we may make upon it. We take up the question, therefore, wholly ou general grounds, and are more particularly induced to do so from having observed a priestly, monarchical spirit creeping in upon the churches. Ministers professing truth, and perpetually railing against popery, have openly avowed a desire and determination to concentrate all that power which properly belongs to the church in the person of the pastor; and thus are re-introducing that priestly domination which was the first origin of Antichrist. Against this system we loudly protest as an unscriptural and unwarrantable usurpation, as an antichristian infringement on the liberty of the churches, and as subversive of the rights and privileges of the body of Christ.

To strike down church meetings would be spiritually the same thing as to put down parliaments in this free country naturally-the inevitable effect of both steps being to overthrow liberty, and allow tyranny and despotism to ride over our necks. We shall, therefore, show that church meetings are a scriptural and inherent privilege of Christian churches, and that all attempts to put them down are totally contrary to God's word.

I. First then for scriptural instances of church meetings.

1. The first church meeting upon record is that assembled for the purpose of electing an apostle in the room of Judas. (Acts i. 15-26.) “And in those days Peter stood up in the midst of the disciples, and said, (the number of the names were about a hundred and twenty.)" This, be it remarked, was not a meeting of the Apostles to elect a successor to Judas, not a Conclave of Cardinals to choose a pope, not an assembling of the Dean and Chapter to appoint a bishop, not an Association of Baptist ministers to ordain a pastor. The Holy Ghost, foreseeing the incursion of priestly dominion, has mercifully condescended to record that " Peter stood up in the midst of the disciples;" and in order effectually to bar out the antichristian comment which might arise from the priests that these disciples were ministers, their number is mentioned, to prove that they were what we call "private Christians." At this first church meeting an apostle was chosen by lot; and as we read, (v. 26,) "they gave forth their lots," we have every reason to believe that every one present had a voice in the

matter.

2. The next church meeting of which we have a clear record in the word is that mentioned Acts vi., at which deacons were first chosen. We read, "In those days when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." A few words explanatory of the cause of this dispute may not be unseasonable. Believing widows were relieved out of the general fund of the church, (see 1 Tim. v. 9, 16,) which fund arose from the lands or houses sold by the converts. (Acts iv. 34-37.) As this relief was given daily, it was called the "daily ministration," and was administered by the apostles. There were two classes of converts at this time in the primitive church, "the Hebrews," or native Jews, that is, those who had always lived in the Holy Land, and "the Grecians," or rather Hellenists, who were foreign Jews, that is, were lineal descendants of Abraham as much as "the Hebrews," but resided in other countries than Judea. These latter thought that "their widows," that is, the foreign Jewish widows, did not receive as liberal an allowance from the general fund as the Hebrew, or native Jewish widows. Hence arose the murmuring. To settle this unpleasant dispute a church meeting was called. Christian churches, read here another charter of your privileges. The first church meeting chose an Apostle; the second church meeting elected Deacons. No his Holiness the Pope, no his Eminence the Cardinal, no his Lordship the Bishop, no his Reverence the Rector, no ordained Baptist or Independent minister, no Conference of preachers, no Association of pastors chose the officers of the first Christian church. "Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. Wherefore, brethren, look ye out seven men of honest report, full of the Holy Ghost, whom we may appoint over this business." "And the saying pleased the whole multitude, and they (the disciples assembled in church meeting) chose Stephen," &c. What can be more plain than that the church assembled together chose the first deacons? Who

then can set church meetings aside without running counter to apostolic precept and practice?

The two next church meetings, as we believe them to have been, we shall not much insist upon, as they might be controverted, and we do not wish to weaken our argument by disputable testimonies. But they may be found, one in Acts xi., where Peter "rehearsed to the apostles and brethren" the conversion and baptism of Cornelius; and the other in Acts xiii. 1-3, when Saul and Barnabas were separated by the Holy Ghost to a special work.

3. But we have, Acts xiv. 27, a most clear and indisputable church meeting. "And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles." It was the church at Antioch that sent Paul and Barnabas out; and when they returned to Antioch, they gave an account to the church, at a church meeting, of all that God had done with them.

