hibit any pious persons who feel disposed to unite with them in the commemoration of the Lord's death. Their manner of dispensing the ordinance is simple and impressive, conformable to the example of Christ, and the injunction of Paul. (1 Cor. xi.) They are accustomed to set apart the first day of the week, not as a Jewish or a Christian sabbath, but as commemorative of the resurrection of Christ, and to be devoted to scripture-reading, meditation, prayer, and the ordinances of public worship. These are prayer and praise; teaching and exhortation; the Lord's Sup per, and the fellowship or contribution for the poor, in accordance with Acts xi. 42. this society cast itself, without fear, upon | munion," as it is termed, nor do they prothe broad and free expanse of divine revelation itself; unrestricted by the narrow boundaries of parties or sects, and undaunted by human animadversion, to seek the pearls and treasures of divine truth. Thrown thus upon the scriptures alone for religious instruction, by the fundamental principle of their association, it would say but little, indeed, for the perspicuity, depth, and perfection of the Bible, if, during the protracted investigations and discussions, carried on by members of acknowledged learning and talent, there had been nothing more learned of the Christian institution, than was known and realized at first. The truth is, that the different characteristic points of primitive Christianity were developed in succession. The object, however, has been one from the beginning -to disinter the edifice of ancient Christianity from the rubbish which so many ages had accumulated upon it; and the beauty of those portions which were first exposed, only induced greater exertion to bring others into view. It was the unity of the church which first struck the attention: the subsequent submission to immersion is only one example, among others, of that progression which consistency with their own principles required. Thus, it was not until about ten years after this, that the definite object of immersion was fully understood, when it was recognised as the remitting ordinance of the gospel, or the appointed means through which the penitent sinner obtained an assurance of that pardon, or remission of sins, procured for him by the sufferings and death of Christ. Nor was it until a still later period, that this doctrine was practically applied, in calling upon believing penitents to be baptized for the purpose specified. This view of baptism gave great importance to the institution, and has become one of the prominent features of this reformation. The practice of weekly communion is another characteristic. This was adopted at the very beginning, as the wellknown and universally admitted custom of the apostolic age. Their views of the nature and design of this ordinance, differ not from those of Protestants in general. They are not in favor of "close com As to government, each congregation is independent of every other, managing its own affairs, and electing its own officers. Of the latter, three classes are recognised: elders or bishops, deacons, and evangelists. The functions of elders and deacons are restricted to each individual church and its vicinity. The evangelists are usually itinerant, except in cities and towns, and are supported by the voluntary contributions of their brethren. A cooperation of the churches, for the spread of the gospel, is regarded as scriptural, and is now urged as highly necessary to a more effective system of evangelical labor. In the proclamation of the gospel to sinners, their practice is of course regulated by their views of the state of man, and the nature of the Christian institution. They regard the unconverted as in a state of separation and alienation from God, dead in trespasses and sins; and look upon the gospel as the power of God to the salvation of every one who believes it. They conceive that this Word of God, is that incorruptible seed of which the children of God are born; God, having, according to his own will, begotten them "by the word of truth, that they might be a kind of first fruits of his creatures!" They believe that the word is thus the means employed by the Holy Spirit, in the conversion of men; and that the divine testimony itself is the source of that faith by which the gospel is received to the saving of the soul, for, in the lan guage of scripture, that "faith comes by With regard to the Divine Being, and hearing; and hearing, by the word of the manifestations of the Father, Son, and God." They regard the kingdom of Holy Spirit, by which he is revealed, the Christ as a spiritual one, first formally Disciples hold no sentiments incongruous and publicly set up on the day of Pente- with those of the parties who call themcost (Acts ii.), upon the exaltation and selves" evangelical." It is true, that coronation of Christ, as evinced, upon that their peculiar position has subjected them occasion, by the descent of the Holy to much misrepresentation upon this subSpirit. They believe, that the apostle ject, as well as upon others. For, bePeter, to whom Christ had committed the cause they felt it their duty to confine keys of the kingdom, did, on that day, themselves to the very language of scrip give admission to the believing and peni- ture, in relation to every subject of which tent Jews, in exact conformity with the it treats, they have been unwilling to use nature and requisitions of the gospel, and those scholastic terms and phrases, which that all should be admitted now, upon the the wisdom of men has substituted in its same principles, and in the same manner. room; and this, not only on account of That is to say, that upon a sincere belief the principle involved, but from a fear of of the testimony borne by prophets and introducing, along with unscriptural exapostles, respecting the birth, the life, the pressions, unscriptural ideas. Neverthecharacter, the death, resurrection, and as-less, although they use not the words cension of Christ, accompanied by a true repentance, the sinner is to be immersed for the remission of sins, and the reception of the Holy Spirit, and is then to be added to the church, to walk in the commandments of the Lord, and manifest the graces of Christian character. If then they have any theory of conversion, it is simply that of the natural order of cause and effect; the Holy Spirit, through the divine testimony, being conceived to produce the faith of the gospel; this faith leading to repentance, to reformation, and consequent obedience to the commands of the