6

the Apostle, and one Spirit, even as ye are called in one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all.' We do not, indeed, assert, that even then all the members of the Church saw · eye to eye' on every point of truth; for this book of the Acts, this authentic history of the primitive Church, would not bear out the assertion. And may not even this be improved to rebuke the spirit of sectarian intolerance, and to recommend that mutual forbearance, which in the issue is as favourable to the cause of Christian truth as of Christian love? But never can it sanction that unprincipled liberalism, which sneeringly depreciates the value of truth, relieves men at once from all serious prayerful inquiry, releases the conscience from that solemn responsibility felt cleaving to its decisions, and delights to confound, in one unholy communion, the truth of God and the lying inventions of man. On the contrary, we do fearlessly maintain, that on all the great doctrines of Christian verity, the multitude of them that believed' were one in Christ.' 6 'One,' in receiving and resting upon Him as the mighty God'-' God manifest in the flesh.' 'One,' in receiving and resting upon Him as the SuretyMediator of his people, who was wounded for our transgressions, and bruised for our iniquities, by whose stripes we are healed.' 'One,' in receiving and resting upon Him as the glorious living Head of his Church, whom God hath highly exalted, having given him a name which is above every name; that at the name of Jesus every knee should bow, of things in heaven and things in earth, and things under the earth, and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.' 'One,' ' in receiving and resting upon Him as able to save them to the uttermost that come unto God by Him, seeing he ever liveth to make intercession for them.' Or, to sum up all-' One,' in receiving and resting upon Him as of God, made unto us wisdom, and righteousness, and sanctification, and redemption, that, according as it is written, He that glorieth, let him glory in the Lord.' In confessing the glory of his Godhead, the sovereignity of his grace, the efficacy of his atonement, the perfection of his righteousness, the supremacy of his mediatorial headship, the renewing work of his Spirit, the completeness of his salvation, the multitude of them that believed were of one heart and of one soul.' What a gracious union! fraught with the choicest blessings to the Church! As the precious ointment descended from the head of Aaron even to the skirts of his garments, diffusing its grateful fragrance over all, so the spirit of unity descending from the Head, even Christ, is poured out on his body, the Church, till its reviving heavenly influence visits his very humblest members."

6

་

II. The primitive believers were of one heart and of one soul in their endearing communion in the ordinances of Christ. This topic is well illustrated by a particular reference to the public and private assemblies of the Church in the early times, and it is thus faithfully applied to our own times :

"And now, brethren, let us seriously inquire how far we have realized this endearing communion in the ordinances of Christ. Are meetings for social prayer organized in every Congregation-in every neighbourhood? Do they embrace every family-every individual in the Church? Are their members all united in like precious faith,'-all knit together, as one heart, in fellowship with the Father, and with his Son, Jesus Christ? And can we thankfully acknowledge that our strength, our comfort, and our unity, as a Church, have been thereby greatly pro

moted? Or must we not confess, with sorrow and shame, that an ordidinance, so distinguished in the Divine economy of the New Testament Church, should have fallen into such grevious neglect among ourselves! Even under the most favourable circumstances, how few and ill-sustained are our meetings for social prayer! How little Christian intercourse do we really enjoy with one another! How little do we contribute to one another's knowledge, and faith, and comfort, and love! How little do we know of one another's spiritual state! And if we have been thus in a great measure strangers to that endearing fellowship, which the primitive believers maintained with one another from house to house,' have we not reason to fear that we experience the just punishment of our un faithfulness in the coldness and alienations of our public assemblies ? Ah! my brethren, is it not to be feared that many unite in the external observance of public ordinances, whose hearts have never been united! How often does the visible Church present the appearance of a mixed multitude, distracted by conflicting views, feelings, and interests! Encompassing the same throne of grace, and imploring the same blessingspartaking at the same table, and professing to hold communion with the same Saviour, they yet regard each other with cold indifference, or positive aversion! Brethren, this ought not to be: brethren, this cannot be, if we are in very deed the children of God. No: United in the mutual enjoyment of Gospel privileges, the primitive believers took sweet counsel together, and walked to the house of God in company;' and, in every age, the most affectionate fellowship of his children is experienced in the ordinances of his grace."