4. Our next and last testimony is a strong one indeed, and such as not all the champions in the world of church-monarchy can overturn. A member of the church at Corinth had fallen into sin, which, it appears, was connived at by some in the church. But what said Paul in his "weighty and powerful" epistle which so "terrified" them? (2 Cor. x. 9, 10.) "For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him which hath so done this deed, in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such a one unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." (1 Cor. v. 3, 4.) Into the particulars of this case we need not enter. Our chief point is this, that the apostle bade them call a church meeting, (" when ye are gathered together,") and separate the offender. He did not interpose his apostolic authority, and, without consulting the church, strike the offender's name from the church book. It was to be done as an act of the church in their church meeting. "Purge out, therefore, the old leaven;" not "I hereby purge out," but do ye do it, as an act that belongs to the church to do, as a right which the church alone has authority to exercise.

II. But besides these scriptural instances of church meetings, we may further remark that the whole constitution of a Christian church, as set forth in the New Testament, is against such an usurpation as to set aside its deliberative assemblies. It is the body of Christ, and members in particular. (1 Cor. xii. 27.) There is in it the foot, the hand, the ear, the nose, the eye, the comely and the uncomely members. (1 Cor. xii.) Must all these members be paralysed at the command of the minister? Must the foot be crippled, the hand withered, the ear stopped, the eye thrust out, the nose stuffed up, and comely and uncomely members all alike be bed-ridden, that the pastor may reign king and lord? May the foot never show itself at a church meeting because it may be in the minister's way; or the hand never come, lest it should take up a subject unpleasant to his delicate feelings; or the ear never hear whether he preach truth or lies; or the eye never see whether he walk uprightly or dishonestly; or the nose never be permitted to smell whether his right hand deal in the chief ointments? The members of our natural body only act as being knit together. But abolish church meetings, and how are the spiritual members to act together? The foot does not walk for itself, but the body; nor does the hand act for itself, but for the body; so the ear hears not, the eye sees not, the nose smells not for itself, but for the body, as one harmonious whole. It is at church meetings that the body comes together; but abolish them, and the different members all fail of their God-appointed office in the mystical body.

III. Having seen that church meetings are scriptural, both from instances in the New Testament, and from the very constitution of the Christian Church as a divine institution of Christ, we will next endeavour to show what consequences would follow were they put down, or disused.

1. All the power now inherent in the church would fall either into the hands of the pastor, or the pastor and deacons; in other words, the present republican

constitution of the churches would merge either into a monarchy or an oligarchy. In either case, the proper and scriptural control of the church would be utterly gone. Say that the pastor turned out a heretic, an impostor, a drunkard, who is to remove him? Say that the deacons embezzle the property of the church, who is to call them to account? We know what human nature isthat it loves to obtain power, and then, as a natural consequence, abuses it. Wherever priests have ruled, tyranny and persecution have followed. Look at the Wesleyan body; how bound hand and foot, ruled and tyrannized over by the Conference! And shall our free churches, whom God has mercifully delivered from priestly dominion, both papistical and national, rivet fresh chains upon themselves, and suffer pastoral tyranny once more to lift up its head? 2. Again. One important part of church meetings is to admit members into the church. "Him that is weak in the faith receive ye." (Rom. xiv. 1.) "Receive ye one another." (Rom. xv. 7.) That the Pastor should admit whom he pleases into the church, by card or otherwise, without the approval of the members after hearing the candidate's experience, we consider an unscriptural and antichristian usurpation. But if church meetings are authoritatively put down, or gradually disused, according to the power or craft of the Pastor, it will soon come to pass that all accessions to the church will be through the minister; and neither the feelings, privileges, liberties, nor wishes of the church be consulted at all. But are we to sit down to the ordinance with those of whose experience and Christianity we know nothing? Is not this a complete overthrow of Christian communion at the Lord's Supper? And what guarantee is there that the pastor will not admit hypocrites and dead professors? Is he to be allowed to thrust upon us whomsoever he pleases, and we have no voice in the matter? What is this but to make ministers "lords over God's heritage," and give them "dominion over our faith?" And if all legitimate check and control over pastors be removed, who shall prevent "grievous wolves entering in among us, sparing not the flock?"

We lift up our voice, then, against any such projects, as unscriptural and antichristian. And we say to members of Christian churches, "Stand fast in the liberty of assembling yourselves as members of Christ's mystical body. Do not give way, no, not for an hour, to any threatened priestly encroachment. Exercise your right to deliberate and decide upon the affairs that concern your welfare as a church; and, whilst you love and honour your pastors, so far as they are worthy of it, for their work's sake, never suffer them or their flatterers to wrest from you a privilege that God himself has bestowed upon you."