gospel; and this obedience securing the immediate enjoyment of its promised blessings, the pardon of sins, and the indwelling of the Holy Spirit. The possession of the Holy Spirit is regarded as the evidence of sonship to God, and as the earnest of the spiritual and glorious inheritance promised to the righteous. As a means of sanctification and growth in knowledge, the diligent study of the holy scriptures is every where earnestly enjoined. It may be safely affirmed, that no denomination in our country is so familiar with the contents of the Bible, although there is yet, doubtless, great deficiency in this respect with many. But, it is believed, that in this there is a progressive improvement, and a more special attention paid to the instruction of the young in the sacred volume, in families and Sunday schools. Trinity, Triune, &c., they receive every thing which the scripture affirms of the Father, the Son, and the Holy Spirit, giving to every expression its full and obvious meaning. They hold that the Word which was in the beninning with God, and which was God, and by whom all things were made, became flesh and dwelt among men, manifesting his glory, the glory of the only begotten of the Father, full of grace and truth; and that all men should honor the Son, even as they honor the Father. And with respect to the Holy Spirit, they believe that he is the "Spirit of God," the "Comforter," the "Spirit of Christ," who spoke by prophets and apostles, filling them with divine wisdom and power; and that he is "the gift of God," "to those who ask him," who are made "the habitation of God through the Spirit," by whose presence they are rendered "temples of the living God," and "sanctified," "renewed," and "saved." 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 a means of salvation, only as | about their creeds, all agree with the Disthey prove to be a means of renovation; ciples in receiving the Bible. However knowing that "nothing avails in Christ various the views of different sects in Jesus but a new creature," and that "with-scholastic theology, all pretty much agree out 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. Nor do the Disciples neglect the claims of society at large, as it respects its general improvement, and the amelioration of its condition, by the benevolent associations through which the Bible has been circulated abroad, and temperance and morality promoted with a success so signal, as clearly to display the finger of God. They strongly advocate the universal education of the people, as the best means of promoting human happiness, and of preparing the way for the universal spread of the gospel, and the introduction of that happy era, for which they, in common with other Christians, look, when the "tabernacle of God" shall be "with men;" when he "shall dwell with them, and they shall be his people, and God himself shall be with them, and be their God." They have already under their charge many seminaries of learning, and, among these, two colleges. One of these, Bacon College, at Harrodsburg, Kentucky, is respectably endowed, furnished with a handsome college edifice, and in a very flourishing condition. The other, Bethany College, Virginia, is near the residence of Alexander Campbell, who is president of the institution. Its plan and its buildings are extensive, being designed for the education of the whole man, physical, intellectual, and moral. Its success has been very great, and although it has only commenced its third session, it already ranks in number of students, and in character, with the oldest institutions in the country. with the 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 predicat d of weekly communion; the observance of the Lord's day, &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 enjoy. ment 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.” SUPPLEMENT. CHRISTIANITY is a system of religion Such being the faith and practice of the and morality instituted by Jesus Christ, Disciples of Christ, their rapid increase in primarily taught his apostles, and recorded number may be attributed to the fact, that in the New Testament. It has for its imthey have kept steadily before the com- mediate object the amelioration of the munity the claims of that common Chris- character and condition of man, morally tianity in which most parties are agreed. and religiously considered, as far as posThis agreement includes every prominent sible in this life, and ultimately his comfeature of the Reformation, without an ex-plete salvation from the guilt, the love, the ception. However, parties may differ practice, and punishment of sin. It con sists in the knowledge, belief, and obedience of the testimony and law of Jesus Christ, as taught by his apostles, and recorded in the New Testament. It has many professional opposites, many rivals to contend with, all of which, however, may be reduced to three classes, viz: infidels, heretics, and schismatics. The first of these reject, the second subvert, and the third corrupt Christianity, and, of course, measurably destroy its benign and blissful effects. In order to defend the Christian institution against the rival influence of these opponents, we must meet each of them respectively with the proper arguments. The infidels of every class, having no counter testimony to exhibit against the divine authority and authenticity of our sacred records, nor any thing comparable as a substitute to present to our reception, stand convicted of the most unreasonable obstinacy in rejecting a revelation, not only confirmed by every kind of accompanying evidence which the nature of the thing could justly require, but which also goes to confer upon the believing and obedient the greatest possible happiness, intellectual and moral, of which they are capable in existing circumstances, and of which our nature can be made capable in a blissful immortality. But as it is from the perversions and corruptions of Christianity, and not from professed infidelity, that the proposed reformation is intended, we would most respectfully submit the following queries to the consideration of all concerned, for the purpose of bringing the subject fairly before them. Queries.-1. Is not the Church of Christ upon earth essentially, intentionally one; consisting of all those, in every place, that profess their faith in Christ, and obedience to him in all things according to the scriptures, and that manifest the same by their tempers and conduct, and of none else, as none else can be truly and properly called Christians. 