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unless we reckon our Lord one. I do not question but that the primitive pastors, whose office it was to preside in all spiritual affairs, did administer that ordinance, as well as receive and exclude members; but as a church, when destitute of a pastor, is competent to appoint a deacon or aged brother to officiate in these cases, I know of no reason to be gathered from the scriptures, why they should not be the same in the other.

The only end for which I join in an ordination is to unite with the elders of that and other churches, in expressing my brotherly concurrence in the election, which, if it fell on what I accounted an unsound or unworthy character, I should withhold. Though churches are so far independent of each other, as that no one has a right to interfere in the concerns of another without their consent, unless it be as we all have a right to exhort and admonish one another, yet there is a common union required to subsist between them, for the good of the whole: and so far as the ordination of a pastor affects this common or general interest, it is fit that there should be a general concurrence in it. It was on this principle, I conceive, rather than as an exercise of authority, that the apostles, whose office was general, took the lead in the primitive ordinations. When the churches increased, they appointed such men as Timothy and Titus, to do what they would have done themselves, had they been present: and when all extraordinary officers ceased, the same general object would be answered by the concurrence of the elders of the surrounding churches. Though the apostles and other extraordinary officers in the church had an authority which no ordinary pastor or company of pastors possess; yet in many things they did no more than what would be lawful for others to do, if they could and would do it. If they planted churches, set them in order, and ordained elders over them, it was not because the same things would not have been valid if done without them, but because they would not have been done. Let but churches be planted, set in order, and scripturally organized; and whether it be by apostles, evangelists, or ordinary pastors, all is good and acceptable to Christ. Paul left Timothy at Ephesus, that he might charge some that they taught no other doctrine. But if the Ephesian teachers had been of themselves attached to the truth, neither Paul nor Timothy would have been offended for their interference being rendered unnecessary. Titus was left in Crete, to set in order the things that were wanting, and to ordain elders in every city: but if things were but set in order, and proper elders ordained in the churches of Crete, it were no matter whether Paul the apostle, Titus the evangelist, or the wisest of their own elders take the lead in it. Let them but have had wisdom and virtue enough in the island to have accomplished these ends, and Paul would have rejoiced in beholding their order, and the steadfastness of their faith in Christ.

ON CHRISTIAN LOVE.

Query. As all mankind are alike sinners in the eyes of God, exposed to his anger, under his control, and within the power of his grace; are they not alike entitled to our compassion and regard? And as all the saints are alike chosen of God, redeemed by Christ, sanctified by the Spirit, &c. are they not alike entitled to our affection and esteem? Seeing also, that much has been said and done to diffuse the gospel, and promote a spirit of brotherly love among real Christians of all denominations, is it not inconsistent with this general design, that the various friends of Missionary Societies among Episcopalians, Independents, Baptists, &c. should appear to be so intent on promoting the particular interests of their respective societies, as not to feel an equal concern for the rest? One is fervently praying for the missionaries in the east, and makes their labours the topic of his conversation, while those in the south are nearly overlooked, or lightly regarded; and vice versa.

But why not bestow a like degree of love and zeal upon the com

mon cause ?

Answer. The above statement overlooks an important truth; namely, that though all sinners are alike under God's eye, control, and anger, and within the power of his grace, yet they are not alike within our knowledge, care, and charge. And though all saints are alike entitled to our esteem, as chosen of God, as redeemed by Christ, as sanctified by the Spirit, &c. yet they are not all known alike to us, nor alike under our immediate watch and

care.

The wall of Jerusalem considered as a whole, was an object that interested every godly Jew who had a mind to work, yet every man repaired next unto his own house, and consequently was more assiduous to raise that part of it than any other. If any one, indeed, had been so intent upon his part of the wall, as to be regardless of the rest, and careless about the work as a whole, it had been criminal: but while these were properly regarded, he might be allowed to be particularly attentive to his own special work, to which he was appointed. It is wisely ordered that it should be so; for if the mind were taken up entirely in generals, by aiming at every thing, we should accomplish nothing. The Turks and Chinese are alike sinners, and stand in need of mercy as well as the people to whom a minister preaches: but he is not equally obliged to pray for and seek to promote their salvation, as he is that of the people over whom the Holy Spirit hath made him an overThe children of heathen families are alike objects of God's knowledge, anger, &c, as those of our own; but they are not alike known to us, nor equally objects of our parental care.

seer.

