The due observance of this cardinal rule precludes the propriety of wearing any of the "shibboleths" of party, by which the various sects are designated. And inasmuch as the apostles not only prohibited their own names as badges of denominational distinction, but similar use of all names whatever, save that of Him of whom the whole family in heaven and earth is named: they call no man "master," and abjure all human appellations. They are, therefore, neither called "Lutherans" nor "Calvinists," great and good as were those Reformers -nor "Presbyterians" nor 'Episcopalians," important as is the office indicated by presbuteros and episcopos-nor "Baptists," however important the ordinance of Baptism; but acknowledge only a Scriptural desig

66

nation.

They regard all the sects and parties of the Christian world as having, in greater or less degrees, departed from the simplicity of faith and manners of the first Christians, and as forming what the Apostle Paul calls the "apostacy." This defection they attribute to the great varieties of speculation and metaphysical dogmatism of the countless creeds, formularies, liturgies, and books of discipline adopted and inculcated as bonds of union and platforms of communion in all the parties which have sprung from the Lutheran Reformation. The effect of these synodical covenants, conventional articles of belief, and rules of ecclesiastical polity, has been the introduction of a new nomenclature- a human vocabulary of religious words, phrases, and technicalities, which has displaced the style of the Living Oracles, and affixed to the sacred diction ideas wholly unknown to the apostles of Christ.

To remedy and obviate these aberrations, they propose to ascertain from the Holy Scriptures, according to the commonly received and well-established rules of interpretation, the ideas attached to the leading terms and sentences found in the Holy Scriptures, and then to use the words of the Holy Spirit in the apostolic acceptation of them. By “holding fast the form of sound words," and " rightly dividing the Word of Truth," they have succeeded in completely expurgating Christianity of all perversion, and reinstating every item of its primordial state; and in reliance on Divine Providence, they

confidently expect soon to re-establish that glorious state of Christian union so intimately and inseparably connected with the conversion of the world, by the great Author of salvation.

By thus expressing the ideas communicated by the Holy Spirit in the terms and phrases learned from the apostles, and by avoiding the artificial and technical language of scholastic theology, they propose to restore a pure speech to the household of faith; and by accustoming the family of God to use the language and dialect of the heavenly Father, they expect to promote the sanctification of one another through the truth, and to terminate those discords and debates which have always originated from the words which man's wisdom teaches, and from a reverential regard and esteem for the style of the great masters of polemic divinity; believing that speaking the same things in the same style, is the only certain way of thinking the same things.

men

They make a very marked difference between faith and opinion, between the testimony of God and the reasonings of the words of the Spirit and human inferences. Faith in testimony of God, and obedience to the commandments of Jesus, are their bond of union, and not any agreement in any abstract views or opinions upon what is written or spoken by divine authority. Hence none of the speculations, questions, debates of words, and abstract reasonings, found in human creeds, (which minister questions rather than godly edifying,) have place in their fellowship. Although they believe the Father, Son, and Holy Spirit to be equally possessed of one and the same divine nature, and personally distinct from one another, yet the term "trinity" is not found in their religious vocabulary

having no place amongst the wholesome words of Divine Revelation, and leading only to vain wrangling and unprofitable speculations. Regarding Calvinism and Arminianism, Trinitarianism and Unitarianism sectaries, as extremes begotten by each other, they cautiously avoid all such "isms," as equidistant from the simplicity and practical tendency of the promises and precepts, of the doctrine and facts, of the exhortations and precedents, of the Christian institution.

They look for unity of spirit and the bonds of peace in the practical acknow

ledgment of one faith, one Lord, one baptism, one hope, one body, one Spirit, one God and Father of all; not in unity of opinions, nor in unity of forms, ceremonies, or modes of worship.

