is left undecided? May there not be a difference in the frequency of its observance, without sin? It is otherwise

with the recurrence of the Sabbath: this is determined both by command and example. It would have been criminal in Moses not to have made the snuffers of pure gold; or the holy oil of a mixture of certain ingredients; or the priest's robe of such a quality, such a colour, and such a length: for he had express instructions to do so, and the pattern of every thing was shewn him in the Mount. But in what mount has our model of circumstantial regulation been exhibited? What Moses received it? Where do we find a particularity of detail in the Gospels of the Evangelists; or in the Acts and Epistles of the Apostles? Where do we find many of the materials of angry debate and exclusiveness which have occupied so much time, and spoiled so much temper, in the system of Christianity? A system designed for every nation, and people, and kindred, and tongue--a system too sublime in its aim, to lose itself in minuteness--too anxious to unite its

followers in great matters, to magnify little ones-too truly noble, not to be condescending-too tender, not to be tolerant-too impartial, not to say to its subjects, receive one another as Christ also has received you; you that are strong, bear the infirmities of the weak, and not please yourselves."-pp. 93 --96.

We doubt not that in many quarters, where there is an unwillingness to enter on the disputed subject of church government, either from the inconvenience that might result from it, or any antecedent prejudices on the matter, this declaration, from such a man as Mr. Jay, will be lauded and eulogised. This will be done by different classes of persons, and for very different purposes. If there be nothing definite" in the New Testament, on the subject of "church policy;" if forbearance and self-denial should prevent à "new party" from being originated; if a “variety of forms and parties" may be equally supported by the authority of Scripture, and very different conclusions" may be arrived at, by persons" equally wise and good," then why should any principle of nonconformity be maintained? If the New Testament be actually as "indefinite"

a

as Mr. Jay's representation insinuates, why should that order of things which other people have happened to establish for us, be in any degree disturbed by secession or dissent? Had the scope and force of such reasonings possessed any weight in the estimation of our venerable ancestors, they might have saved themselves the trouble of inquiry and disputation, and all their unpleasant and mortifying results. The question too would. be as applicable to the Reformers as to the Puritans and Nonconformists. We are far from imagining that in the actual practice of any church, whatever may be its ecclesiastical regimen, there is a perfect conformity to the will of the great Lawgiver, or the usages of apostolic societies. There may be in all, however constituted, ample reasons for humiliation; and, in numerous instances, a necessity for reform. There may

also be so much difficulty in determining on some points, either what is lawful or what is expedient, that individuals and societies may confessedly arrive at different practical conclusions, and be equally conscientious in their principles and feelings. In this state of things mutual forbearance and mutual confidence are enjoined upon us; and circumstantial variety may be found perfectly compatible with substantial unity. But would it justly follow, from such a concession, either that there are no definite principles to be gathered from the New Testament, or that the three forms of "church policy," mentioned by Mr. Jay, are equally supported by its authority? Is it to be inferred that they are alike matters of indifference, and that it is enough for us that we are determined, in our preference, by accidental circumstances? It appears to us that the practical result of such reasonings as Mr. Jay has introduced, would directly sanction this feeling of indifference; and if

it be a matter of indifference which scheme we shall adopt, and there be good grounds for that conclusion, then it is obvious that the circumstance of actual establishment, or the prevalent adoption of any particular mode, is quite a sufficient reason for entire conformity. Then the uti possidetis is the principal question. It is not, which system is most scriptural, but which happens, from authority or accident, to possess the ground, and occupy the territory we inhabit. It becomes a geographical and not a theological consideration; and to "do at Rome, as Rome does," is the natural and legitimate consummation of this convenient principle! We do not charge this conclusion on Mr. Jay's intentions; but it seems to us to follow his course of argument. After referring to Episcopacy, Presbyterianism, and Independency, he says, "deviation from prescribed orders is sinful; but where there is no law, there is no transgression." Now, if there be any meaning in the use and application of this aphorism, standing as it does in this connexion, it is designed to convey the idea, that none of these modes is sanctioned by divine authority. But if none of them have the sanction of divine authority, then, on Mr. Jay's own shewing, all may be rejected with impunity; for where there is no law, there is no transgression." For the same reasons, every other system of church polity, however compounded or modified, might be rejected; and what would be the consequence of such an argument? Christians, for aught we can see, might be contented to live in a state of actual dissociation from all church-fellowship-plead the assumed silence of Scripture for their liberty; and reasoning from the " very different conclusions drawn by the equally wise and good, from the same premises," become religious Pyrrhonists in

their practice, doubting and doing nothing to the end of their course!

