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INQUIRIES OF A WESLEYAN. gifts, was an unauthorised and haz

(Concluded faom page 508.) RECAPITULATION.

In a former part of this treatise we have shown the importance of religious institutions, and we have endeavoured to show the fallacy of what is too commonly stated and believed, that the Scriptures have said nothing on the subject that is clear and determinate, but left the matter to the judgment, caprice, or interest of men, for settlement and regulation. On the contrary, we trust we have shown that the New Testament furnishes much and important information on every department of Christian institutions that it lays down great principles, springing from the very roots of the Christian system-principles which no church can contravene without placing itself in a most doubtful and hazardous position, but which have been very little regarded in the formation of the prevailing institutions of modern Christianity.

We have seen from that authority how God communicates to the church gifts in great extent and diversity not upon a single individual in a church, but on the church at large, a measure being given “to every man to profit withal" that the object for which these gifts is given, is the "work of the ministry," ""the edification of the body of Christ"-that the work of the ministry thus plainly devolves, not on a single individual in a church, but on the church at large, and more or less on the various members of which that church is composed, according to the measure of ability which God has given them.

We have seen that the institutions of the original church allowed and encouraged the exercise of these various gifts that their exercise constituted a system of variety, efficiency, and power, to which modern times can furnish no parallel-that the institution of an individual minister in the place of the free exercise of these

ardous procedure; and that an increase of gifts and talents necessary for the church's edification, could not possibly accrue from such a change.

Thus have we asserted the ancient liberty* of the Christian church. "One in heaven is your Master, all ye are brethren ;" and the meanest individual in the church has an equal right to exercise his talent according to the amount that God has given him, as its highest dignitary. The man with two talents, and even he with one, are as really responsible for their proper and vigorous exercise, as he that possesses five; and the church, while it requires the exercise of the latter, is bound to allow of opportunity for the exercise of the former.

There are important circumstances connected with modern times, which render them even a more favorable

* Sismondi has remarked that antiquity does not furnish a single example of the representative form of government. So far as civil affairs are concerned, the observation is strictly fact originated with, Christianity. In the accurate. But the principle is as old, and in election of the first seven deacons, the apostles did not appoint them, but called upon the brethren to choose individuals for that office. In all other appointments to office referred to in the New Testament, it was required that the individuals should be of good report, should really possess the confidence and esteem of the brethren, and in case of a difference in the choice it was settled by the suffrage of the whole church. After their election they exercised a real authority, and those who elected them yielded a real obedience—a deference the more hearty and complete on account of the confidence felt in their integrity and character. Still it was not in any single degree despotic. Their duty was to enforce the laws of the Christian institution: to these laws they were themselves answerable, and they were liable not only to deposition, but to excision from the Christian community in case of violation of them. A thousand years after the Christian era, this practice existed of electing officers in the Christian church, as is well known to every one at all acquainted with church history. That John Wesley should have so completely excluded this great and beautiful principle from his institutions, must be considered as indicating a defor providing, at least permanently, for the ficiency in intelligence, liberality, and capacity wants of modern society.

stage for the application of these whatever.
principles than the apostolical. The
establishment of civil freedom, the
existence of the press, and the wide
diffusion of letters and education, are
undoubted and invaluable advantages
to the modern, over the ancient Chris-
tianity.

Some, there are, who will entertain fears for the consequences that may arise from this emancipation of human energy. To such we would reply in the words of the great Milton, "Methinks I see in my mind a noble and puissant nation, rousing herself as a strong man after sleep, and shaking her invincible locks. Methinks I see her as an eagle renewing her mighty youth, and kindling her undazzled eyes at the full mid-day beam, purging and unscaling her disabused sight at the fountain itself of heavenly radiance. While the whole noise of timorous and flocking birds, with those also that love the twilight, flutter about amazed at what she means, and in their envious gabble would prognosticate a year of sects and schisms."

