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committed to him; the law and the prophets are represented as giving witness to him; the ministry of reconciliation are described as his witnesses; the Holy Ghost, first as the Spirit of prophecy, and now in all his official operations, is styled a witness for the truth; mention is made in general terms of Christ's "two witnesses" who shall be slain; and the church is the light of the world—a city set upon a hill that cannot be hid. So varied are the scriptural representations on the subject of exhibiting truth, transmitting it from age to age, and carrying it to all the nations of the earth, that Jehovah seems to have left no means unemployed, which are consistent with man's infirmities, or with his freeagency. And yet not one word is uttered about ecclesiastical creeds. How then Dr. M. can undertake to say, that the church cannot "fulfil one great purpose," or "faithfully discharge one great duty, for which she was instituted," unless she writes out these authoritative acts and testimonies, I cannot see. If these things were so inestimably precious, the Master would have told us about them in some part of the sacred volume; would have calculated the happy consequences which should have resulted on the one hand, from their adoption, and the evil consequences, on the other, which must necessarily be produced by neglecting them; and above all, he would have designated the church courts, from whose legislative wisdom they should proceed. Nothing of all this has he done; and the fact that

he has not, is most decisive evidence, that Dr. M. rests his argument upon a mere assumption.

Further, it is evident that the scriptures have constructed the church's testimony on very different principles. Her influence is to be purely moral, and must derive its efficiency from the divine blessing. All human agents are secondary. God sustains the operation of his scheme of redeeming love by the power of his Spirit. To mould human hearts anew, is not a task for human hands, The Ethiopian might first change his skin, or the leopard his spots. The Lord Jesus has sent forth his Spirit, to convince the world of sin, of righteousness, and of judgment; which are the great moral subjects belonging to the gospel. What higher, what better, what more effectual testimony to truth can be desired? In the apostolic age, both Jews and Gentiles received the gospel as thus attested, and that too under circumstances far more forbidding and difficult than ours can be.

The subordinate agents are presented to us, as operating under laws equally simple. Ministers are required to search the scripturés diligently, honestly, and prayerfully, and to go forth with a "Thus saith the Lord." Christians, in every situation, must have the truth deposited in their hearts, out of which are the issues of life. Their walk and conversation must be their testimony, by being a visible and consistent exhibition of righteousness, peace, and joy in the Holy Ghost," which are the moral qualities of the personal characters of Christ's

servants; and says Paul, "he that, in these things, serveth Christ, is acceptable to God, and approved of men." They must let their "light so shine before men," that men may see their good works, and glorify their Father which is in heaven: or as Peter expresses it,-"Having your conversation honest among the gentiles; that whereas they speak against you as evil doers, they may by your good works which they shall behold, glorify God in the day of visitation." Will Dr. M. say, that this is not bearing testimony to truth, and that before the world too? Can any one say, that thus divine truth cannot be handed down from age to age? Or can it be denied, that, even now, with all our voluntary associations, this is a better and more effectual testimony, than all the ecclesiastical creeds in the world? Can ministers ever be more useful, than when, in their pulpits, or "from house to house,” they preach the simple things of the gospel, in the name of their Master? Do not christians accomplish every thing by their frank conversation and consistent example? Are not worldlings thus induced to commend and imitate them, and are not the minds of the rising generation, thus formed and cultivated? Do not professors, and that too just in proportion as they make a noise about their creeds, injure their master's cause more deeply by their unholy tempers, and unworthy lives, than by any thing else they may do? And have not the contentions about the different creeds, entailed more practical

injury to the cause of truth, than can be compensated by any of their supposable advantages?

It seems necessary to observe, step by step, that the doctrine of "voluntary associations" has changed the whole face of the church; and that it is only in relation to this unhappy state of things, that any of the "important ends," referred to in the "Lecture" or "Letter," are at all to be presumed. This doctrine being admitted, the question immediately arises, how shall these voluntary associations exert their ecclesiastical influence? In other words, it may instantly be asked, how now shall the kingdom of God come with "observation”—with external pomp and parade? But deny this doctrine,let the church resume her simple form, and lay off the gorgeous apparel of a civil jurisprudence; let evangelical law have the force which Jesus ascribed to it, when he said, "the kingdom of God is within you;" and a moral influence is immediately formed, by which every believer becomes, in his own place, a glorious witness for the truth. This moral influence, employed and seconded by the Holy Spirit, is the very way by which the church can, and by which alone she can, fulfil every great purpose, and faithfully discharge every great duty, for which she was instituted. And by this means she does these things now, and not by her ecclesiastical creeds. Passing by these arbitrary lines, which voluntary associations have drawn, her members now meet together on common christian ground; and under auspices so purely moral, the Bible and the living

teacher, the great witnesses for truth, are carrying the gospel from city to city, and from nation to nation.

But the church is a social body, and her social testimony is the object of inquiry. The preceding observations may be considered as in this respect deficient, and amounting to nothing in the present controversy. Though I should feel such a criticism to be trifling, yet the general principle may be applied most distinctly to the social movements of the church. Paul, when writing to the Corinthians, severely censured them, because they acted on sectarian, rather than on moral, principles. One said"I am of Paul," and thus he bore his testimony to truth. Another said "I am of Apollos," and thus Another said "I

he bore his testimony to truth. am of Cephas," and thus he bore his testimony to truth. Another, far purer than all the rest, said— "I am of Christ," and thus he bore his testimony to truth. Now did any of them bear testimony to truth, by their party distinctions? Or can we suppose, that the whole together, made the church the depository, or the guardian, or the witness of truth? Alas, no. Paul tells us that there was no spirituality about such proceedings, and yet truth is spiritual. He tells us, that they were carnal,-and yet truth is not carnal. He tells us, that they were babes,—and yet, directed by the truth, they might have been full grown men; those perfect ones, among whom he might have spoken wisdom. I know it may be said, the cases are not parallel; for

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