III. In their affectionate sympathy with one another's necessities, sorrows, and joys, as members of the family of Christ. We extract, from a lengthened illustration of this topic, the following beautiful account of the sympathy of the Church, as expressed towards Paul:

"And with what lively feelings do the brethren sympathize with Paul, in all his labours and sufferings for the sake of the Gospel! Wherever he goes, their arms are open to embrace him, and their hearts to entertain and cherish him with devoted affection. How moving is his last interview with the elders of Ephesus! With humble confidence he appeals to them for his zeal and faithfulness in his Master's work, urges them to take heed unto themselves, and to all the flock, over which the Holy Ghost had made them overseers, warns them of approaching dangers, commends them to God, and to the word of his grace, and once more appeals to them, for the pure disinterestedness of his ministry among them. And when he had thus spoken, he kneeled down, and prayed with them all; and they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more; and they accompanied him unto the ship. Let us, too, accompany him in his progress to Jerusalem, whither he is now hastening, and mark with what affectionate sympathy he is entertained and cherished in all the Churches through which he passes. 'We landed at Tyre' -says Luke, the faithful companion and historian of his travels-and finding disciples, we tarried there seven days; and when we had accomplished those days, we departed, and went our way, and they all brought' us on our way, with wives and children, till we were out of the city; and we kneeled down on the shore, and prayed.' Strengthened and refreshed by this affectionate, prayerful sympathy, from Tyre they passed to Ptolemais, and saluted the brethren, and abode with them one day; and thence to Cæsarea, where they entered into the house of Philip the evangelist, and abode with him many days. Here Paul is foretold of his ap

proaching sufferings, and is earnestly entreated by the brethren not to go up to Jerusalem. With a yearning anguish he denies their affectionate request-What mean ye to weep and to break my heart, for I am ready not to be bound only, but also to die at Jerusalem, for the name of the Lord Jesus.' At length they arrive in Jerusalem; and even here, in the very midst of their enemies, they taste the consolation that flows from the endearing sympathy of their brethren in Christ. In the delightful interchange of experiences, and intercourse of affection which they here enjoyed, we may well believe that Paul and his companions were abundantly comforted, after all their labours and sufferings in the cause of Christ. But new labours and sufferings await them. Paul is furiously assailed by the Jews, rescued from their hands by the civil authorities, called before councils and kings, for the testimony of Jesus, and at length, on his own appeal to the judgment-seat of Cæsar, embarked a prisoner for Rome. Behold him, then, after all the hazards and hardships of that tempestuous voyage, a stranger and a prisoner on a distant shore! Where, now, is his consolation-where his support? In the affectionate sympathies of Christian brotherhood- We came,' says Luke, 'to Puteoli, where we found brethren, and were desired to tarry with them seven days; and so we went toward Rome, and from thence, when the brethren heard of us, they came to meet us, whom, when Paul saw, he thanked God, and took courage.' Dark and discouraging was the prospect before him!An humble unprotected stranger, to plead his own cause before the imperial majesty of Rome, against the powerful accusation of a whole nation, and that nation his own countrymen-need we wonder, had his fears prevailed? But no! Assured of the grace sufficient for him,' and cheered by the counsel and affectionate sympathy of his brethren in Christ Jesus, who had compassion on him in his bonds,' he is enabled to thank God, and take courage.' "

IV. In their common zeal for the support and advancement of the cause of Christ. Concluding this topic, the following address is made to the people, and closes the discourse:

"And now, my brethren of this Congregation, let me, in conclusion, entreat you to unite, as one heart and one soul,' for the support and advancement of the cause of Christ. And let me press the entreaty by one peculiar argument. You are yourselves, as a congregation, the offspring of the Missionary spirit: its FIRST-BORN in this important town. Then cherish the spirit that gave you birth. Sustain and quicken the impulse which has now been given to the glorious cause of Christian benevolence. Freely ye have received, freely give.' Your means may be limited; but you remember Him who thus expressed his gracious ap proval of an humble disciple' She hath done what she could.' Then do what you can, in the cause of Christ. And as here especially union is strength, cordially unite with one another in prayer, in council, in labour, in offering for the advancement of this cause. Cordially unite with your minister in all that concerns the interests of religion, whether in your families, in your congregation, in the body with which you are immediately connected, in the general Church of Christ, or in the world at large, It was when the primitive disciples thus united as 'one soul' with the Apostles, that the latter were enabled to proclaim the Gospel 'with great power.' And would you desire to see your minister abundantly success. ful, then cheerfully co-operate with him in every work of faith-in every labour of love. And may the Lord bless us as a Church, in our united endeavours! May this congregation, the first-born of the Missionary spirit here, be the first-born of many brethren! May the work, this day so

auspiciously begun, go on and prosper, till the spiritual necessities of our country's teeming population are at length fully supplied! Thus, and thus only, do we hope to see the rancorous wounds of party healed, and the distractions of our unhappy country closed, and the righteousness which exalteth a nation' established, and the glory of the Lord upon all for a defence."

