Let no man, therefore, judge you in meats or in drinks, or in respect of an holy day, or of the new moon, or of the sabbath-days, which are shadows of good things to come, but the body is Christ.-Wherefore, if ye be dead with Christ from the rudiments of the world, why, as though living in the world, are you subject to the ordinances? (" Touch not, taste not, handle not,) which all are to perish with the using."

CHAP. IX.

ON THE SCRIPTURES.

Different notions relative to the rules and government of the Church. The Scriptures not a sufficient rule, nor is the Spirit blended with the letter to make the rule of christian faith and practice. The Spirit alone is a sufficient guide into all truth as the scriptures say, The scriptures are not the word of God, neither are the scriptures the gospel. Christ is the word of God, and the gospel is that which is preached by the spirit to all men.

PERHAPS there is no book in the world, (the Alcoran excepted), for which men have contended with more zeal than they have for the bible. And though the former has been for many years favored with the most advocates, yet few of them, if any, have been more blind and wicked than those who have and do advocate for the latter. When I speak of the bible, I speak of the revelation of God-the

history of the world-the God of thousands a stumbling block to the blind, and the foundation of priest-craft-the means by which satan, through his prelates, has served himself the best advantage in his kingdom. The bible is a good book, little understood and less obeyed. Men have strove to make the bible answer that which has from time to time suited their designs, taste and times best.

As I have observed that most of the religious contrivances are built upon the letter of the scripture, I do not feel free to let these few sheets go out, without making a few re-marks on the use, advantage, and misuse of the bible.

The notions of the several religious demoninations on the use and intention of scripture, may be comprised in three opinions. The first is that the scriptures are the only and sufficient rule of christian faith and practice; and that, with the scripture, the church is completely furnished; therefore no immediate revelation may be expected at this day. The second opinion is, that the scriptures, with the spirit of God, make up the only and sufficient rule for faith and practice consequently the church must look for revelation, because, (they say), that the bible is a spiritual book and cannot be understood but by the spirit. The third class ascribe unlimited power to the spirit and revelation of God,and say, that it is through the spirit of God that

the church is to be perfected and led according to all the purposes of God, without being dependant on the letter; that is, they believe that divine revelation is absolutely as necessary for the church now,as it was in the days of the apostles; and as indispensably necessary as if there was no bible at all. These, though they believe the spirit to be a sufficient rule, yet, they are willing that all their doctrine and practice should be tried by the scriptures. They are willing also to admit, that whatsoever doctrine, (though pretended to be by the spirit,) if it be contrary to the intention and tenor of the scripture; it should be accounted a delusion of the devil. Of these three opinions I shall appear on the part of the last, and proceed to a refutation of the others.

Those who are of the first opinion, act measureably consistent with their belief, but (I think), inconstant with the truth. They act consistent with their belief because they have established the discipline of their church accordingly. If it be said that the scriptures are the only rule for the order and the government of the church; then the prosperity of the church consists in preserving a knowledge of the letter. To this end a classical education is indispensably necessary. For this intent schools of divinity are kept up, seminaries of learning are established, and if it is right that the cause of God should be supported it cannot be done without great expense of time and money, or that which is equivalent; and

is it right that a few individuals should preach and support the supposed cause, at their own expense? Answer, no: the parishioners should be taxed, and made to bear their proportionate part, in the support of the church, sacraments, &c. And indeed, if divine revelation has ceased, and if the church is dependant on the letter, then the wise amongst men should be selected and educated at the expense of the people, and when it is necessary that they spend from seven to fourteen years for accomplishment in the different languages; it is right that they should for their time and money be rewarded, according to their proficiency. If a man is idle, and does not get that accomplishment, which he had ought, give him a reasonable support; if he knows little, he need to study the more, so he cannot labor; give him three hundred dollars a year. If a man is more valuable his care for the flock must be in proportion to the qualification of his mind; and if a valuable man, (valuable men are scarce,) undoubtedly the offices of the church, with all its business, will be crowded upon him; give him fifteen hundred dollars a year, it is just that the man should be rewarded according to his merit. If money is scarce, be careful and make the tax equal, the rich with the poor, and for the want of funds, take a cow; no matter, if it is the last the poor man has; it is just that he should pay his proportion with the rest. If the church is dependant on the letter, the preacher has

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no divine aid to expect, therefore he never should attempt to deliver his discourses extemporarily, let him write down his discourse in a book, and if he should teach the people an error, it is only for the want of a better education, that he might understand the bible more perfectly. I say this method of procedure is measureably consistent with the tenets with which it is connected, but I say it is inconsistent with the truth.

First. It is inconsistent that Christ should have come into the world to suffer and to bring a dispensation so much inferior to the law of Moses. The apostle when speaking of the ministration of the law dispensation, (2 Cor. iii. 7, 8, 9, &c.) shows that it was reckoned without glory, because the ministration of the spirit was much more glorious. And it is said that "Moses put a veil over his face, because the children of Israel could not steadfastly look to the end of that which" was to be "abolished." Certainly this saying of the apostle has an allusion to the dispensation of the gospel, when he spoke of that excelling glory. Now reader shall we say that the apostle here had an allusion to the bible? Answer, no: for there is not the least reason to bring in support of the notion. When we look at that dispensation, God was the interpreter of the law. A priest repaired to the altar, and the Lord was heard to speak in the most momentous, down to matters of a very small importance. A sure interpretation with proper instruction,