, are well acquainted with the theory of their order, and yet remain in unfcriptural connections. They have at beft but a speculative acquaintance with the subject; their confciences are not impreffed. An end will never be put to fchifm and herefy among Chriftians, until they all render univerfal obedience to the laws of Jefus Chrift, and acting on the principles of the reformers, (who are branded as heretics and fchifmatics by the church of Rome) reject the authority of those who in any respect have violated the conftitution of his churches, or have rendered obedience to any of his precepts impracticable amongst their difciples. Then, and not till then, will that promised unity amongst the difciples of Jefus be manifefted, which shall convince the world of the excellence of Christianity. Then fhall the world believe that the Father hath fent his beloved Son into the world, when his disciples are all visibly one, John xvii. 20, 21.! CHAPTER XIII. EXCELLENCE OF THE PLAN LAID DOWN IN THE NEW TESTAMENT FOR THE SOCIAL WORSHIP OF CHRISTIANS, AND THE ADVANTAGES ARISING FROM OBSERVING IT. EVERY commandment of God, like every one of his works, bears the marks of his infinite wifdom, and is admirably adapted to the end he has in view. We may therefore be affured, that the observance of all the ordinances appointed for his people in their affociated state, must be attended with great advantages. A very ftriking feature in the system we have attempted to delineate, is its fimplicity. This is characteristic of all the works of God, and is a proof of his excellent wifdom: Nature,' fays Sir Ifaac Newton, 'no where employs many agents in things which can be effected by few*.' In the conftitution and difcipline of a church of Chrift, there is no confufion of civil and religious privileges. There cannot be an approach towards perfecution, except there be a complete departure from the laws of Chrift. The ordinances of Chrift are in a great measure independent of outward circumftances. If there be Chriftians in the fame neighbourhood, whether they be poor or rich, learned who did not, wherever he came, effay to join bimfelf to the difciples *." Surely there is fomething amiss in an oppofite line of conduct. Let Christians seriously confider the importance of not forfaking the affembling of themselves together, and let them remember, that attending as hearers merely on the Lord's day, is not obferving the spirit of this precept, nor even the full extent of it literally. Thofe too are not lefs inconfiftent, who are always talking about New Teftament churches, are well acquainted with the theory of their order, and yet remain in unfcriptural connections. They have at beft but a fpeculative acquaintance with the fubject; their confciences are not impreffed. An end will never be put to fchifm and herefy among Chriftians, until they all render univerfal obedience to the laws of Jefus Chrift, and acting on the principles of the reformers, (who are branded as heretics and fchifmatics by the church of Rome) reject the authority of those who in any respect have violated the constitution of his churches, or have rendered obedience to any of his precepts impracticable amongst their difciples. Then, and not till then, will that promised unity amongst the difciples of Jesus be manifested, which shall convince the world of the excellence of Christianity. Then shall the world believe that the Father hath sent his beloved Son into the world, when his difciples are all visibly one, John xvii. 20, 21.! CHAPTER XIII. EXCELLENCE OF THE PLAN LAID DOWN IN THE NEW TESTAMENT FOR THE SOCIAL WORSHIP OF CHRISTIANS, AND THE ADVANTAGES ARISING FROM OBSERVING IT. EVERY commandment of God, like every one of his works, bears the marks of his infinite wisdom, and is admirably adapted to the end he has in view. We may therefore be affured, that the obfervance of all the ordinances appointed for his people in their affociated state, must be attended with great advantages. A very ftriking feature in the fyftem we have attempted to delineate, is its fimplicity. This is characteristic of all the works of God, and is a proof of his excellent wifdom: Nature,' says Sir Isaac Newton, 'no where employs many agents in things which can be effected by few*.' In the constitution and discipline of a church of Christ, there is no confufion of civil and religious privileges. There cannot be an approach towards perfecution, except there be a complete departure from the laws of Chrift. The ordinances of Chrift are in a great measure independent of outward circumftances. If there be Chriftians in the fame neighbourhood, whether they be poor or rich, learned |