But is the New Testament indefinite? Are there no clear and· explicit principles to be gathered from its records? We opine that there are; and though few in number, simple in their statement, and comprehensive in their application, they are nevertheless so distinct and definite as to justify, and, in our apprehension, demand, a conscientious attachment and an unshrinking avowal. In those records, we find it asserted, that the kingdom of Christ is "not of this world"-that its members are composed of such as voluntarily associate for the purpose of fellowship-that that voluntary association is the result of professed conviction in reference to the truth of the Gospel-that the evidence of personal discipleship is the ground of admission to the social privileges of the Christian dispensation-that the communities thus voluntarily constituted are designed for the mutual edification. of their members, and the extension of the general interests of Christianity that they possess within themselves the right of jurisdiction in reference to their own concerns that apostolic authority alone was recognised by their communities as the ultimate ground of appeal-and that no provision was made for the continuance of that authority, separate from their own inspired and written communications. We are prepared to support each of these positions from what appears to us the fair interpretation of the New Testament; and we contend, that the recognition and practical effect of the principles involved in these positions, constitute the essential peculiarities of that scheme of church policy, which is denominated Independency; but which, on various accounts, we would rather term Congregational." This "scheme" is placed by Mr. Jay

on the same ground with Episcopacy and Presbyterianism, as nót possessing a claim to be considered "the only scriptural standard." We confess, that it is enough for our conviction, to believe that it is the most scriptural, because we have no right to the assumption of infallibility, and are bound to regard the opinions and convictions of others. But as the three" schemes" are thus brought into comparison, we would ask one question for the purpose of illustrating our view of the superior accordance of our system with the New Testament. In which of the churches accredited by these names, could the law of Christ in cases of offence, laid down in Matt. xviii. 15-18, be most easily observed? Could it be observed at all, in any religious community to which two parties at issue belong, unless that community were founded on the principles of Congregational Nonconformity? Amongst the Episcopalians, the matter would be carried to Doctors' Commons, or the Spiritual Court; amongst the Presbyterians, the ultimate appeal would be to the Synod or General Assembly, held perhaps at two or four hundred miles distance from the residence of the parties. But in either case, the injunction to "tell it to the church," the local congregation, (which is the only definite meaning that our Lord designed to be affixed to it, and the only meaning of which it admits,) is a command which could not be practically observed, except amongst societies formed on congregational principles. Why should a professed Congregationalist forget the vantage ground to which his principles conduct him, because the senseless charge of bigotry may lie against those who main tain them?-a charge, too, which in most cases of this kind, is made by those who have never taken N. S. No. 23.

the trouble to investigate the matter at all.

But Mr. Jay has furnished a happy and effectual answer to some of the false reasonings that might be supported by the remarks he has suggested. At the. close of the passage we have cited, he refers to the liberal, unrestricted, and expansive character of the Christian dispensation. What he says on this subject, is just and indisputable; but it is this very character and genius of the dispensation that furnish one of the strongest arguments in favour of congregational principles, and one of the most powerful objections to the systems of polity from which they differ. In those systems, the рwтоν eudos, πρωτον ψευδος, the first error consists in legislating, where the New Testament has not decided, and in reference to which it furnishes no materials for decision. What are the enjoined services, the imposed ceremonies, and all the formularies of Ecclesiastical Establishments, but attempts to "bind," where Christ and his apostles have not authorised the imposition? What are all the attempts at a boasted uniformity, but artificial, mechanical plans of interference with Christian liberty, and usurpations of the prerogatives of HIM, who is our only" Master and Lord?" But we close the subject; and all we regret is, that Mr. Jay, who values so highly this principle of liberty, should have suggested any remarks which might diminish the attachment of modern nonconformists, in this age of licentious indifference, to the principles of that system, which has done more for the purity and the liberty of the church of God, than any other system admini-. stered by uninspired and fallible beings.

We have extended our observations so far beyond our first in4 G

tention, that we must, from necessity, close the article. We have deemed it our duty to record our convictions and feelings, ingenuously on one particular subject; but this does not in the slightest degree affect our estimate of the volume. Every sermon in it has left on our minds an impression of the most sacred nature. The book is an invaluable addition to our stores of practical theology; and we trust, "The Christian Contemplated," will lead thousands both to the contemplation and practice of pure Christianity.

The Whole Works of the Right Rev. Edward Reynolds, D. D. Lord Bishop of Norwich.

(Concluded from page 484.)

THE second volume of this complete edition of the works of Bishop Reynolds, contains his Exposition of the Hundred-andtenth Psalm. As this Psalm consists of only seven verses, it may seem, that an entire octavo volume devoted to it is rather too much exposition for the extent of text. But it does not appear to us, that it is too prolix. Less, perhaps, on some points might have been said without injury; but there is so much important matter in the Bishop's illustration, that we should be sorry had any part of it been omitted. The Psalm itself is one of the most interesting of these sacred compositions, The views it contains of the dignity, the sufferings, the offices, and glory of the Messiah, furnish topics for the most extended and valuable discussion. All these are taken up by the Bishop, and treated most judiciously; not as abstract speculations, but as intimately connected with the practical and comforting influence of the Gospel. Indeed,

this is one of the great charms of the puritan and nonconformist writings. They are neither doctrinal nor practical exclusively; but such an intermixture as characterises the Scriptures, and shows how deeply the authors were read in the contents and design of the sacred volume, and that they knew well how to apply them to the business and the bosoms of men. This is the kind of writing and preaching which is calculated to do good, and which, if generally pursued in the present day, would at once preserve from Antinomian folly and delusion, and from the opposite extreme of enforcing practice without sufficient reference to gospel motives and principles.