We next proceeded to investigate the subject of the church's funds, their mode of collection, and the purposes to which they were originally applied, noticing especially the prominence given to works of charity, mercy, and benevolence; and supposing the apostolical conclave had, in their extraordinary work and circumstances, unanimously desisted from every personal endeavour for their own maintenance, we still should have hesitated in drawing the conclusion that every minister of the word was authorized to do the same. We still would claim the consideration of the essential nature of Christianity, and more especially of the great Scripture principle, that God "desires mercy, and not sacrifice"-that He takes a greater interest, and views with a higher approbation, the work and action of mercy and love, than any routine of ordinance or worship

Therefore, if we make

the support of forms, and ordinances, and routine of worship, the principal or exclusive object of our institutions and exertions, then is the essential nature of Christianity misunderstood, its entire fabric is inverted, its grand design defeated, and formalism assumes the position, superseding its natural and vital action. But when we see the Apostle of the Gentiles, after stating the strongest considerations that could be advanced in favor of such a course, nevertheless firmly and unhesitatingly avow his determination to act on no such principle-and when taking his farewell of the elders of the Ephesian church at Miletus, after referring to his own example in this particular, recommend it to their imitation in these words, "I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, that it is more blessed to give than to receive ;"—and when we consider that the elders (Presbuteroi) to whom these words were addressed, were the individuals from whom our present regular ministers alike derive their origin and their authority—we have no hesitation in avowing our conviction, that the Scriptures speak on this subject with no uncertain sound, and that a case is made out worthy of the most solemn consideration on the part of every minister, and the Christian world at large.

These obstructions to Christian progress being removed, its power of action would be increased a hundred fold, and it would find itself in a position to cope, on a scale the most extensive, with the evil and suffering which the world contains, and a great amelioration of the entire condition of man would be its certain result. Such a work would awaken the sympathies, remove the indifference, kindle the interest, answer the objections, and gain the approbation and adhesion of universal man. Such a work, no prejudice, no power of man could long

successfully oppose; and the action of love would be the precursor of its universal reign and establishment in the earth. The word and mystery of God, with every sublime and necessary truth that it contains, recommended by its favor, and irradiated by its light, will enter in its train the hearts which God has thus opened for its reception; and the church itself, its animosities removed and its divisions healed by this uniting, reconciling principle, will behold with joy, gathered into one fold, the children of God that have long been scattered

abroad.

While we would not enter into the rage for great talent that has prevailed in the church for ages, considering the exertions and sacrifices that have been made for obtaining it as furnishing the most marked illustration that the history of the world affords of the principle of the fabulist, of "grasping the shadow, and losing the substance" -yet are we far from fearing any diminution of what is necessary for the edification of the church. For, first--in the same proportion as the church shall thus manifest the love of Christ, will it be interesting in his eyes, and dear unto his heart: He will make the earth his dwellingplace, and his delights will be with the sons of men. Second-- In portion as he thus delights in His people, will he pour out His Spirit upon them, according to His word. Third -In proportion as the Spirit is given, will gifts be communicated unto men, in rich and wide diversity and abundance, and adapted to every purpose of the church's edification and progress.

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of a treatise, forwarded to us by our brother, to be published according as we might deem best. It being impossible to insert the whole in one or two numbers, without deferring other interesting articles, and suppressing important items of news, we carefully read the manuscript, divided it into sections, and took the liberty at the same time of furnishing the heading to each. These are now concluded. They have proved a source of encouragement and edification to our readers, embodying, as they unquestionably do, considerable energy and in some measure, the progress which mind is making towards understanding and developing pure Christianity. The writer, in a private note, has expressed his great satisfaction with

correct thought; and at the same time exhibit,

the manner in which the treatise, thus divided, therefore, be allowed to express a hope, that the has been presented to our readers. We may, author, having surrendered his conscience and will to the government of the Son of God, his pen will not henceforth remain inactive, but will continue to pourtray, for the good of man, and the glory of God, the words of truth, intelligence, and love. We hope to hear from him again speedily. ED.

FAMILY CULTURE. CONVERSATIONS AT THE CARLTON HOUSE.-No. XXIX.

Thomas. I HAVE been thinking much upon the age of the world since our last meeting. Having to choose amongst three I am at a loss to decide. According to the Septuagint it is now 7714 years old. According to the

Samaritan it is 6542. According to the Hebrew, 5846.

Reuben. And I am as much perplexed with the common era as you are with the three; for, according to the common Bible, I can only make the world 3946 years old at the

Christian era.

Olympas. Let us have your data.

Reuben. Abraham was born in 2008, called in 2083; thence to the law, 430; thence to the building of the temple, 480; thence to the captivity, 426; captivity, 70; thence to the Messiah, 457-in all, 3946. I find from 1 Kings vi. 1, the temple was built in the 480th year from the exodus from Egypt. And we are certain that the exodus was, according to our common Bible, in the year 2513. To which add 480, and we have 2993, to the 4th year of king Solomon, Now all the reigns from the 4th of Solomon to the captivity are as follow: Solomon, 36; Rehoboam, 17;

submission to his parents, baptism, adoption, inspiration, and temptation. What was the first temptation, James ?