The Holy Scriptures of both Testaments they regard as containing revelations from God, and as all necessary to make the man of God perfect and accomplished for every good work. The New Testament, or the living oracles of Jesus Christ, they regard as containing the Christian religion. The testimonies of Matthew, Mark, Luke, and John, they view as illustrating and proving the great proposition on which our religion rests-viz.: That Jesus of Nazareth is the Messiah, the only begotten and well beloved Son of God, and the only Saviour of the world; the Acts of the Apostles, as a divinely authorized narrative of the beginning and progress of the reign or kingdom of Jesus Christ, recording the full development of the gospel by the Holy Spirit sent down from heaven, and the procedure of the apostles in setting up the church of Christ on earth; the Epistles, as carrying out and applying the doctrine of the apostles to the practice of individuals and congregations, and as developing the tendencies of the gospel in the behaviour of its professors; and all as forming a complete standard of Christian faith and morals, adapted to the interval between the ascension of Christ and his return with the kingdom which he has received from God; the Apocalypse, as a figurative and prospective view of all the fortunes of Christianity, from its date to the return of the Saviour.

and of adoption into the family of God. The Holy Spirit is promised to those who believe and obey the Saviour. No one is taught to expect the reception of the heavenly Monitor and Comforter, as a resident in his heart, till he obeys the gospel.

Thus, while they proclaim faith and repentance, or faith and a change of heart, as preparatory to immersion, remission of sins, and the Holy Spirit, they say to all penitents, or all those who believe and repent of their sins, as Peter said to the first audience addressed after the Holy Spirit was bestowed, "Be immersed, every one of you, in the name of the Lord Jesus, for the remis sion of sins, and you shall receive the gift of the Holy Spirit." They teach sinners that God commands all men, everywhere, to reform, or to turn to him; that the Holy Spirit strives with them, so to do, by the writings of the apostles and prophets; that God beseeches them to be reconciled, through Jesus Christ; and that it is the duty of all men to believe the gospel, and turn to God.

These immersed believers are congregated into societies, according to their propinquity to each other, and taught to meet every first day of the week, in honor and commemoration of the resurrection of Jesus, and to partake of the emblems commemorative of his death, to read and hear the Living Oracles, to teach and admonish one another, to unite in all prayer and praise, to contribute to the necessities of saints, and to perfect holiness in the fear of the Lord.

Every congregation chooses its own overseers and deacons, of whom each church has a plurality, who preside over and administer the affairs of the congregations; and every church, either from itself or in coöperation with others, sends out, as opportunity offers, one or more evangelists, or proclaimers of the Word, to preach the gospel and to immerse those who believe, to gather con

of salvation where it is necessary, as far as their means allow. But every church regards these evangelists or missionaries as its servants, and therefore they have no control over any of them; each congregation being subject alone to the presidency of elders or bishops of its own appointment, amongst whom there is perfect equality. But such congre

gations as may be planted by him are under his entire control until, after due instruction and probation, it may be deemed expedient to ordain elders and deacons for each congregation out of its own materials.

Although every congregation is entirely independent of all others in the management of its own internal affairs, yet it is frequently expedient, and sometimes necessary, for many to coöperate as one body.

As it respects practical Christianity, the Disciples enjoin an entire conformity to the divine will, in heart as well as life. The fruit of the Spirit they believe to consist "in all goodness, righteousness, and truth." They think that the standard of piety and morality cannot be elevated too highly, and that the personal holiness of the professed followers of Christ, is the great object to be accomplished by the institutions of the gospel. They regard these as means of salvation, only as they prove to be means of renovation; knowing that "nothing avails in Christ Jesus but a new creature," and that "without holiness no one shall see the Lord."

They are the more careful, therefore, to maintain the ancient simplicity and purity of these institutions, which are thus divinely adapted to the accomplishment of an object so greatly to be desired. Perseverance in all the work of faith, labor of love, and patience of hope, is inculcated by all the disciples, as essential to admission into the heavenly kingdom.

