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prompt his tongue to the utterance of such a blasphemy, yet may his wanton and unthinking heart say within itself, "God seeth not, neither is there knowledge in the Most High." Even the faith of those who are, in general, the least disposed to doubt upon this subject, will sometimes shrink before the chilling and pernicious thought, that it is altogether in vain that they have cleansed their hearts, and washed their hands in innocency. As a corrective, therefore, to this practical forgetfulness and unbelief, the holy Scriptures, which are designed, not merely to reveal to us such truths as otherwise could never have been known, but also to stir up our minds, by way of remembrance, on the subject of those truths with which we are acquainted, add to the argument arising from the abstract consideration of the subject, the confirmation of their positive testimony. At almost every turn, we are met with "line upon line, and precept upon precept," in illustration of this subject; and occasions of all kinds are taken hold of, for the purpose of renewing and enforcing on our minds the impression of the truth, that "verily there is a reward for the righteous, and verily there is a God that judgeth in the earth."

3. A third proof, evincing a divine Providence, is found in certain miraculous attestations, which have occasionally marked its interposition. I have observed already, that it is the fate of moral truth, much more than of any other kind of truth, to be neglected and forgotten : and I may now remark, that the God of truth seems to have made special provision against that disadvantage, by taking care that those principles of moral truth which are the most important shall have the advantage of being attested by evidence adapted to the taste of inquirers and objectors of all classes. Thus it is with respect to the important doctrine of a divine Providence. Some persons are willing to receive nothing as the truth, on any subject of religion or morality, which they are not able to infer, by rational deduction, from principles already admitted to be valid and unquestionable. And to inquirers of this class, presuming only on their acknowledgment of an absolutely perfect God, we might content ourselves with simply holding up the character and attributes of the God whom they acknowledge, being confident that, in the contemplation of his character and attributes, they cannot but admit the doctrine for which we are contending. Others, with more simplicity, but with much greater wisdom, profess themselves unwilling to admit any thing as the truth, concerning God, unless it be supported by the positive testimony of divine revelation. And such inquirers we have briefly, and yet, as we trust, sufficiently reminded, that on the subject now before us, they will find in holy Scripture the evidence which they desire. But there are inquirers, or I would rather call them, objectors, of another class, and of a much more obstinate and unmanageable character,-persons who do not yield implicit credit to the authority of the inspired writers, either on this subject or on any other, and on whom is lost entirely the advantage of the argument which may be drawn from the divine nature and perfectiona; because, professing to

have serious doubts as to the fact of the divine existence, they must necessarily, in conformity with that profession, be doubtful, also, as to the fact of a superintending and controlling Providence. To persons of this class, who are neither willing to "hear Moses and the Prophets," nor yet the voice of their own conscience, we are enabled to point out numerous occasions, on which God has come forth from the hidingplace, in which he usually dwells and carries on his operations, and has shown himself, as it is stated in my text, by tokens which could not but be seen, and which could not be mistaken. In dealing with such persons, I would purposely abstain from urging those marks of an eternal power and Godhead, by which the heavens and the earth are ever telling to each other the glory of that God whose handiwork they are. The fool, who says there is no God, has no ears to listen to the mystic and lofty converse, in which " day unto day uttereth speech, and night unto night showeth knowledge" on this subject. He has no heart to understand even instruction so plain and simple as that which is delivered by the brute beasts, and by the flower of the field. But we will show him the desolating flood, coming on the world of the ungodly, whilst Noah and his family, being warned of God, are directed to the means of their exemption from the general destruction. We will point to the cities of the plain, turned into ashes by fire and brimstone, which the Lord rained upon them out of heaven, whilst righteous Lot is escorted, by angelic attendants, to a place of safety. We will exhibit to him the long roll of those mighty acts and wonders which are displayed in the history of the Israelitish people. We will bid him contemplate the strange deliverance of Daniel, and his three countrymen, from the power of savage beasts, and from the rage of the devouring flame. We will show him how nature herself, the imaginary deity whom infidels pretend to worship, has, in many instances, forgotten her own laws, and been arrested, or even turned backwards, in her course and we will challenge him to show us how these stupendous anomalies are to be accounted for, unless upon the supposition, that in these instances there was the interposition of a Power superior to any thing that has ever been understood by the term "nature," an interposition such as must necessarily lead us to admit the Providence for which we are contending. Or, if we fail to bring him to conviction by such means,-if it be altogether to no purpose, in his case, that God has spoken in the flood, and in the flame, in the heavens above, and in the earth beneath; if all miracles and signs, however unaccountable, upon the supposition of merely secondary causes, must go for nothing against the scepticism which, without any positive reason in support of it, he is bent upon indulging, we can but mourn over a stupidity so monstrous, and fear lest he who is the subject of it should be judicially "given over to strong delusion, to believe a lie."