James. "Command these stones to become loaves."

Abiram, 3; Asa, 41; Jehoshaphat, 25; Jeho-, this order! Birth, circumcision, dedication, ram, 5; Ahaziah, 1; his mother, 6; Joash, 40; Amaziah, 29; interregnum, 11; Azariah, 51; Jotham, 16; Ahaz, 16; Hezekiah, 29; Manasseh, 55; Ammon, 2; Josiah, 31; Jehoahaz, 3 months; Jehoiakim, 11 years-in all, 426 years and 3 months, when the captivity commenced. This continued 70 years. Thus we are brought down to 3489. From the going forth of the decree to restore and rebuild Jerusalem to the Messiah, 457, in all, 3946.

Olympas. But this falls short of the time usually adopted as the Christian era, 54 years. We Protestants arrange the times as follows:The giving of the law, as agreed on all hands, was in A.M. 2513; thence to the foundation of the temple, 480 years, 1 Kings vi. 1; thence to the end of the kings, 424 years; and thence to the Messiah, 584 years-in all, 4000 years. As a general view this is, according to the Hebrew Bible and the common text, the most correct chronology. There are some difficulties, it is true, on every view of the chronology of the world that is derived from the Hebrew text; but fewer in this than in any other of which I have any knowledge.

Our Saviour, on this representation of the matter, was born at the close of the 4th day, or Millennium of the world, which more exactly corresponds with the order of the creation week. Light was created on the first day; but the sun, or radiating centre of the system, was not perfected till the fourth day. Until a more apposite season, we shall reserve what yet remains on the subject of sacred chronology as compared with other systems, and proceed to the temptation.

Eliza will read the fourth chapter of Luke. [The chapter being read, the subject of the temptation was first propounded.]

Eliza. It was not until after the Saviour's baptism that Satan sought to turn him aside. Olympas. Place in order all the items which you have of the Saviour's previous history, Reuben.

Reuben. He was circumcised on the eighth day. He was afterwards dedicated to the Lord in the temple as the law enjoined in reference to the first born. He is next seen at the age of twelve in the temple, sitting among the Doctors, hearing them and asking them questions. He continues subject to his parents to the age of thirty, and then proceeds to the Jordan to the Baptist John, and is immersed by him in that river in honor of God's institution. Then he is publicly declared the Son of God by the voice of his Father speaking from heaven. The Spirit next in a bodily form descends upon him and takes possession of him; and after this he is envied by Satan, who, finding him in the wilderness fasting and communing with God for full forty days, assailed him with all his power in the form of three subtle and powerful temptations.

Olympas. How beautiful and instructive

Olympas. Why, Susan ?

Susan. Because he was hungry and needed something to eat.

Olympas. What was the answer, William? William. The Lord quoted a passage from Moses which says, "Man shall not live by bread alone, but by whatever God may appoint, or by every word or precept which he may pronounce," as you sometimes explain it.

Olympas. Wherein lay the force of this temptation?

Reuben. It was addressed to him in a case of extreme hunger; and to preserve life in any way is generally regarded as a duty not to be neglected.

Olympas. And were the crime or error in a compliance with it?

Thomas. It was calling upon him as a " Son of God" to distrust the providence of his Divine Father, and to pervert a power which it was presumed by the tempter he might possess. Are we to suppose that Satan knew he was the Son of God?

Olympas. Indeed the common version would indicate that Satan knew him to be one who already pretended to be the Son of God, or the Messiah. But this seems to be a presumption upon a previous kuowledge which we have no right to suppose him in the possession of. There is much more against, than in favor of such a supposition. Satan knew well that distinguished persons had been called sons of God; and perhaps he may have designed to find out his pretensions under that title. To have yielded to his temptation would not only have indicated a want of confidence in God, and would have misapplied a power given him for other uses, but it would have appeared as though he either doubted his relation, or gave an unnecessary demonstration of it to gratify a vain curiosity on the part of the querist; or knowing him to be a foe, would have been encouraging his advances in relation to more serious matters, and therefore he promptly and wisely repelled it at once by a proper application of the sacred scriptures. Is there any analogy, Thomas, between this first temptation addressed to the second Adam and that offered to the first Adam in the person of his wife?

