OBSERVATIONS, &c.

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RUTH has its foundation in the nature of God, and is copied out in his word. Like the Eternal himself, it is one, and is as necessary to the preservation of the soul, as food to the body, or heat and moisture to the plant. And yet, alas ! that best and only preservative of the noble mind, is unnaturally despised and rejected of men.

The Saviour of sinners, who calls himself the truth, was made flesh and dwelt among us, but how few, comparatively beheld his glory. The men of the world knew him not, therefore they did to him what they lis ted. But though he was put to death in the flesh, yet he was quickened by the spirit, and now liveth forevermore. The world seeth him not, but Christians see him, for he is in them, and shall be with them; and because he lives they shall live also. He is the same in his word that he was in human flesh; and in every form his treatment has been the same. How often even among us, has he been crucified afresh, and put to an open shame; pronounced powerless, dead, and buried among the rubbish of human tradition. But amidst all this infamy, the blessed truth has been preserved, that not a bone of him is broken. And has not a great stone (the confession of faith) been rolled off him? Has he not risen indeed? and has not the earth quaked at his resurrection? Surely the word of God could not be bound; it was impossible that he should be holden of death. He is risen indeed, and we are witnesses of his resurrection, and do testify that this is he whom God has ap pointed to be the judge of both the quick and the dead.

We have already shewn in our view of the gospel, that it is by the eternal word that we are to be new created

the inquiry now before us is, how are we to be governed? Must we be kept by the same power through faith unto salvation; abide in the light as he is in the light; have our fellowship with the Father and with his Son Jesus Christ, and grow up in him in all things who is the head? or must the dispensation be changed-the creator withdraw and hide himself, and leave the subjects of his grace to certain delegated powers, ordained to scatter and divide to be shut up in particular apartments, and prepared for heaven by certain and definite forms?

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It will be granted that he who creates has a right to govern. Upon this principle God is acknowledged to be the governor of the world. It will also be granted,, that he who has wisdom and power to create, has also to govern, and that the same power which brings any system into being, is necessary for its preservation. We learn that God created all things by Jesus Christ, and made him the head over all things to his body, that is, the Church. His eternal power and Godhead, is the nail upon which the glory of his house is suspended. We have known Christ after the flesh, and acted as vicegerents in his room and by his supposed authority, but now henceforth know we him no more in such a point of light. He is the same yesterday, to day and forever. He is the everlasting Father, the prince of peace. Thro' the veil of the flesh, God had entrance into the world. that God who was, the same from the beginning: promised to be with those, that love him unto the end of the world. Jesus promised to send the comforter, that is, the Holy Ghost, to abide, with his people forever. If this spirit of truth, which works by love and purifies the heart, can govern an individual, why not the whole body? Would it be an introduction to anarchy, should all the human family come under the influence and goyernment of this one spirit? And can we suppose that any external, rules, could be more productive of order and harmony? For example, if the principle of love be sufficient to regulate the conduct of one man towards his wife, why may it not influence two? and if two, why not a thousand? But if the principle of love be wanting, can any external form of government and dis cipline make him a good husband?

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Men have been generally fond of mending what they supposed God had left imperfect, filling up and sup plying what they judged deficient, and making plain what divine wisdom had left in the dark. Thus have they wandered from the plain simple rule of God's word, and taken the reins of government into their own hands, They have changed or amended, added or diminished, as times and circumstances made necessary till at length the church has become every thing, or any thing, but what it should be

Should we attempt to impose any form of government upon the church, we should justly be abandoned by every child of gospel liberty. This is not left for us, nor any set of men in the world to do. The author of the scriptures has not left us to supply any thing either in doctrine, discipline or government. The precepts and examples of Christ and his Apostles are sufficient, and left on record for this very purpose. The government of the church, like the gospel itself, is exceedingly plain and simple. If we advert to the New-Testament, we shall plainly see what is the nature of the christian churchwho are its members-the mode of constitution-its un ior communion-government and dicipline.

1. THE NATURE OF THE CHRISTIAN CHURCH.

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The church in scripture is denominated the kingdom of heaven, or the kingdom of God. This church is spiritual. My kingdom is not of this world," JOHN xviii. 36. "They are not of the world even as I am not of the world." JOHN xvii. 16. It is invisible. The natural eye cannot see it, for "except a man be born again he cannot see the kingdom of God." JOHN iii. 3. Therefore the world knoweth us not, because it knew him not." 1John iii.1. The kingdom of God cometh not with observation; neither shall they say lo here, or lo there; for behold, the kingdom of God is within [among Gr.] you." LUKE xvii. 20, 21,

Hence we see the reason why Christ spoke so often to those who were without this kingdom in parables; for they being in a state of unbelief, could not understand.

"To you it is given to know the mystery of the kingdom of God, but to them that are without, all things are done in parables; that seeing they may see and not understand, &c. MARK iv. 11. While men reject the testimony of Christ respecting plain facts which they can understand, they reject himself, and therefore remain in darkness, incapable of receiving divine light into their souls. Thus when Christ told Nicodemus, ye must be born again, he replies with astonishment, How can these things be? Jesus answered and said unto him. Art thou a master in Israel, and knowest not these things? Verily, verily, I say unto thee, we speak that we do know, and testify that we have seen and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things ?" JOHN iii. "The natural man receiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them because they are spiritually discerned.” 1 COR. ii. 14. But he that is spiritual judgeth [or discerneth] all things ; yet he himself is judged [or discerned] of no Men in this state are not only incapable of receiving the things of the spirit, but also incapable of receiving the spirit himself. "Whom the world cannot receive, because it seeth him not, neither knoweth him; ye. know him for he dwelleth with you, aud shall be in you." JOHN xiv. 17. It is not surprising then, if christians are unseen and unknown in the world-if they be mis taken for fools and mad-men, for hypocrites and enthusiasts. It cannot be otherwise, for these things are hid from the wise and prudent, and revealed unto babes.

man v. 15.

II. THE MEMBERS OF THE CHURCH,

From what has been said you will easily see who are the members of this church: They are believers and only believers, for no other can be a member. It is indeed freely offered to all to every creature under heaven, no person or character is excluded, who does not through unbelief, exclude himself. "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved, and he that