inconsistent with the representa. tion, which he has given, for different congregations of believers to have their respective pastors. But, if a council be needed to act in any matter, it must be the presbytery of the vicinage.-All the believers in fellowship with each other are one church to such an extent, as is requisite for all purposes of gospel order and gov. ernment. Over the church of this extent, the Holy Ghost has made the elders overseers to feed the church of God." On these practical reflections of our author, it may be remarked. 1. The number of pastors, necessary to form a council competent to all the purposes of gospel order, must determine the extent of the church in a vicinage. As this council must be competent to exercise judicial authority over one of its own members, if he should be accused, it would require at least five pastors to constitute a sufficient board. It would then require at least five of our present congregations to form a church on the proposed plan. And as the believers in these congregations should be in fellowship with each other; this church would in some places be spread over a great extent of territory; as, in some parts of the country, five orthodox churches in fellowship with each other cannot be found in a whole county. 2. A church of this form and extent would be of a description very different from that of a New Testament church. This was constituted to have but one house for public worship; to have but one communion table; and to form but one assembly on the Lord's day and this church was a common charge to the several elders, if it had more than one, ordained over it. It had a cen. tre, and visible bond of union. And all things in its external administration were adjusted in the best manner to maintain the unity of the spirit in the bond of peace. But how unlike this would a church be, were it formed on the plan proposed by Mr. E. H. ? It would have several houses for public worship, several communion tables, and be divided into several distinct, and separate assemblies on the Lord's day and each assembly would be considered as a component part of the church committed to one teacher, to enjoy his labors exclusively. Here is neither centre, nor visible bond of union. 3. A christian community of this description is not a church in the original and Scripture sense of the word. "There are in the New Testament but two original senses of the word ecclesia, (church) which can be called different, though related. One is when it denotes a number of peo. ple actually assembled, or accus. tomed to assemble together; and is then properly rendered by the English terms, congregation, convention, assembly, and some. times crowd, as in Acts xix. 32, 40. The other sense is to denote a society united together by some common tie, though not convened, perhaps not convenable." When applied to believers, it denotes either a single congregation of christians, in correspondence to the first or the whole christian community, in correspondence to the second. But to any intermediate sense, between a single congregation, and the whole community of christians,not one instance can be brought of the application of the word in sacred writ."* Now as a christian community including several distinct and separate congregations would be neither a single congregation, nor the whole community of christians, it would not be a church in the Scripture sense of the word. But, 4. It might, with propriety perhaps, be called a diocess. A diocess, as the term is used in ecclesiastical writings, denotes a body of christians to the extent of several distinct congregations, or parishes. It was not till the fourth century that the diocesian plan of church order was established. Then each congre. gation in a town, province, or circuit, was allowed to act as a distinct body; to have its own elder, and its own place of worship, and communion. The several congregations of the diocess were considered as one body, not in relation to their respective teaching elders; but in relation to their bishop, who had author. ity over both them and their teachers. His authority over them all was the visible bond of union among them. Just so, a church formed on the plan of Mr. E. H. as it would be composed of several distinct congregations with their respective teachers, might, perhaps with strict propriety, be called a diocess. It would be one body, not in relation to their respective teachers; but in relation to their angel, their council of pastors, which would have "authority over both officers, and private members" of the whole diocess. This council," abiding, compe Campbell's Lec. on Ec. Hist, tent to the trial of all cases that might occur, and responsible for doing it," would be instead of a bishop to create a visible bond of union. Hence, It would be easily shown, that were our author's plan adopted, and carried into execution, it would destroy the individuality and distinctive principle of our congregational churches; deprive them of their present just claims on the apostolic churches as their model; and, in these perilous times of daring innovation, set them afloat without a pilot, and without an anchor. R. A. SEARCH THE SCRIPTURES. THIS is an injunction too weighty to be resisted. It cannot be neglected by any one, who loves truth, who reverences the authority of the Most High, or who is pursuing objects, which a being, destined for immortality, should seek. Who is there, that would fill his mind with sublime conceptions, or would be enraptured by elevated hopes? Search the Scriptures, for they speak of the Eternal, the Omnipresent, the Incomprehensible, the Almighty; they disclose a world, whose magnitude and splendor overwhelm with astonishment; they point to spheres of benev olent exertion, continually extending, and to scenes of pure joy, which constantly combine new objects to interest and delight. Who is there, that turns away with abhorrence from the sight of himself, or who trembles in the reflection, that his character. must be disapproved by One, who has power to destroy his body and soul in hell? Search 3 W the Scriptures, for they exhibit a Savior, who was wounded for our transgressions, and bruised for our iniquities. They open to the view of the humble and the penitent a path, which leads to quietness, and peace, and glory. Who is there, that weeps over his blasted hopes, his disappointed expectations, his frustrated plans; over the dissolution of endearing ties, and the complete desolation of all, that gladdened his heart? Search the