compared, to serve as a clue to lead us out of the labyrinth in which priests have artfully bewildered the Christian religion; for, as Robinson (Ecclesiastical Researches, p. 51) says, "toward the latter end of the second century, most of the churches assumed a new form, the first simplicity disappeared, and insensibly as the old disciples retired to their graves their children, along with new converts, both Jews and Gentiles, came forward and new modelled the cause." This having been the case, and all sects and parties having declined the task of going back to the original standard, and contenting themselves with trifling and very partial improvements, it becomes the du ty of the Freethinking Christians to search the matter to the bottom, and to exhibit truth in all its native simplicity and loveliness," whether men will hear, or whether they will forbear."

I have shewn that Christiauity is a simple religion-that it was intended for men of all conditions-for those who could not read, as well as the learned-that it was not designed to depend upon writing-of course it behoves me to shew also, that the means adopted by Jesus and his apostles for perpetuating the knowledge of it must be simple and well adapted to the end it was intended to promote. In the first place then, we may expect to find that Jesus took every proper method to teach his apostles what his design was in this respect, and from their conduct may learn what it was he taught them, as being fresh in their memory: they, being his faithful servrnts, and also assisted by the holy spirit, would no doubt act entirely agreeable to his directions; accordingly we find (Acts i. 3), "that he was seen of them forty days, and speaking of the things pertaining to the kingdom of God;" and beside the instructions then given in compassion to human infirmity, he had promised them every necessary assistance lest they should mistake or forget (John xiv. 26); but the advocate, the holy spirit, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever 1 have said to you.

Here then we see they were instructed not in the truth or the evidence of those facts on which Christianity was foun ded, this was unnecessary, but in the things pertaining to the kingdom of God undoubtedly in the proper means to be used for establishing and perpetuating that kingdom: and as a kingdom implies government, a constitution, and laws; and as it is evident that facts and the evidence of them, of which they were eye-witnesses, needed not to be taught them-it must relate to the former and not to the latter, which. Jesus employed forty days to instruct his disciples respecting, and for the right accomplishment of which he promised them the assistance of the

holy spirit. Of course whatever means they appointed for perpetuating the knowledge of Christianity was of divine authority, as was also the constitution and discipline of the Christian church as instituted by them; and as there can be no doubt that they faithfully adhered to the instructions they had received, their example, where it can be traced, must in all cases, except where accompanied with miraculous effects, or only designed for temporary purposes, and adapted to peculiar circumstances, be to us an infallible and unerring guide, which cannot be departed from on any pretence of expediency or utility, without assuming to ourselves the possession of greater wisdom than the Deity, under whose guidance and direction it is evident the apostles acted.

Now, Sir, as I know there are some men with whom the authority of a priest is of more importance than that of Jesus and his apostles, or even of God himself, I will give you the opinion of Dr. Priestley, from the preface before referred to-an opinion given, I suppose, in his unguarded moments, and which is so much in unison with the plan adopted by the apostles for perpetuating the knowledge of Christianity, that their practice will appear only a comment on his advice, for he says (page 1), "My advice therefore would be, that for the present the Uni tarians in this city (Philadelphia) should form themselves into societies, though in small numbers. Let a few persons who, as in primitive times, may be called elders, be chosen to direct their affairs." And that this method was entirely competent to the purpose of making Christianity known, he adds (page 12), "The opinion and practice of individuals in private life have little effect for want of notoriety, but a church and a place of public worship, known to all and open to all who choose to attend it, is like a city that is set upon an hill that cannot be hid; by joining such churches or assemblies we likewise make that open profession of our principles which the gospel requires of us.

Our next enquiry is, what steps did the apostles take to per petuate the knowledge of Christianity? and we find that they in the first instance united all who believed, in one common family or church. (Acts ii. 4, 42.) "And the same day were added about three thousand souls, and they continued stedfastly in the apostles doctrine and fellowship, and in breaking of bread and in prayer; (v. 47) and the Lord added to the church daily such as should be saved." Again (Acts viii. 14)" now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John," no doubt to form them into a church, and direct them how to act, as they did in every place where Jesus was acknowledged as the Messiah. And at a very early period many churches were established, as we read (Acts ix. 3)-" Then

had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified (that, is built up), and walking in the fear of the Lord, and in the comfort of the holy spirit were multiplied."

Here are passages sufficient to shew that the apostles united all who believed in church fellowship: and this must have been in consequence of the instruction they received during the forty days that Jesus was teaching them the things pertaining to the kingdom of God; for it does not appear that he gave them any direct command for that purpose, previous to that time it is certain that he had spoken of a church indirectly, when he said to Peter "on this rock (viz. that I am the son of God) will I build my church." I shall not enter into an explanation of the word church, in this place; let it suffice that I mean a body of men, not a building of wood, brick, or stone. Here then, are churches established, and by observing what is said respecting them, we shall find that they were organized bodies, to whom, as bodies, directions were given and letters addressed. (See Acts xiv. 23.) "When they had ordained elders in every church.-(xv. 22.) It pleased the elders, with the whole church.-(verse 41.) Paul went through Syria, confirming the churches.-(xvi. 4, 5.) And as they went through the cities they delivered them the decrees for to keep, that were ordained of the apostles and elders, and so were the churches established in the faith, and increased in number daily.-(1 Cor. iv. 17.) As I teach every where in every church, (vii. 17) so ordain I in all churches.-(xi. 16.) We have no such custom, neither the churches of God.-(xvi. 1) As I have given orders to the churches of Galatia so do ye.-(2 Cor. viii. 19) But who was chosen of the church to travel with us.-(xi. 28.) Cometh upon me daily the care of all the churches."

