LETTER II.

CHRISTIAN BRETHREN,

THAT Christ is the head of the visible, as well as of the invisible church, and that the organization of the former, has been with a view to secure the interests and glory of the latter, has been already intimated. Hence, it is manifest, that whatever principles of arrangement enter into the visible church, they must be such as will tend to promote the best interests of Christ's spiritual kingdom. The visible church is not a mere worldly, or political corporation, organized for the attainment of temporal objects; but it is a spiritual community, which, while it comprises a system of external means, is to be conducted on spiritual principles, and with a view to the attainment of spiritual ends.

In looking into the scriptures, it will be found that there are some principles pertaining to the church, which are of a more general, and some of a more specifick character. Some are applicable to the whole church, and pervade her entire structure; others relate to the details of her order, and the developement of her powers, under the diversified condition of her members. It may, perhaps, prepare the way for the better understanding and application of the particular statutes of the

church, to endeavour first to ascertain what are some of those general principles which enter into her structure, and pervade the whole system of her organiza tion.

And in the first place, I remark, that one of those general principles which seems to enter into the structure of the church, and to be of great importance to her enlargement and prosperity, is that of fitness and proportion in the collocation and arrangement of her different members: all which are so joined together, and adjusted, that each in his proper place, and according to the capacities with which he has been endowed, contributes to the increase of the whole. This appears to be indicated by the Apostle, when he affirms that from Christ, the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love.””*

It is observable that a principle of fitness, or proportion is regarded throughout all the works of nature. Every thing which has been formed, is exactly adapted to the station for which it was intended by the great Creator. And both in the natural and moral world, there appear to be certain affinities by which different objects are inclined to, and fitted for connection with each other. And from this fitness or adaptation for each other arises that closeness, and firmness of con

nection which obtains between them.

This principle of

fitness pervades the church of Christ, and binds it to

* Eph. 4. 16.

gether by a tie which is not easily dissolved. All its different members are so arranged (when the Master's order is not violated) that there is an adaptation of each to the station which it occupies, and the functions which it has to perform. As in the human body there are different members occupying different stations, and performing different offices, so it is in the church. All these members likewise, are necessary to the church in their proper places, and all have their appropriate duties to discharge. Thus the Apostle after exemplifying the fact from the human body, observes that " God hath set some in the church; first Apostles; secondarily, prophets; thirdly, teachers; after that miracles, then gifts of healing, helps, governments, diversities of tongues."* Here, you will observe, that besides the private members, God has established in the church, various other members, endowed according to the duties which they have to perform. Some of these are extraordinary, endowed for extraordinary states of the church; others are ordinary, and always necessary to the church, to enable her to attain the ends of her organization.

Such, then, being the fact, that the church has been organized by the Saviour, having its members proportioned, and adapted to the functions to be performed by each respectively, there ought to be no interference of one part with the others, so as to prevent the regular operations of the whole. Against such disorder the Apostle protests. "Are all apostles? Are all prophets? Are all teachers? Are all workers of miracles?

* 1 Cor. 12. 28.

Have all the gift of healing? Do all speak with tongues? Do all interpret * By these pointed interrogatories, the Apostle doubtless intended to expose the conduct of those who aspired after distinctions in the church, without the necessary endowments, and to shew the folly and impropriety of all aiming to engross that which had been assigned to a particular part. The same interrogatories may be repeated in relation to the ordinary gifts of the church. Are all teachers? Are all helps? Are all governments? Such an assumption would destroy the symmetry of the whole, and like a dislocation of the members of the human body, would impede its operation altogether, and disqualify it for the discharge of its appropriate functions.

In order, therefore, that the church may increase, her different members must act according to their gifts, and the station which they respectively occupy.

Each

member must attend to the appropriate duties of his station, and according to the measure of his gifts, endeavour to contribute to the enlargement and prosperity of the whole. Such is the exhortation of the Apostle. "For as we having many members in one body, and all members have not the same office; so we being many, are one body in Christ, and every one members one of another. Having then gifts differing, according to the grace that is given to us, whether prophecy, let us prophecy according to the proportion of faith: or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth, let him do it with simplicity;

*1 Cor. 12. 29, 30.