bear either generally, or specially, on the subject before us.

Read first a part of the epistle to the Romans, fourteenth chapter, from the beginning. "Him that is weak in the faith, receive ye, but not to doubtful disputations. For one believeth that he may eat all things; another, who is weak, eateth herbs. Let not him that eateth despise him that eateth not; and let not him that eateth not, judge him that eateth; for God hath received him. Who art thou that judgest another man's servant? To his own master he standeth or falleth. Yea, he shall be holden up, for God is able to make him stand. One man esteemeth one day above another; another esteemeth every day alike. Let every man be fully persuaded in his own mind." The case here treated of was that of the members of the same Christian church entertaining different views on certain religious questions, and quarreling about them with the same mistaken zeal, which has been so often exemplified since; sitting in judgment on one another, and possibly consigning one another to everlasting perdition. How does St. Paul set about to calm this turbulent spirit, and to preserve among them the harmony of Christian fellowship? Not by the mandate of apostolical authority; not by setting up one to judge for another; but by teaching them that they were each accountable to one master; that they were equally entitled, as his servants, to judge for

themselves; and that, whilst every man should be "fully persuaded in his own mind," they should receive one another" but not to doubtful disputations." Here, then, is a plain exhibition of the true apostolic principles and rules of church fellowship.-And, a few verses after, St. Paul enforces these principles in the following words: "But why dost thou judge thy brother? or why dost thou set at nought thy brother? For we shall all stand before the judgment-seat of Christ. Let us not, therefore, judge one another any more: but judge this rather, that no man put a stumbling-block, or an occasion to fall, in his brother's way." Considerations these, which ought to weigh, and will weigh, with every sincere Christian, with every tender conscience.

At the seventeenth verse of this chapter, the Apostle, pursuing the same subject, and the same exhortation upon it, observes-" The kingdom of God is not meat and drink, but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ, is acceptable to God, and approved of men. Let us therefore follow after the things which make for peace, and things wherewith one may edify another." Here we are taught that the kingdom of God, the dispensation of the gospel, does not concern itself with the regulation of meats and drinks, about which a troublesome question then arose, and was keenly and uncharitably

contested by the zealots of the day; but that the great object which it has specially in view is, to promote "righteousness, and peace, and joy in the Holy Ghost;"-righteousness towards God, the spirit of peace and charity among men, and the rejoicing of a good conscience through the aid of the Holy Spirit. We are farther taught here, that whosoever, in these great and essential things, faithfully serveth the Lord Jesus Christ, the King and Head of the Church, is acceptable to God; is received into the divine favour and love; should obtain the approbation of men, and do obtain the approbation of good men. "Let us, therefore," adds the Apostle, "follow after the things which make for peace," -the things which I have specified to you, and which are evidently the great ends of the gospel dispensation; "and things wherewith one may edify another,"-things whereby we may contribute to build up one another in our most holy faith, and in obedience thereto; that so we may ultimately obtain that which is "the end of our faith, even the salvation of our souls."

The same interesting subject is followed up, and brought more closely home to our present purpose, in the following chapter, (Romans, xv.) "We then that are strong ought to bear the infirmities of the weak, and not to please ourselves; for even Christ pleased not himself. Now the God of patience and consolation grant you to be like-minded, one toward another, according

to Christ Jesus; that ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us, to the glory of God." In these passages the Apostle urges the observance of his liberal and charitable rule, by the example of Christ himself. His argument is plainly this. Our Lord Jesus Christ, the great Head of the church, has received us who believe in his name, into his tender regard; into the communion of his church; into fellowship with himself; he has done so "to the glory of God." And why should not we, who believe in Christ, receive one another to the same high end, "the glory of God?" Why should not we receive one another, notwithstanding some diversity of sentiment, into habits of friendly intercourse-into the mutual exercise of the kindest affection-into the arms of Christian fellowship and communion? The apostolic instruction, delivered here, distinctly throws the charge of heresy and schism upon those who unnecessarily break up the communion of the Christian church; and is sufficient to show that, whatever the pretence, such persons have no true regard to the glory of God.

These now are the general principles inculcated by the inspired Apostles of Christ, when they gave express 'instructions to the primitive disciples, in reference to church fellowship and Christian communion. And we see nothing here

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of that sectarian, dividing, and exclusive spirit, which soon began to manifest itself among the professing followers of Christ, and has continued so lamentably to the present day. We find nothing here of those narrow and uncharitable terms of communion, nothing of those confounding formularies of dark and difficult doctrine, by which modern sectarianism thinks it necessary to guard and circumscribe the fellowship of Christians. Here, the sincere disciples of Christ were taught, after the example of their great Master, to bear with each other's weaknesses and differences on doubtful points; and mutually to cultivate the generous, the self-denying, the liberal and affectionate spirit of the gospel.

But was there no profession of faith necessary in the primitive and apostolic churches? There was;-and I will now proceed to show you, from the inspired records, wherein that profession consisted.

In looking through the New Testament writings, it will be found, that nothing more was required of those who desired admittance into the Christian church, than openly to profess their belief that Jesus was the Messiah, the Christ, the Son of God, the Saviour of the world, or some similar form of expression. By this open avowal, they professed to receive Christ as their Prophet, Priest, and King-as their Lord and Saviour, their Lawgiver and Judge: and to hold themselves obliged to the sincere observance of