he had no praise; and he gave place to them, no, not for an hour.

It is much to be deplored that no champion was found during this period to lead these churches back to the "old paths" of piety, as well as of church polity. But Jonathan Edwards was then in his cradle, and his grandfather, the Rev. Solomon Stoddard of Northampton, was inaugurating a measure which really, though not intentionally, was a movement in the opposite direction. A sermon published by him in 1707, maintains that "sanctification is not a necessary qualification to partaking of the Lord's Supper," and that "the Lord's Supper is a converting ordinance." To orthodox Congregationalists in our day, such a doctrine sounds strange enough, from a minister of real as well as reputed orthodoxy on every other point, and it would seem to be the easiest thing in the world to crush out the heresy in its germ. But it had farreaching roots. It grew from the "halfway covenant" of 1662. Davenport, and others, had predicted such growths, as the natural product of such a scheme, when once admitted into the churches. But, like the warning of the ardent Laocoon against admitting the wooden horse into Troy, their predictions were unheeded till fatally fulfilled. A forty years' trial had shown that neither the children who were baptized on that covenant, nor their unregenerate parents who offered them, were brought thereby any nearer to the kingdom of heaven, but on the contrary, seemed the more content to remain in that half-way place. Consequently, while almost everybody was baptized, and, in that sense, became a visible saint, and member of the church, the number of real saints, or such as could come to the Lord's table on the old terms, was lamentably small, and was ever growing less. In this posture of affairs, why should not the same motives that had drawn the churches thus far from the primitive path, lead them this one step further? The idea of Mr. Stoddard was a startling, though not an inconsistent one. The

ministers at first very generally opposed it. The aged Dr. Increase Mather, now forty years older, and considerably wiser, than when he was urging the churches to take the path which had brought them to this formidable brink, prepared an able reply, which was published in 1708. But it is easier to get poison into the system than to expel it. Mr. Stoddard's rejoinder, in 1709, entitled "An Appeal to the Learned, being a Vindication of the Rights of Visible Saints to the Lord's Supper, though they be destitute of a Saving Work of God's Spirit on their Hearts," together with his own personal influence, and a growing aptitude of the public mind in that direction, availed to get the practice formally introduced at Northampton, from which it soon extended into other parts of New England-working out, by degrees, into dead Orthodoxy, Arminianism, Pelagianism, and modern Unitarianism, as we shall have sad occasion to notice in the progress of this sketch. To use the words of the Great Awakening:"-" One obvious tendency of this practice was, to destroy church-discipline; for unconverted members generally would not be strict in calling others to account for errors of doctrine or practice.'

There is something strange, if not inexplicable, about the conduct of Stoddard. He was undoubtedly a good man, although very ill-judging and very illtaught. From his "Life," which appeared in this country at the close of the last century, we find that he had, in the course of a very lengthened ministration, what he called "five harvests," that is,. "revivals." We really fear that nature: had more to do with Stoddard's revivals.. than grace, and that they were the work... of man rather than the work of God.. We have read his "Guide to Christ," which is a sorry performance. There is: no hazard in asserting that if anxious souls have no other and no better" guide to Christ," it will fare but ill with them. The celebrated missionary, Brainerd, in his account of his own conversion, refers to the disappointment and trouble which it caused him,

The evils of Stoddard's system did not end with his life; his grandson, Edwards, the most distinguished divine of his age, in his own or any other country, had to make war against it at Northampton, and in that war he was himself worsted. Because he taught a doctrine opposite to the doctrine of Stoddard,-who made Christians of all who had been baptized, -a doctrine consonant to that of the Holy Scriptures, he was literally driven from his pulpit, and banished the town on which he had reflected such honour. Yes, and this discreditable and lamentable occurrence took place among the people who had been the subjects, professedly, of one of the most powerful revivals known either in the New or the Old World.

THE ORDINANCES OF CHRIST'S

KINGDOM.