(To be concluded in our next.)

MISCELLANEOUS COMMUNICATIONS.

THE WESLEYAN METHODIST. (No. LXVI.)
THE PASTORAL OFFICE.

To the Editor of the Wesleyan-Methodist Magazine. METHODISM is, in some important respects, dissimilar from all other religious systems. Not formed at once, according to any preconceived plan, but arising gradually out of circumstances, it received from the circumstances which called it forth a character of peculiarity. No form of church government, however, has been framed with stricter regard to those great New Testament principles which are essential to the constitution of a Christian church. It has undergone considerable modifications since its Founder was received to his reward; but whether the alterations of 1795, or 1797, or those adopted by the late Conference, are regarded, it will be seen that nothing which is vital has been affected by these changes. Methodism, in its essential and scriptural character, still remains the same. It is not intended on the present occasion to examine the Wesleyan polity with regard to all the important principles of the New Testament; but rather to limit the inquiry to one topic. No principle is of higher moment in the formation of a Christian church, than the authority of the pastoral office. Of such importance is this principle, that it may be applied as a criterion by which to test any ecclesiastical system. A religious society will answer, or fall short of attaining, the ends which a Christian church is designed to accomplish, in the proportion in which the pastoral authority is disregarded, or provision is made for its due exercise.

commissioned to feed the flock with wholesome doctrine; and, 2. He is empowered to govern or regulate it by salutary discipline.

A brief examination of the pastoral office itself will naturally precede the inquiry respecting the provision which Methodism makes for its due maintenance, and the scriptural exercise of its authority. The powers which Jesus Christ has connected with this important office are twofold:-1. The Christian Pastor is

The original Gospel commission conveys this two-fold authority. The great Head of the church has enjoined his Apostles and their successors in the ministry, 1. To "preach the Gospel to every creature;" "to teach all nations." (Matt. xxviii. 19, 20; Mark xvi. 15.) In this age of liberal opinions, when the rights of the people are so loudly urged, it may not be improper to remark, that, in the performance of this important part of their duty, the Ministers of the Gospel themselves, and not the people, are to judge in their own consciences what is the wholesome doctrine with which they are to feed the flock committed to their care. This is apparent from the consideration, that it is not a system of human opinions, but the revealed doctrine of Christ, which Christian Ministers have to preach :-that Christ has not given the commission for preaching this doctrine to his Ministers and the church conjointly, but to his Ministers alone, and on them has he imposed exclusively the obligation to preach it pure and unadulterated, according to the best of their understanding; under which undivided responsibility they could not be placed, were they bound to preach such doctrines only as the people judged to be true:-and further, that Christ is the immediate instructer of the Ministers of the Gospel. The people are not to tell them what to preach, but "you,” says Christ unto his ministering servants, "you are to teach them to observe all things whatsoever I have commanded you.' And, that you may not mistake my will,-in order that your prayerful study of my word may be crowned with success, — ‘lo, I am with you alway,

even unto the end of the world,' enlightening your minds, and lead. ing you into all truth; qualifying you for all your important duties; and following your labours with my sanction and blessing."

The conclusion derived from the charge and promise of Christ to those whom he calls to the work of the ministry, is confirmed by other general views of the subject. It is to be borne in mind, that the Apostles had first to create the church, before they could feed it; and it may be asked, If they were not to judge what was Christian doctrine, where were the people who could decide for them, when as yet the Christian church had to be called into existence by their instrumentality? A similar inquiry might be made in regard of those devoted Missionaries, who, in the spirit of the original commission, are going to distant parts of the world for the purpose of evangelizing heathen nations. In the prosecution of their hallowed and benevolent object, they plunge into a moral solitude, where, in the first instance, no one is found who knows the true God, or has heard of Jesus Christ. In such circumstances, how could they even commence their labours, except on the principle, that the Ministers of Christ are empowered to judge, independent of the people, of the doctrines which are to be preached?