Thomas. A natural appetite and the same appetite were embraced in the temptation addressed to both. The temptation was to eat, and to eat something prohibited. An expression of the divine will, in the form of a positive precept, forbade the fruit to Adam the first, and the law of God forbids compliance with any suggestion not warranted by the licence of his own permission.

Reuben. I see in this also another point of

excellence in the Messiah. Eve, not impelled Olympas. True, indeed, I have said that by hunger, and prohibited by a positive and ex- men are generally wont to cherish an exagpress law, did take and eat; while Jesus, im-gerated view of themselves; to imagine that pelled by hunger, and not enjoined by a positive law, would not eat in the mere absence of a full and explict licence.

Olympas. That is true. Still there is something else in this matter more declarative of his divine wisdom and power. He had been declared to be "the Son of God." Satan did not comprehend that title, and was doubtless in the first temptation prying into it. To have, then, only gratified this impudent curiosity, or to have shown any desire to display his power, would have been yielding one point, and heaven's wisdom has always been never to yield the first point. But to have taken the power given him for another purpose to support himself, would have been disreputable to him that sent him, and would have argued a want of confidence in the providence and benignity of his Father that would have been highly disreputable; and therefore he disdained the temptation; and in allusion to the people of God anciently living in the wilderness upon manna, replied that man lived not alone or always on bread alone, but on any thing God himself was pleased to appoint.

State the second temptation, Eliza. Eliza. Satan induced the Lord to ascend to the pinnacle of the temple, or violently seizing him, (I do not know which,) transported him from the wilderness to Jerusalem, and suddenly placed him upon it, saying to him, "Cast thyself down from that place; you cannot be hurt if you are God's Son, for he gives his angels charge concerning you."

Olympas. And what, William, was the response?

William. "Thou shalt not tempt the Lord thy God."

Eliza. Did you not say that it was better translated by the words, "Thou shalt not put the Lord thy God to the proof."

Olympas. Certainly. The Lord indicated this view of the matter. Thou shalt not jeopardize your life, or Thou shalt not rush into danger to prove whether the Lord will keep his word, or protect you. And is not this a seasonable admonition to James and Susan, whom I observed the other day walking on the river, the ice being very thin; and to you, William, whom I have seen fording the river, standing upon your horse, when he was almost swimming in a strong current. All such things are presuming too far upon the divine protection, although they may not come up to the full measure of putting the veracity of the Lord to the test.

What passion in human nature, think you, Reuben, was addressed in the second temptation? Reuben. If my recollection be correct, you once told us that vanity, or love of applause and admiration, was the chief point in this temptation.

they occupy a very large space in the eyes of heaven and earth. This is sometimes called vanity, sometimes self-conceit, presumption, &c. It is, indeed, a generic feeling, impulse, or passion in man, from which spring many, very many of his aberrations and follies in life. Satan well knew its force, and by suddenly placing the Saviour in a predicament that would add force to the suggestion by rendering escape from it dangerous, doubtful, and difficult any other way, cunningly machinated his yielding and fall-not, indeed, aware as yet of all that was implied in the title "Son of God."

The third and last temptation, William.

William. He showed him from a very high mountain all the kingdoms of the world in a sort of grand panorama, and offered them to him on the single condition of one act of obedience.

James. Had the Devil all the kingdoms of the world, father?

Olympas. No, my son; but he usurps them, and is still striving for them; and having possession of the hearts of almost all the princes of the earth, he claims their empires and possessions as his own.

William. I do not understand how the Devil could either see all round the world himself, or show any one more than half of it, provided only it be a globe: for our books say that one half of the world is always baptized in night, while the other is immersed in day.

Olympas. True, very true. Hence there are not wanting critics who say that "the kingdoms of the world" here spoken of are only the divisions of the old inheritance of the twelve tribes, partitioned as it then was amongst governors, tetrarchs, and kings. The Abbe Mariti, in speaking of a mountain in the environs of the temptation, represents it as overlooking the Arabian mountains, Gilead, the land of the Ammonites, Moabites, and much more of the land of Canaan. Still from no spot on earth could any human eye distinctly command an area of more than 120 miles in diameter. It was, then, a representation from a very high mountain of not only what might have been seen, but of a great deal more beyond all that could be seen by the physical vision. From all which our Saviour turned away with infinite disgust when he heard the price at which the lying murderer offered them to him. What did he say to that, Susan?

Susan. "Begone Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve."

Olympas. And what did the Devil do, James?

James. He had to obey the Lord. He left, and angels came to minister to the Saviour. Olympas. To what principle, Thomas, or to what passion was this addressed?

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