Such being the faith and practice of the Disciples of Christ, their rapid increase in number may be attributed to the fact, that they have kept steadily before the community the claims of that common Christianity in which most parties are agreed. This agreement includes every prominent feature of the Reformation, without exception. However parties may differ about their creeds, all agree with the Disciples in receiving the Bible. However various the views of different sects in scholastic theology, all pretty much agree with Disciples in justification by faith, and in the necessity of repentance and reformation of life. However the former may contend with each other about sprinkling and pouring, as modes of baptism, all agree with the Disciples, and with each other, that immersion at least, is undisputed baptism, and the

only mode in which there is universal agreement. Nay, even in regard to the object of this institution, the different confessions of faith are almost entirely agreed, stating, in their respective articles upon baptism, that it is, (to adopt the words of the Westminster Confession,) "The sign and seal of regeneration, of remission of sins, and of giving up to God to walk in newness of life." The same sentimental agreement may be predicated of weekly communion, the observance of the Lord's supper, &c. and most happily of the great design of the observance of religion, the promotion of holiness and righteousness of life.

Thus, having for their object to unite all Christians together in the common faith, without regard to difference of opinion; and in the full enjoyment of the common salvation, without respect to sectarian distinctions; the Disciples labor in joyful hope to aid in bringing about that happy period when all shall be united "by the unity of the spirit and the bond of peace, in one body and one spirit-in one hope of their calling -one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in all."

Such are the prominent outlines of the faith and practices of those who claim to be Bible Christians or Disciples of Christ, of the primitive stamp; but, (adhering to the Bible alone,) no society among them would agree to make the preceding items either a confession of faith or a standard of practice, but for the information of those who wish an acquaintance with them, and are willing to give at any time, a reason for their faith, hope, and practice.

It must be admitted by every candid mind, however strong its bias may be in favor of any particular party, that if there be such a thing as true religion in the world, the foregoing principles will inevitably develop it. And it may be safely affirmed of the opponents of these principles, that "our rock is stronger than their rock-they themselves being judges." By adopting the great cardinal rule of "holding fast the faithful word-speaking as the Oracles of God," we preach the gospel with apostolic infallibility; for we must be right, and cannot be wrong; and-what is a matter of unspeakable importance, though so generally disregarded-run

By thus "following the Apostles, even as they followed Christ, and keeping the ordinances as they were delivered unto us" - a fact, by the by, upon which the validity of positive ordinances entirely depends we oppose an insuperable barrier not only to the speculations of philosophy, but to the still more seductive influences of a Judaizing spirit -that blighting bane of Christianity.

THE parish of St. Pancras having just been favored with a public meeting and warm discussion concerning the conduct of its Vicar, the Rev. T. Dale, in refusing the sacrament to the Rev. T. Atkins, and appealed to by the latter gentleman for funds to enable him to manifest his love to the very reverend vicar by sustaining an action at law, the public were invited to a lecture by Mr. D. King, to be delivered on Wednesday, August 16, in Euston Hall, No. 8 George-street, Hampstead-road, the lecturer undertaking to answer and illustrate the following questions, inviting the clergy of the parish to address the meeting" Is the Church of England the true apostolic church, or a part thereof?—or, is it a condemnable sect, a branch of the Apostacy, destined to destruction?"

The hall having been well filled with a respectable and evidently anxious company, the Chairman introduced the Lecturer, who stated his intention to prove the English church to be not only a destructive sect, but to have been through all periods of its history, without the slightest right to appropriate the Christian name, or to claim association with the apostolic church. After a series of arguments, each clear and distinct, and (judging from considerable manifestations of applause) deemed powerfully conclusive, the Apostolic Church and the Church of England were in some five particulars placed in con

trast:

1st. Headship-God's anointed King, and the throne of the spiritual Israel, all authority committed to Jesus; and, in contradistinction, Henry the Eighth, George the Fourth, or Queen Victoria.

2. The Legislature-the Apostles, exalted to twelve legislative thrones or seats, fixing once for all time and congregations the ordinances, laws, order, and discipline of Messiah's rock-founded church, and in all official acts guided by the unerring Spirit; and on the other hand, the British Parliament, composed mainly of unconverted men, and in part of Romanists and Infidels, and to have, as soon as convenient, a mixture of the Jewish element: this unbelieving, unchristian body, really the legislature of the "national church," by which its revenues are regulated, its articles or forms controlled, and the Apostles dethroned.