Here we not only find that churches were established, and that they were organized bodies, but that this organization did not depend on their own choice, or arise out of their consideration of the expediency and utility of such order, but was entirely dependant on the direction of the apostles.

I might here stop my enquiry, and say that I had proved my point, and that the apostles, by uniting Christians into churches, had done every thing that was necessary to perpetuate and spread the knowledge of Christianity, after their decease, without the aid of pulpit preaching; for, as Dr. Priestley says, "A church and a place of public worship, known to all and open to all who choose to attend it, is like a city that is set on a hill that cannot be hid; by joining such churches or assemblies we likewise make that open profession of our principles which the gospel requires of us." But I shall not content my self with his opinion, or with mere inference from the exist × This therefore

ence of churches, and their organization, but shew from the New Testament the nature and design of these churches, as it respected the propagating and perpetuating the knowledge of Christianity. And here I would be understood to speak only of their use in teaching it to the world: their other duties I shall reserve for another essay.

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In the first place, the church of God is called the temple of God, and Christians the priests of God, (See 2 Cor. i. 16)" for ye are the temple of the living God. (Peter i. 9) But ye (all Christians, not the clergy only) are a chosen generation, a rayal priesthood, an holy nation, a peculiar people, that ye should shew forth the praises of him who called you out of darkness into his marvellous light." Now it should be remembered that under the Jewish dispensation the temple was the only place where the knowledge of the divine will was made known, and the priests the only communicators of it; conse-/m quently the Christian church, being called the temple, Christianity ought only to be made known from it, and Christians being the priests of God, it belongs to all Christians, and not to a particular order of men called the clergy, to make it known. And it is worthy of remark, that even the clergy among Dissenters make a distinction between the congregation and the church those to whom they preach are called the congregation; a select body who confer together, and mutually edify each other are called the church; but such select bodies the enlightened Unitarians are endeavouring to abolish. Other preachers rob the church of the right to teach the worldthey are aiming to rob them of the duty of teaching each other. Again (1 Tim. iii. 15), the church of God is called the "pillar and ground ofthe truth," consequently the only repository of the truths relating to Christianity as communicated to them by the apostles; and Paul, referring to this, says (2 Thes. ii. 15), "therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word or our epistle." And in writing to Timothy (2 Tim. iii. 2) he says, "the things thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." And so fully sensible was Paul of the competency of the church to propagate and perpetuate the knowledge of Christianity, we find him expressly declaring that he had studied not to preach where it had been made known before (Rom. xv. 20). " Yea, so have I strived to preach the Gospel not where Christ was named, lest I should build upon another man's foundation, but as it is written to whom he was not spoken of they shall see, and they that have not heard shall understand." And the other apostles followed his example, rarely ifever preaching in any place where churches were established, but associated with the church, and joined

with them in making Christianity known, or in comforting and strengthening the churches among whom they went; and if in any instance they did preach in such places, it was only where the place was very extensive and the number of believers few. But how different is the practice of modern teachers; instead of abstaining where Christ has already been made known, and where churches are established, they studiously avoid those places where there are few believers, and seek for those only where numbers are to be found who hold their dogmas, and merely repeat those things which were well understood before. Again, if we examine the New Testament closely, it will be found, that we have the most clear and definite directions as to the design and duty of the church, as it respects the subject under consideration; for Paul clearly points out what God intended the church should do and how it should be done, and also commends them for what they had done in this respect (See Cor. xiv.) "If all prophesy (teach), and there come in one that believeth not (or unlearned), he is convinced of all, he is judged of ali; and thus are the secrets of his heart made manifest; and so falling down on his face he will worship (reverence) God, and REPORT that God is with you of a truth." Again, (Ephes. iii. 8, 9, 10) speaking of the design of his ministry, be says, unto me who am less than the least of all saints, is this favour given, that I should preach (proclaim) among the Gentiles the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God who created all things (that is, arranged or constituted all things relating to the Chris tian church) by Jesus the Christ, TO THE INTENT that now unto the principalities and powers in heavenly things MIGHT BE KNOWN BY (OR THROUGH) the church the manifold wisdom of God." Can any thing be more plain and decisive than this passage, where Paul declares that he was only an instrument to make the church acquainted with these truths, that they might be able to teach others?

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Again, (Philippians ii. 15) writing to the church at Philippi, he says, that" ye may be blameless and harmless, the sons of God, without rebuke in the midst of a crooked and perverse nation, among whom ye shine as lights in the world holding forth the word of life." And Jesus (John xvii. 20, 21), contemplating the effects that must naturally result from the united exertion of those who believed on his name, says, "neither pray for these alone (the apostles) but for them also which shall believe on me through their word, that they all may be one, as thou Father art in me, and I in thee, that they all may be one in us, that the world may believe that thou hast sent me."