By the term "ordinances" we here understand those institutions which Christ himself has appointed for the purpose of preserving and propagating His kingdom in the world, and of which He intended the observance to be perpetual, until His second coming. We thus exclude those extraordinary means which He employed "in the beginning of the Gospel," but which have ceased with the peculiar circumstances in which they had their origin. As our inquiry relates to those ordinances which require "support," perhaps the following may be regarded as a sufficiently comprehensive enumeration: 1. The ministry of the word. 2. Schools of the prophets.

3. Weekly meetings of the faithful for prayer, mutual edification, and the celebration of the Lord's Supper.

4. Missionary operations, both home and foreign.

Let us briefly consider them in order. 1. The Ministry of the Word.-It has pleased God to magnify His word ' above all His name." In it He makes known His mind and will. From it we learn His works and wonders of old, His plans and purposes of love and

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mercy to our race. The character of Him"with whom we have to do," is here revealed, that we may "acquaint ourselves with Him and be at peace," and have that "good" come to us which He has promised to them that 'know His name," and trust in His mercy. The reading of this word has been blessed to the conversion of unnumbered thousands; but it is to the preaching of it that the divine blessing is more especially promised, as the chosen instrumentality for reconciling the world unto God. Rightly divided, and closely applied, what triumphs can it not achieve? Coming "not in word only, but in demonstration of the Spirit and with power," how 'quick and powerful" does it prove," casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ." Of all the vast throng who have been brought to know and believe the truth, and are now serving the Lord on earth, or in heaven, the far larger number, there is reason to believe, have been brought to their present happy state by the preaching of the Gospel. But for that "ordinance," humanly speaking, multitudes who are now among “the saved," must have lived and died unreconciled to God, and so have perished everlastingly. So largely has God blessed His own appointed means for the conversion and ingathering of a people to himself. "The preaching of the cross, is to them that perish, foolishness; but unto us which are saved, it is the power of God."-1 Cor. i. 18.

And as the preaching of the word is the instrument by which the divine change in conversion is most frequently accomplished, so it has ever proved the most efficacious means of “building up the saints in grace, and establishing their hearts in holiness and comfort, through faith unto salvation."* By it, their knowledge of God and of them

selves, of sin and the remedy for sin, has been increased, and as they knew more, they have loved more, and walked more consistently, "growing in grace, and in the knowledge of our Lord and Saviour Jesus Christ." By it they have been comforted when distressed, directed when perplexed, recovered when backsliding, and quickened and encouraged when they halted in their course.

That this is an "ordinance" of Christ's house, His word makes abundantly clear. When He ascended up on high, He led captivity captive, and gave gifts unto men. And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers. And as the purpose for which the ordinary officers of His house were appointed still remains to be accomplished in the successive generations of men who are called to compose it, we conclude that the ministry of the word is a permanent ordinance of the Gospel. To His ministers now, as to His apostles in the beginning, He has given "the word of reconciliation:" so that without pretending to apostolic succession, gifts, or authority, they may say with Paul-" Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you, in Christ's stead, be ye reconciled to God;" while He still says to them, as to Timothy of old, "preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine." Blessed ordinance! gracious gift of our ascending God and Saviour! What would the world, what would the church be, if deprived of it? How soon would all the moral loveliness which now adorns the earth like oases in the desert, fade and disappear, leaving a wide, howling wilderness of darkness, sin and sorrow, unrelieved by a ray of light, or a word of hope, for the lost race of man!

2. Schools of the Prophets.-If the ministry of the word is of divine appointment, we may infer that schools of the prophets "for the perfecting of the saints for the work of the ministry,"