On the whole, we listened to Mr. Dill's discourse, when first delivered, with the greatest delight; and now that it is published, we estimate it still more highly. It is sound in doctrine, practical in its character, rich and beautiful in illustration, copious and chaste in style every way creditable to its author, and calculated to be useful.

"VOLUNTARY" CONTROVERSY.

SOME friends of the Voluntary principle, in Belfast, lately invited Dr. Ritchie, of Edinburgh, and Dr. Heugh, of Glasgow, to attend a meeting in this town, and advocate their cause. Dr. Heugh excused himself, and Dr. Ritchie attended. We confess we think, that the man who came upon such an invitation, must not have possessed a very delicate mind. To obtrude himself on the Churches of this place, and disturb their peace, required a degree of recklessness, which does not comport with our views of modesty or humility. Dr. Ritchie stepped out of his place far, when he endeavoured to carry his crusade into Ireland. But his cause has been so utterly confounded at home, that he expected, perhaps, to fare better abroad. In this he was grievously disappointed. Dr. Cooke thought proper to meet him, as soon as he arrived, and challenged him to a discussion of the principle of Establishments. This was entered upon on Wednesday evening, the 16th instant, but as the time was principally occupied with a few trifling speeches, by several advocates of the Voluntary principle, the debate cannot be said to have commenced before Thursday evening. It was then opened by Dr. Cooke, in a speech of between five and six hours, distinguished by the most varied, splendid, and convincing eloquence. Dr. Ritchie replied for the space of above three hours, but cannot be said to have even attempted a reply, his object seeming rather to be to deliver himself of his hundred repeated attacks upon the abuses of Establishments. He was put out of his way, and must certainly have felt himself in a very awkward situation. When he sat down, Dr. Cooke occupied about an hour in demolishing the fancies he had conjured up. And when the formality of speech-making was over, then came the tug of war, when Dr. Cooke demanded the answers of the Voluntary to a few questions. Here he shut him up completely. He reduced his argumentation to a complete absurdity. And the debate closed, leaving a deep impression on the mind of every impartial witness, that the cause of Voluntaryism was indefensible, and that Dr. Ritchie had received such a castigation, as the man merited who came to disturb the peace of the churches and ministers of another country. So complete was his discomfiture, that, with a few exceptions, the very men who invited him, whether ashamed of the cause or its advocate we know not, fled from the scene of action, before the debate was terminated. The time is not yet come, when the people of this country will not require a law to protect the Sabbath day from profanation, and forbid the practice of polygamy; but both the law of the Sabbath and of marriage, are learned only from revelation; and, if legislated for by the Government of the country, the principle of an Establisnment is admitted. The public will shortly be favoured with a full report of the proceedings.

THE

ORTHODOX PRESBYTERIAN.

No. LXXIX. APRIL, 1836.

VOL. VII.

A GUIDE FROM THE CHURCH OF ROME TO THE CHURCH OF CHRIST.*

Or late years, public attention has been more than usually directed to the policy and principles of the Church of Rome. Previous to the period at which the members of that community were admitted to the full enjoyment of civil privileges, and eligible to places of power and trust, much vigorous effort had, indeed, been made, both by political and religious men, in opposition to its claims; but, after that eventful year, that witnessed, for the first time since the Revolution, the representation of an alien and anti-Protestant interest in the deliberative assemblies of the kingdom, a cessation of hostilities, for a time, ensued, and the excitement of the public mind subsided into comparative repose. Latterly, however, owing to a concurrence of various causes, the old controversy has revived, and much zeal and spirit have been again displayed in exposition of the doctrines and designs of Romanism. Its acknowledged influence in the administration of affairs-the adaptation of all public measures, as regards our own country, to the taste and temper of its advocates-the expectations of its friends, elate in the imagined prospect of its restoration to pristine and palmy glory-the grasping spirit of its priesthood, and the mortifying disclosures lately made, by some of their own number, of the meanness and multiplicity of their schemes of personal aggrandizement-and not least, the luminous and powerful reasonings of enlightened minds, once led captive, but, by divine grace, delivered from its guidance-all tend to solict general attention, and to render Popery an object of intenser scrutiny and speculation, than at any former period in the history of this kingdom.

+ A Guide from the Church of Rome to the Church of Christ. By a Minister of the Gospel, formerly a Roman Catholic. Dublin: J. Robertson & Co. P. p. 384. 1836.

T