Again if the relation of the Christian ministry to churches already gathered out of the world is regarded, it may be argued that the appointment of such an institution, as a principal means of their instruction and edification, is evidence that the churches themselves are not constituted the ultimate judges of doctrine. Were it the case, that all pious people possessed such a knowledge of the mind of God, as would qualify them for this high office, it would be difficult to show of what real use the Christian minis try is to the church. In such a state of things, churches, when once formed, might be safely left to themselves. The very appointment of a standing ministry, for the instruction of the church itself, as well as

the enlargement of its borders, implies that worldly business, and secular concerns, do not leave to the mass of Christians sufficient leisure for the study of the mysteries of our divine religion; and that a necessity therefore exists for an order of men to be separated from the world, with the view that they may apply their minds, without distraction, to the study of the doctrines and precepts of the Gospel, and may thus be qualified to teach the great body of their fellow-Christians, and build them up in their most holy faith.

Once more: had not the Ministers of the Gospel authority to judge for themselves, as to the doctrines which Christ has commissioned them to preach, what would become of "the truth as it is in Jesus," in times such as the Apostle predicts? "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." (2 Timothy iv. 3, 4.) The only remedy left in such a state of things is that which is suggested in the advice given by the Apostle to his youthful disciple in the following verse:-" But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry." Yes; then must the true Ministers of Christ watch against temptation, lest they also be carried away with the stream; they must patiently endure all the afflictive persecutions which their fidelity will not fail to provoke ; and they must make full proof of the healthful and corrective character of their ministry, by a constant exhibition of true Christian doctrine, and a faithful application of it to the consciences and hearts of their deluded hearers. Or, to express the same meaning in the language employed by the Apostle in the second verse, then especially must the faithful Ministers of Christ "preach the word, be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine."

The right of Christian Ministers to be the judges of the doctrines

which they are called to preach, is perfectly compatible with the right of the people to judge of what they hear. The people have the Scriptures put into their hands, which they are under solemn obligations to read and study for themselves; and should their Pastor introduce doctrines which, after careful examination, and prayer to God for instruction and guidance, they conscientiously believe to be contrary to his word, they have then not only a privilege to use, but a weighty duty to perform. If the church to which they belong is one of a connexion of churches, which union appears to the Methodists to have the especial sanction of the New Testament, it remains for them to appeal from their own Pastor to his fellow-Pastors; and if, on such application, they fail to obtain redress, it will then be justifiable for them to follow the dictates of conscience, and place themselves under the guidance of other Pastors.

But, 2. Christ has empowered the Ministers of the Gospel to govern or regulate the church by salutary discipline. He has committed to them the keys of the church. As they are to go" and "teach all nations," so likewise are they to "baptize them in the name of the Father, and of the Son, and of the Holy Ghost." (Matt. xxviii. 19.) Baptism is the appointed mode of receiving persons into the Christian church, and admitting them to a participation of its privileges; and the same persons who are commissioned by Jesus Christ to preach his Gospel throughout the world, are to receive into the church, by baptism, all whom they judge to be sufficiently instructed and prepared by their ministry. That the rite of baptism is to be administered by the Christian Pastor, and not by the people, is too obvious to admit of controversy; and little less room exists for doubt respecting the freedom of the Pastor in its administration. No proof can be produced from the New Testament, of the first Preachers of the Gospel having consulted the church, or of the church having given directrons, as to who should or should

not become the subjects of baptism; but many instances occur in which the Apostles, and their coadjutors in the ministry, acted in this matter on their own sole authority. What previous consultation of the church was there on the day of Pentecost, when three thousand persons were baptized? What church did the Apostle Paul consult before he baptized the Philippian gaoler and his family? or Philip, when he baptized the eunuch? or Peter, previously to the baptism of Cornelius and his friends? This latter case deserves especial consideration. Had Jesus Christ made it imperative on his Ministers to administer baptism only with the advice and consent of the church; had he given to the church a voice on the question respecting the admission of persons within its pale; the case of Cornelius was above all others that in which it might have been expected that the Apostle would have delayed to act, until he should receive the sanction and authority of the church. Up to that time, all the Christian churches had been gathered out of the Jewish church; and none save converts from among God's ancient people had been received within their pale. The baptism of Cornelius and his friends was therefore the commencement of a new era in Christianity. It was the throwing open of the church, with all its privileges and ordinances, to the Gentile race; and from that pe riod, the converted Gentiles were seen taking their standing on the same equal ground with those who had previously held the Jewish faith. As the Apostle proceeded to effect this great change in the constitution of the church, without waiting for the direction of the church, and without any regard for the lingering prejudices of its members against the Gentiles; it cannot be concluded otherwise, than that Jesus Christ has not empowered the church to interfere with his Ministers in their use of the keys, for the purpose of authoritatively directing who shall be admitted to the ordinance of baptism.

The right of the Christian Pastor,

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