2. Should not all that are enabled through grace, to make such a profession, and to manifest the reality of it in their tempers and conduct, consider each other as the precious saints of God, love each other as brethren, children of the same family and father, temples of the same spirit, members of the same body, subjects of the same grace, objects of the same divine love, bought with the same price, and joint heirs of the same inheritance? Whom God hath thus joined together no man should dare to put asunder. 3. Is not division among Christians a pernicious evil?-Anti-christian, as it destroys the visible unity of the body of Christ, as if he were divided against himself, excluding and excommunicating a part of himself?-anti-scriptural, as being strictly prohibited by his sovereign authority-a direct violation of his express command anti-natural, as it excites Christians to contemn, to hate and oppose one another, who are bound by the highest and most endearing obligations to love each other as brethren, even as Christ has loved them? In a word, is it not productive of confusion, and of every evil work? 4. Is not the Christian community in a sectarian condition, existing in separate communities, alienated from each other? 5. Is not such a condition the native and necessary result of corruption; that is, of the introduction of human opinions into the constitution, faith or worship of Christian societies? 6. Is it not the common duty and interest of all concerned, especially of the teachers, to put an end to this destructive anti-scriptural condition? 7. Can this be accomplished by continuing to proceed as hitherto; that is, by maintaining and defending each his favorite system of opinion and practice? 8. If not, how is it to be attempted and accomplished, but by returning to the ori ginal standard and platform of Christianity, expressly exhibited on the sacred page of the New Testament scripture? 9. Would not a strict and faithful adherence to this, by preaching and teaching precisely what the apostles taught and preached, for the faith and obedience of the primitive disciples, be absolutely, and to all intents and purposes, sufficient for producing all the benign and blissful intentions of the Christian institution? 10. Do not these intentions terminate in producing the faith and obedience that justify and sanctify the believing and obedient subject? 11. Is not every thing necessary for the justification and sanctification of the believing and obedient, expressly taught and enjoined by the apostles in the execution of their commission for the conversion and salvation of the nations; and fully recorded in the New Testament? 12. If so, what more is necessary, but that we expressly teach, believe and obey, what we find expressly recorded for these purposes? And would not our so doing, happily terminate our unhappy, scandalous, and destructive divisions? The two following queries are subjoined for the sake of a clear definition of the leading and comprehensive terms, viz., faith and obedience-which comprehend the whole of the Christian religion. 13. Are not law and obedience, testimony and faith, relative terms, so that neither of the latter can exist without the former? that s, where there is no law, there can be no obedience; where there is no testimony, there can be no faith. 14. Again, is not testimony necessarily confined to facts, and law to authority, so that without the latter the former cannot be? that is, where there are no facts, there can be no testimony-where no authority, no law. Wherefore, in every case, faith must necessarily consist in belief of facts; and obedience, in a practical compliance with the expressed will or dictates of authority. By facts is here meant some things said or done. Conclusion.-Upon the whole, these things being so, it necessarily follows, that Christianity, being a divine institution, there can be nothing human in it; consequently it has nothing to do with the doctrines and commandments of men; but simply and solely with the belief and obedience of the expressly recorded testimony and will of God, contained in the holy scriptures, and enjoined by the authority of the Saviour and his holy apostles upon the Christian community. sent anti-christian state of Christendom, loudly call for reformation ;-the personal and social happiness of all concerned, and the conversion of the unbelieving part of mankind equally demand it. Nevertheless, we are not authorized to expect, that any party, as such, will be induced by the above considerations, or by any other that can possibly be suggested, spontaneously and heartily to engage in the work of selfreformation. The sincere and upright in heart, however, ought not to be discour aged at the inattention and obstinacy of their brethren; for had this been the case in times past, no reformation had ever been effected. It becomes therefore the immediate duty and privilege of all that perceive and feel the necessity of the proposed reformation, to exert themselves by every scriptural means to promote it. Seeing the pernicious nature and antiscriptural effects of the present corruptions of Christianity, both upon professors, and non-professors, in producing alienations amongst the former, in direct opposition to the law of Christ, and in casting almost insuperable obstacles in the way of the conversion of the latter: the serious and upright of all parties must feel conscientiously bound to endeavor, to the utmost of their power, to effect a genuine and radical reformation; which, we presume, can only be effected by a sincere conformity to the original exhibition of our holy religion, the divinely authorized rule and standard of faith and practice. To such, therefore, we appeal; and for the consideration of such alone, we have respectfully submitted the above queries. ye all "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment." (Paul, 1 Cor. i.10.) "Jesus lifted up his eyes to heaven, and said, Father, I pray for them who shall believe on me through the word of my apostles, that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us that the world may believe that thou hast sent me : that the world may know that thou hast sent me; and hast loved them as thou hast Reflections.-The affirmative of each of the above propositions being, as we presume, evidently true, they most certainly demand the prompt and immediate attention of all the serious professors of Christianity, of every name. The awful denunciations and providential indications of the divine displeasure against the pre-loved me.” (John xvii.) |