The

The third volume contains his "Meditations on the Holy Sacrament of the Lord's Last Supper;" and seven sermons on the fourteenth chapter of Hosea. Meditations discover the piety of the author, and show from whence that piety was chiefly derived. They were "his first theological essay, when he was a young student at the University." They were published by himself, to prevent the circulation of a surreptitious edition. It is no impeachment of the Bishop's understanding, or soundness in the faith, to say, that we cannot go along with these meditations in all the views which they give of the ordinance of the last supper. He sometimes pursues his metaphors and analogies too far. He represents a sacrament as "the representative of a substance, the sign of a covenant, the seal of a purchase,

the figure of a body, the witness of our faith, the earnest of our hope, the presence of things distant,-the sight of things ab sent, the taste of things inconceivable,-and the knowledge of things that are past knowledge."

Much of this is true; and yet

it is easy to perceive how a man of Reynolds's fertility of mind might push his illustrations of them beyond due bounds. Still there is so much that is calcu

lated to promote spirituality of mind, and conformity to the death of Christ, and so little that is calculated to injure, that they may be read with great advantage, especially by an enlightened Christian. There are passages of great beauty, expressing the utmost ardour of devotion, in language and imagery peculiarly felicitous."

Volume fourth contains "Meditations on the Fall and Rising of St. Peter; Annotations on the Book of Ecclesiastes, and Sermons on Miscellaneous Subjects," which are continued through the fifth volume. The Meditations on the -Fall and Rising of Peter are thirty in number; they were printed after the Bishop's death, by a bookseller, from a copy fairly written out by the author himself, but intended only for the private use of a pious lady. His son. attests their genuineness; and, indeed, the treatise affords nal evidence of its author. As a specimen of the Bishop's manner, we shall extract the 27th Medi

tation.

inter

of

"But what makes thee (O blessed convert) thus to start and turn upon the look of thy Lord, and the remembrance of thy sin, as if the repentance for the denial of thy tongue, had made thy foot again to deny thy Master? Whither runnest thou, Peter, from such a fountain mercy? Hast thou either mistaken the look of thy Saviour, which was to draw and reunite thee unto him, not to drive or banish thee from him? or hath thy sorrow drowned thy faith, and made thee forget that glorious profession which thou once didst make out of a happy knowledge of experience and belief that Christ had the words of eternal life? and whither then goest thou? Hast thou forgotten that he had balm to cure thy grief, and blood to blot out thy sin? that he could at once both comfort and restore thee, and render unto thee thy former joy and grace? Why didst thou not run into his embraces, and in token of thy repentance and belief, in thy body lay hold upon him,

and wash him with thy tears against his burial? But behold the mystery of Peter's recovered faith! see how he acknow

ledgeth his Saviour when he turneth from him; aud is reinvested with the honour of a disciple, though he seem still rather to forsake, than to follow his Lord. His repentance doth in action confirm, what his faith once did in words confess, that Christ was the Son of the living God. Behold in the departure of Peter, an article of thy faith, even the Divinity of thy Saviour. Had not Christ been as well without, where Peter wept, as within the hall where the Jews blasphemed, Peter had again denied, and not returned

It

unto his Lord: and that which is now a mystery, would have been a revolt. is nothing but faith that. from without could still through the walls look into the house, and there through the infirmity of a buffeted and contemned body, descry the glory of a merciful and reconciled God. It is nothing but faith that can from earth look into the highest heaven; and when it is absent from Christ, not only groan after him, but grasp and lay gives unto that believer who hath intehold upon him. The ubiquity of Christ rest in him, a kind of ubiquity also: and as he is in earth by his power, though in heaven by his presence; so a believer, heaven by his faith. It is the nature of though in his body on the earth, yet is in faith to give, as subsistence and being unto things yet to come, so a kind of

presence also unto things most remote and distant; and can even converse, and lay hold on Christ, though he be in heaven."--pp. 25, 26.

tion.

*

The work on Ecclesiastes is, perhaps, the most popular, and most generally known of our author's performances. It is not critical, and yet it shows that the Bishop had studied the meaning of the royal writer with profound attenHis knowledge of the Scriptures is every where brought to bear on the illustration of this most difficult book; and if he has not removed many of its obscurities, he has at least shown the practical benefits which may be derived from the counsels and experience which it records. His general view of its contents, in what he calls "the Argument," we thiuk so judicious, that we shall give it entire for the benefit of our readers.

"The author of this book, both by the style, and by the argument of it, ap