Scriptures, for they bring to the wretched a joy unspeakable and imperishable. Who is there, that looks back with grief and shame upon the slowness of his progress towards heaven, and laments his frequent deviations from the way, and his forgetfulness of the prize, which is before him? Search the Scriptures, for they will give you infallible direction, and present motives to quicken your diligence. Search the Scriptures, and you will not substitute human systems in the place of the word of God, nor submit your un derstanding to any authority, but that of undeviating truth, nor attach importance to doctrines, which have not upon them the stamp of heaven. Search the Scriptures, and you will learn to prove your re gard for them by the gentleness and candor of your disposition, by your love of peace, by the uprightness of your conduct, by the wide influence of your benevolence, and by unfeigned piety and ardent devotion. Search the Scriptures, and bringing every thing to this standard, the pretensions of men will not deceive you; when one commends himself, you will be taught not implicitly to confide in him; when he boasts of supporting a pure, a simple, a lib. eral, a rational, a scriptural religion, you will be able to judge whether it be so indeed, or whether he perverts Scripture, or reasons falsely, oris more liberal than the Author and Finisher of our faith, or contends for a simplicity and purity, which is only the exclusion of truths, alarming to the unholy heart, or humbling to the pride of intellect. Search the Scriptures, and though the doctrines, which you find in them, should be pronounced absurd, should be declared to be long since exploded, should be reprobated as dangerous and abominable; and though the voice of men, who embrace different views, and claim to be lovers of peace and charity, should be somewhat loud and tempestuous, you may content yourself with saying, GOD IS WISER THAN MAN. BEREA. SELECTIONS. [We request the attention of our serious christian readers, to the following judicious and seasonable remarks, from the Connecticut Evangelical Magazine, on a subject exceedingly interesting, at the present period, to the prosperity of our churches. EDITORS.] ON DISCIPLINE IN THE CHURCH OF CHRIST. AMONG many institutions in the church of Christ for preventing sin and reclaiming the disobedient, one is a salutary discipline, or the use of certain warnings and punishments on those who either are, or are supposed to be transgressors of God's law, and who live inconsistently with the doctrines, and example of our Redeemer. Several kinds of discipline were used in the Jewish church, which in its time, was the true church of God, of which no particular mention will now be made. In many discourses of our Savior and precepts delivered by those who spoke under his authority, a salutary discipline was instituted. This was designed to reclaim offenders, and warn others against imitating their heresies and ungodly practice. The subject of discipline hath caused much contention in the church from its establishment to the present day. It hath separated the church general into several great parties, and caused animosities in particular churches, which were wiped away only by the death of the actors. Passion can inflict punishment, while it is only patience and repentance can endure it. It is not the design of this paper to discuss the controverted points, where authority in the church of Christ A is vested, nor by whom censures If it be answered human depravity is the cause, this is doubt less true, but not a fair reply; for the depravity of men, in a sense, is the cause of all the evils, natural and moral, which have been in the world, from its beginning to the present day: yet many successful efforts have been made to stem the overwhelming torrent of its effects. To answer the inquiries we must resort to a more simple process of reasoning, and to stable facts. We must look to the character of those who compose, and are leading members in those particular churches where salu. tary discipline is neglected. The general duty is not observed, and in every instance of neglect, we shall see that a majority are afraid of the institution. If judgment begins at the house of God, they know not where it will end. Many are willing to see a brother condemned, especially, if there hath been any animosity existing; to be condemned themselves would be very undesirable. Many are willing to have a brother's fault exposed who would not, for a world have their own characters scrutinized. One says, such a brother is an extortioner; but he fears to bring the charge, lest, in the end, his own books of account should be examined. Another fears his neighbor hath spoken falsely; but dare not begin an examination into sins of the tongue, least his own slander and enmity and unneighborly insincerities should be detected; and still a third is pained lest some one who is destitute of the grace of God should stain the communion to which he belongs; but dare not speak, lest in his own case, he should be unable to render a reason for the hope that is in him. Others are deterred from their duty, lest it should bring upon them the reputation of being censorious' people, or injure their business, or break the connexion which their young people have with families, which they hold to be a little more respectable in the world than their own. Thus we are led to see the fountain from which hath flowed a neglect of salutary discipline in the church from its first promulgation. The institution is excellent, admirably adapted to reclaim offenders, and warn all men; its inefficacy arises from the weakness, consciousness of personal sin, and fears of worldly detriment, in those to whom the execution is committed; and in the present state of things, it is not seen to whom the power may be intrusted more safely. All are willing that others should be censured for their visible transgressions; all are convinced that an ordinance of discipline is very fit in the church, and allow that a fault somewhere exists. What be. longs to all is done by none. Some will go from house to house, house, lamenting and saying aspersive things of a brother, who is really guilty, and stops at this, thinking they have done their duty; whereas they have departed from it. Their prop. agation of the scandal farther than it had reached before, was a wrong thing, until they had previously used the means of discipline as we find them ap pointed by the great Head of the church. Suggestions of evil ought not to be made, where |