It is very possible that Episcopalians, Independents, Baptists, &c. may be each too much concerned about their own party, and too inattentive to the properity of others, even in those respects wherein they consider them as conforming to the mind of Christ : but perhaps the whole of this ought not to be attributed to a sinful partiality. Let one society speak of the mission to Africa and the East; another inform us of what God is doing by a Vanderkemp, and a Kitcherer; and another of what he is accomplishing by Carey and his companions, &c. In all this they only build against their own houses, and report progress to their brethren, for the VOL. VIII.

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stimulating of the whole. Only let them bear good will one to another, and rejoice in all the goodness vouchsafed to either of them; and the wall will rise, and in due time the work of one will meet that of another, so as to form a whole.

THE PROGRESS OF SIN.

WHEN our Saviour spake of his making men free, the Jews were offended. It hurt their pride to be represented as slaves; yet slaves they were-and such is every sinner, however insensible of it, till Christ has made him free. And the longer he continues in this state, the more he is entangled, and the less capable he becomes of making his escape. Sin is a master that will not suffer its slaves to rest, but is always hurrying them on from one thing to another, till, having finished its operations, it bringeth forth death. The way of sin is a way in which there is no standing still; a kind of down-hill road, in which every step gives an accelerated foree, till you reach the bottom. Such is the import of those emphatic words of the apostle, Ye were servants to iniquity, unto iniqnity.

To be a servant to iniquity is descriptive of the state of every unconverted sinner. All may not be subject to the same kind of evils: one may be enslaved to drunkenness, another to uncleanness, another to covetousness, another to fashion, and another to self-righteous pride; but these are only different forms of government, suited to different tempers and constitutions: all are servants to iniquity; and all who continue such are compelled in a manner to go on in their work, servants to iniquity unto iniquity. The proofs of this tendency to progression will appear in the following remarks:

First: He that yields himself a servant to sin, in any one of its forms, admits a principle which opens the door to sin in every other form. This principle is that the authority of God is not to be regarded when it stands in the way of our inclinations; if you admit of this principle, there is nothing to hinder you from going into any evil which your soul lusteth after. You may not, indeed, commit every bad practice; but, while such is the state of your mind, it is not the fear of God, but a regard to man, or a concern for your own interest, safety, or reputation, that restrains you. If

you indulge in theft, for instance, you would, with the same unconcern, commit adultery, robbery, or murder; provided you were tempted to such things, and could commit them with the hope of escaping punishment. It is thus that he who transgresses the law in one point, is guilty of all: for He that forbids one sin forbids all; and a deliberate offence against him in one particular, is as really a rejection of his authority as in many.

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Moreover, If the mind be unrestrained by the fear of God, a regard to man will have but a feeble hold of it. Sin in various shapes will be indulged in secret: and being so indulged, it will soon break out into open vices; for it is not in the power of a man, with all its contrivances, long to conceal the ruling dispositions of his soul. When king Saul had once disregarded the divine authority in his treatment of the Amalekites, there were no bounds to the evil workings of his mind: full of jealousy, envy, and malignity, he murders a whole city of innocent men, repairs to a witch for counsel, and at last puts an end to his miserable life.

Secondly: Every sin we commit goes to destroy the principle of resistance, and it produces a kind of desperate carelessness. Purity of mind, like cleanliness of apparel, is accompanied with a desire of avoiding every thing that might defile; and even where this has no place, conscience, aided by education and example, is a great preservative against immoral and destructive courses; but if we once plunge into the vices of the world, emulation is extinguished. The child that is accustomed to rags and filth, loses all shame, and feels no ambition to appear neat and decent

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