are of divine appointment also. Miraculous gifts have ceased, and are no longer to be looked for. Would we, then, have a succession of men "perfect and throughly furnished unto all good works," we must adopt the means which analogy, reason, and experience point out as best fitted to produce them. For this, as for all other purposes, "wisdom is profitable to direct." They existed under the Mosaic dispensation, and are at least not interdicted under the Christian. The Great Head of the church may, indeed, and often does, raise up "unlearned and ignorant men," in all, we mean, that appertains to school and college learning, but largehearted and loving, "mighty in the Scriptures," and richly endowed with spiritual gifts and graces. Such have often proved "workmen that needed not to be ashamed," successful preachers, and skilful pastors of the flocks over which "the Holy Ghost has made them overseers." Any arrangement, therefore, which would exclude them from service in the house of God, contravenes the purpose of its Head. But while gladly welcoming these when they appear, and assigning them the posts for which their Master has qualified them, the Church will ever need, and therefore must use systematic efforts to secure, a succession of learned men, with minds disciplined by study, and stored with the rich fruits of a ripe and varied scholarship, as preachers, and expounders of the oracles of God. Such only are fitted to stand "in the high places of the field," and to lead the vanguard of the sacramental hosts of the Lord, in their conflicts with the powers of evil. Such only can "speak with the enemies in the gate," meeting them on their own ground, and vindicating the truth of God, by fair argument, against their sophistries and false criticisms. Such only can understand and resolve the doubts of perplexed, but sincere inquirers, going down with them to the very foundation of their difficulties, and taking up every stumbling-block out of their way. We cannot estimate

the value of such services to the cause of truth; and only a learned ministry can render them. How important is it, therefore, that means should be used to find out, and thoroughly furnish for their work, those young men whose piety, ability, zeal, and predilection for the work, point them out as called of the Lord to labour in His vineyard! Were such men "looked out among us," and carefully trained in all those departments of secular and sacred learning which bear most directly on their work, the church would never want a supply of able men, fully prepared and equipped to take the place of their fathers, when, after serving their generation according to the will of God, they shall fall on sleep, and rest from their labours.

For these reasons we regard "schools of the prophets," "for the perfecting of saints for the work of the ministry," as ordained, by fair inference, in the ordinance of the Christian ministry. Analogy points to the same conclusion, and experiment has decided that the church can only be built up by the labours of a learned ministry, specially prepared to preach and expound the Scriptures.

We do not forget that mere learning, dissociated from personal piety and zeal for the glory of God, may prove, as it often has proved, a deadly foe to the cause of truth.

Most of the heresies that have pestered the church may be traced to unsanctified learning. The pride of intellect, which, under the plea of independence, refuses to bow to the authority of God's Word, and to seek the aid and guidance of God's Spirit, will rather revive an old and oft-refuted error, than receive, with child-like simplicity, "the truth as it is in Jesus." If our choice must lie between the two, we should say, give us a thousand times, rather, the rude and homely preacher, who knows only his mother-tongue, but whose heart has been touched with the love of Jesus, and burns to make Him known as the Saviour of guilty men, than the refined and polished scholar, who knows not the Lord, and has no sympathy with

His truth, but mystifies and perverts it by his unhallowed speculations. But when genius and learning are found combined with child-like simplicity of faith and purpose, what an instrument for the Master's use is here! What a polished shaft in His quiver, for the confusion and destruction of His enemies? May the Great Head of the church raise up and thrust forth such men in every time of conflict, for the conviction of gainsayers, and the establishment of His truth.

3. We notice meetings of the faithful on the first day of the week for prayer and praise, mutual edification, and the celebration of the Supper, as a standing ordinance of the Gospel. Apostolic precept and practice teach us that such meetings are of divine appointment. The author of the epistle to the Hebrews exhorts those to whom he wrote, not to forsake "the assembling of themselves together, as the manner of some was, but to exhort one another."

Thus the faithful were accustomed to meet, in the first ages of the church. The disciples at Troas came together on the first day of the week "to break bread;" and Paul, who had waited seven days for the opportunity, "preached unto them," ready to depart on the morrow."-Acts xx. 7. And he writes to the Christians at Corinth, "When ye come together into one place, is it not to eat at the Lord's Supper?"-1 Cor. xi. 20.

Such meetings are eminently useful for the preservation and increase of the spiritual life of believers. The gifts of all the brethren are called forth and cultivated, mutual acquaintance is formed, sympathy and friendship are cherished, and the whole body "edifies itself in love." Above all, their common participation of the symbols of their Lord's sacrificial death, with all the hallowed reminiscences which such a service is calculated and intended to recall, tends to their unity, love, and increase "with the increase of God."

4. Missionary Operations.-The Gospel of Christ is essentially aggressive. It wages war with the kingdom of sin