present decided, I considered the plan of the Independents respecting church government: but I could not be satisfied that their manner of choosing and treating their pastors was scriptural. I could indeed find scriptural authority, for the people choosing their deacons, or stewards of temporal property; but none for choosing those who were to "watch for their souls, as they that must give "account." It seemed to me to place the minister in too dependent a situation on the very persons to whom he was required " to declare the whole "counsel of God;" and, in case of a departure from the truth, in a great degree to exclude or counteract a revival. For heretical and worldly churches, if wholly and independently left to their own choice, will choose "pastors after their own heart." I was also aware that in these, as well as in other elections, the rich must have undue influence; and they are not always the most spiritual part of a worshipping company: and I had various opportunities of witnessing the divisions which arose from these and similar circumstances. I must, however, acknowledge that the simplicity and piety, the firmness and talent, of many ministers in this part of the universal church; concurring with the prudent and conscientious behaviour of those in their congregations; in various instances prevent greatly these effects: and, on the other hand, I must allow that the people ought at least to have a negative, in respect of a pastor being placed over them; provided they can shew any thing in his doctrine, or in his moral and religious character, unsuited to the relation about to be formed. Still, however, the situation of a minister in an inde 1 pendent congregation appeared to me what I could not conscientiously occupy. I had not equal opportunities of examining the presbyterian plan: but I could readily discover that many of their arrangements are destitute of foundation in scripture; and that the machine is too cumbrous and complicated for use. On these accounts I was by no means disposed to join that company.-Other sects, or companies, have since that time passed under my review; and the result has been, that I am become more and more satisfied with my situation in the establishment. I am decidedly of opinion that it gives a faithful and conscientious minister more advantages for usefulness, at least as the pastor of a congregation, than can be found elsewhere: and that the people, who are placed under such a minister, have more advantages for edification in humble love, than are generally found in other companies; though not so much opportunity of gratifying the natural love of being considered as of some consequence, which does not die even in true converts. In respect of discipline we are acknowledged to be defective:1 yet I know by experience, that a conscientious minister, if he will use his influence with humble firmness and impartiality may exclude improper persons from the Lord's table, far beyond what is generally supposed; not by authority indeed, but by firm admonition. Yet, in baptizing the children of all nominal Christians, and in considering all persons who are not excommunicated, or See the Service for Ash Wednesday. joined to the dissenters, as members of the church; the ground is laid for most of our other difficulties. I have, however, so rarely seen the power of the church, or the communicants, among the dissenters, impartially exercised, especially in respect of the affluent, that I am rather the better satisfied with things as they are. Yet, it is highly desirable that a steady discipline should be introduced in the establishment, chiefly under the inspection of the parish ministers, but with appeal in doubtful or difficult cases to the diocesan. Aiming at too much in this respect, commonly defeats the end; as it excites prejudice and opposition, gives the whole an air of sternness and spiritual pride, and makes way for attempts to shelter the offending person. Thus the penal attendants on excommunication have rendered it terrible and hateful in the eyes of men in general. Even simple exclusion from the Lord's supper, however mildly done, should be enforced on those only who are evidently improper persons: for no discipline can exclude plausible hypocrites. The very idea, of man's being capable of exactly distinguishing believers from unbelievers, is a presumptuous intrusion into his province, who " alone "trieth the hearts of the children of men:" while it extremely exposes those who act upon it to the danger of "rooting up the wheat with the "tares," or perhaps instead of the tares. As far as I can recollect, Mr. Haldane's plan (for I have not his book at hand,) aims to exclude unbelievers, not only from the Lord's table, but also from public and social worship; which is altogether, not merely unscriptural, but antiscrip tural, as it prevents their attendance on those means of grace, by which God works conversion.1 ' I had understood that Mr. W. refused to admit any but the church in time of prayer and praise : ' but this does not appear to be accurate. I have ' heard that the church and spectators are in dif'ferent rooms, or have a visible mode of separa'tion. If so, I believe it is far from the spirit of 'the gospel. The spirit of the gospel resembles ' the principle of attraction in the natural world ; 'but this spirit is like the principle of repulsion, ' which would crumble the whole church into dis'cordant atoms.'2 Surely, it also coincides with.. the language of those in ancient times, who said, "Stand by thyself, come not near to me, I am "holier than thou." 3 "God, I thank thee that I " am not like the rest of men, (δι λοιπὸι,) or even as this publican." 4 - The reasoning from 'prayer and praise, to the Lord's supper, is, I 'think, sophistical. These are moral duties, 'binding on all. Whether they join in them or ' not, they ought so to do. But baptism and the 'Lord's supper are positive institutes, and which ' are not the immediate duty of unbelievers.' 5 Yet, in respect of these positive institutions, it is surely presumptuous to suppose, that we can certainly know true believers from others: for the Lord alone can search the heart. - When engaged ' in prayer and praise, and using plural pronouns, 'as when I say We desire, &c.; I consider myself as joining with as many as do join in it; and that ، 66 'Cor. xiv. 23-25. * Is. lxv. 5. * Rev. A. Fuller. i 'all others are mere spectators.'1 May not a minister of the establishment do the same, in respect of the admirable petitions and thanksgivings of the liturgy? And is not this enough for his complete satisfaction? Whether it be in the public worship, or at the Lord's table, the presence of either openly wicked persons or hypocrites will not prevent the acceptableness of our services; if their presence be not the effect of our sin. We should chiefly look to ourselves: if duly humbled, we shall not be disposed to reflect on others as worse than ourselves: and surely, it too much resembles the Pharisee, to be eying the Publican with disdain, saying "Stand " by thyself, I am holier than thou," when we ought to be pouring out our souls in humble prayer to God! or, indeed, in any way to think of the poor publican, except to lift a prayer to God in his behalf also. In respect of liturgies: if all ministers were eminent in grace and gifts, perhaps they might be dispensed with. Yet they were of early use in the church: and I cannot but think, in modern times, that our liturgy, when reverently and distinctly read, forms the most spiritual and scriptural public worship on which I ever attended; and I have been, as I trust, a candid observer, nay a worshipper, in many places where it is not used. Except on special occasions, the general wants of a public congregation will continue the same from week to week, and the general topics of adoration, |