Although the distinction of a divine revelation from a human explication is just and necessary; although the principles of analogy, proportion, and perfection are undeniable; and although, considered as a theory, the nature and necessity of universal toleration will be allowed to be as clear and demonstrative as possible, yet we are well aware, the allowance of these articles in all their fair, just, necessary consequences would be so inimical to many dispositions, and so effectually subversive of so many selfish, interested systems, that we entertain no hopes of ever seeing the theory generally reduced to practice. Heaven may exhibit a scene of universal love, and it is glorious to christianity to propose it; it is an idea replete with extatic joy, and, thanks be to God, it is more than an idea, it is a law in many christian churches, alas! little known, and less imitated by the rest of their brethren. There is a remnant of Jacob in the midst of many people, as a dew from the Lord, as the shower's upon the grass, that tarrieth not for man, nor waiteth for the sons of men. These may cheerfully adopt the Prophet's exultation, Rejoice not against me, O mine enemy! If I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me ; he will bring me forth to the light, and I shall behold his righteousness. In the day that my walls are to be built, in that day shall human decrees concerning conscience be far removed.

HINTS

CONCERNING THE

INSTITUTION AND DISCIPLINE

OF THE

PRIMITIVE CHURCH.

FROM AN ORDINATION SERMON.

MUCH hath been written on the discipline of the primitive church; but it is highly credible, it originated in some very plain fact, some very simple cause suited to the character of Jesus, and the condition of his disciples. If a cause adequate to all the effects be assigned, more would be redundant and ostentatious. Consider what I shall say on the subject, not as an investigation of it, nor as a reflection on others, nor as an oracle to you, but merely as a sketch of the first principles of a subject, which would fill many volumes; principles, not now to be disputed, but merely stated; principles, however, of real action, and tending to nothing but peace and virtue.

The discipline of the primitive churches was not taken from the economy of Moses. That economy was fastened to a place, confined within a given

period of time, and exhibited sensible objects to the worshippers. The late learned prelate, Bishop Warburton, in his life of the emperor Julian, hath clearly proved that the total subversion of the Mosaical dispensation was essential to the very being of the christian economy. As a theory, this is granted by all. In practice the case differs. Some christians in early times lost sight of this sound original maxim, and, unhappily, incorporated the discipline of the temple into the religion of Jesus, and on this mistake the Roman church is built. Hence the return of christians back into the bondage of infancy, regulated by meats, and days, and first elements of erudition. Hence a ritual, a pontiff, and a priesthood. Hence holy wars, and the defence of the faith by the sword of civil government. Hence a thousand institutes, all alien from the spirit of him, who said, Behold, I create new heavens, and a new earth. They shall not hurt nor destroy in all my holy mountain.

The primitive discipline was not taken from the synagogue. Synagogues were a sort of oratories resembling our meeting-houses, chapels, or parishchurches, erected not for sacrifice, which was

fined to the temple, but merely for purposes of devotion, and its appendage, instruction. It should seem, for reasons not now necessary to be mentioned, these houses were first erected at the return of the Jews from the Babylonian captivity, when the condition of the people made such places necessary.

In Babylon they had lost the language in which their Scriptures were written, and it was necessary to remedy this inconvenience by glossing the text when it was read to the people, that they might not lose the sense in a confusion of terms. Here, on Sabbath days, the people assembled to pray, and to give and receive instruction by reading the holy Scriptures and expounding the sense. Order rendered rules necessary, and rules ripened into laws. In time these laws formed a system of parochial government; so I think

I

may venture to call the jurisprudence of the synaagogue. Many learned men have supposed that primitive christians adopted this discipline, and regulated their social worship by it. Probably some did so; but it should seem they were Jews influenced by prejudices of education, and who, having only a slight knowledge of christianity, incorporated with it maxims of a polity not adapted to the views of their divine master; for it would be easy to prove that the discipline of the synagogue was penal, practicable only in an assembly of rulers and subjects, and of course not fitted to a society of equals, which was the condition of the primitive church, as will be observed presently. Some have supposed, the Lord Jesus intended, to recommend this discipline by his advice in case of trespass, recorded in the xviii of Matthew; but that learned foreign lawyer, Professor Boehmer (let it not offend if we add, the best modern writer on this subject) hath elucidated the

text, and proved beyond contradiction, that the religion of Jesus did not, in its primitive institution, admit of any civil coercion, and consequently that its discipline was not that of the synagogue, which did.

The primitive discipline was not formally instituted by Jesus Christ. In vain we search for it in any of his public discourses, or private conversations. The Jews differed in speculations, but their rites were uniform, because their legislator had with precision adjusted every thing. But what chapter of the life of Jesus can any church produce, and say, here is our ritual; this is our order; these are the institutes of our discipline; this verse tells us how to admit a member; that how to elect an elder, a deacon, or a teacher; here we are told how to form a society; there how to preserve it; and in case of dissolution, this instructs us how to separate, or how to reassemble? On these subjects the wise master of our assemblies said nothing.

Finally, the discipline of the christian church was not expressly appointed by the Apostles. In the present view, the apostolical writings may be conveniently classed under four heads. Some are prophetical; as the Revelation of John, some paragraphs in the writings of Paul, and some detached verses of others. A second class are historical; as the Acts of the Apostles, and in the Epistles many incidental names, dates, places, persons, and events. Prophecy affords no rules of discipline; history furnishes prece