3. Members.-In the one church, the regenerated only, changed in spirit by a living faith; and in the other the unbelieving and unsanctified, said to have been regenerated by a few drops of water from the fingers of a man-made priest, and retains not only without evidence of a change of heart, but in the face of full evidence to the contrary.

--

4. The financial law. The free-will offerings of the church, presented by the saved on the first day of the week, without authority even for asking support from the world; and in contrast, church rates, the public sale of the poor man's bed, or the tradesman's plate or Bible, the forced collection of church imposts, and staining of the greensward with the blood of those who resist.

5. Priestism.-The Redeemer's church, with every Christian a priest, the whole church God's priesthood or clergy; and the law-made priest, exclusively privileged to administer ordinances, to regenerate without faith, or with faith by

proxy the unconscious babe, and to commit baptized drunkards and infidels to the grave, in the sure and certain hope of a resurrection to life eternal. Lastly. Persecution. The Apostolic Church entreating men to be reconciled to God, and failing in the effort, leaving them to the Judge of all the earth, and that, too, under the form of injunction and principles which are for ever incompatible with violence and compulsion; and the Church of England persecuting from the beginning, driving to prison, exile, and death, all bold enough to claim a right to follow the Lord more perfectly-manifesting the same spirit now, when able, but in most cases showing only the will and nature unchanged, with the power broken or removed by the working of public opinion and strength.

A vote of thanks for "the able, eloquent, and temperate lecture," was proposed and carried by acclamation, and the clergy invited to address the meeting, but failing to appear, and it being announced that the Rev. T. Atkins was too unwell to present himself, a second lecture from Mr. King was called for by the meeting generally, which was announced for Wednesday, August 23, in the same hall, at half-past seven. Two gentlemen obtained the attention of the audience, but failing in any measure to defend the Established Church, notice of their remarks is not requisite. It is understood that before the next lecture, further invitation will be given to the local clergy, and in the event of it being required in place of the lecture, Mr King will then discuss the question at issue.

mons.

"The alterations suggested by the commissioners were no less than 598 in number. Many, though decidedly improvements and quite unobjectionable, were merely of a verbal nature. One of the most notable of the changes proposed was to add (on the great festivals) after the Ten Commandments, a recital of the eight beatitudes, with a suitable response from the people. So far as the alterations suggested affected doctrine, the key to them will be found in a desire to conciliate objectors, and prevent the spread of dissent. The word 'priest' was to be altered to 'minister' -the apocrypha was to be disused those who scrupled kneeling at the sacrament, were to be allowed to receive it in a pew in some posture of reverence: in baptism the sign of the cross

was

not to be made if the parties thought it sinful, the parents might upon occasion be the sponsors, and the words by baptism regenerate' were displaced by the single word regene

rated.' The most curious part of the publication is the diary kept by Dr. Williams, afterwards Bishop of Chichester, one of the commissioners, who every night, after he went home from their several meetings, wrote an account of the day's proceedings in a familiar, chatty style. The discussions seem to have been conducted in an orderly way, though perhaps not without vehemence, for on the 24th of October we have an entry in the diary- Here Dr. Tenison reproving Dr. Beveridge, he took so ill that he was leaving, but Dr. T. asked his pardon.' The office of baptism seems to have been much debated. At one meeting it was asserted that it was hard to find an instance of a child baptized before St Cyprian's time.' The following conclusion may be thought a little vague: About dipping, said it was the custom to dip in England; Bishop of St. Asaph said it was so still in some parts of Wales-putting in the head, and letting it run over the body. Ordered that both be inserted.' The examination of the Prayer-book version of the Psalms was committed to the Rev. Mr. Kidder, one of the London clergy: he showed that the first half was faulty, the latter much better, and from thence he collected that the translator by that time he had gone through the first half grew weary of his work, and rather chose to translate