But whilst we defend church meetings as parts of our Christian liberty, we are not blind to their attendant evils. As monarchy quickly passes into tyranny, so liberty often degenerates into licentiousness. Some churches, to their shame be it spoken, or at least some church-members, evince as much disposition to tyrannize over their Pastor, as in other cases the Pastor to lord it over the church. Where the Pastor is of strong natural mind, violent temper, possessed of pulpit gifts, or sought after by other churches, he usually succeeds, if such be his ambition, in ruling the church. But where, on the contrary, his natural abilities are slender, his temper meek, his gifts small, and his acceptance with other churches little, some of his members will attempt to tyrannize over him. We do not mean to lay this down as of general, but of frequent occurrence. "Obey them that have the rule over you;" "Let the elders that rule well be counted worthy of double honour," are not precepts to be set at nought by members of churches.

But after all, the grand, the only cure for evils on both sides is the fear of the Lord in spiritual exercise. Blessed with this, the Pastor will not attempt to infringe on the liberties of the churches, nor will church-members forget che respect and esteem due to their Pastors. Each will preserve his place in the mystical body, so that there will be no schism in it, (1 Cor. xii. 25,) but each so live, move, and act, that in all things God may be glorified, and the church edified.-EDS.]

EDITORS' REVIEW.

Shadows vanishing, the Vail of the Temple rent, and some Rays of Glory appearing from the Holy of Holies, &c. &c. By Doctor Everard, a persecuted and ejected minister from the Church of England, who, for Christ, truth, and conscience' sake, resigned his living, which was almost four hundred pounds per annum. In Parts at 1s. Leicester: Burton. London: Gilbert.

This reprint of an almost forgotten work comes out under strong recommendation. Two of the "Valiant men in Israel," Messrs. Garrard, and Jemson Davies, of Leicester, have prefixed to it recommendatory Prefaces, from which we make the following extracts. Mr. Garrard thus affixes his stamp of hearty and decisive approbation:

"And as I am requested to give a few lines as a recommendation of the book (though it needs none from man, if read in the life, light, and power of the Spirit), I cheerfully say that I have read it with much profit, solemn comfort, and delight. It has been like strong meat and strong wine to me; for I could not read much of it at a sitting; but have read a little, and then a little more, and then was obliged to stop and give it time to digest; and, by the help of the blessed Spirit, I have found it strength to my heart and health to my soul. If the Lord opens your eyes, hearts, and understandings, in reading this book, you will not only find the letter of the gospel, but the spirit, life, and power of it. Not only the hive and comb of the gospel, but the heavenly honey of the word, sweet and delicious in the experimental mouth of your new-born soul. Not like a dead lion's carcase only;-no, you will find honey in the carcase. Nat a barn full of chaff to turn over for a few grains of wheat ;-no, you will find more wheat than chaff. Not as the skin of a dead animal stuffed with straw, but in it you may find 'butter of kine, and milk of sheep, with the fat of lambs and rams of the breed of Bashan, with the fat of kidneys of wheat, and the pure blood of the grape,' of the noble vine. 'Eat, O friends! yea, drink abundantly, O beloved!" "

Mr. Jemson Davies, the Church clergyman, does not pronounce so decided an opinion upon the work, but writes as follows in a sufficiently commendatory strain:

"I have been favoured with the perusal of a portion only of this work of the Rev. Dr. Everard. If I may be allowed to form any opinion of the other sermons by what I have seen, I cannot hesitate at once to commend it, as I have been solicited to do so, to the careful reading of the Lord's family. The times in which the learned Divine lived were of the fiercest and most appalling character-when Antichrist, under the papal form, was in the ascendant and

* Mr. Jemson Davies cannot surely have read the title page, which we have given at length, or else must be grossly ignorant of the ecclesiastical history of this country, to assert that, in Dr. Everard's times, "Antichrist, under the papal form, was in the ascendant and rampant, and laboured with immitigable rancour to eradicate God's truth from the land." Why, on Elizabeth's accession to the throne, popery was struck down, and never once lifted its head till the present century. So far from popery persecuting, it was the persecuted party long before and after Everard's time. As Bunyan says, in his Pilgrim's Progress, "Giant Pope is grown so crazy and stiff in his joints that he can do now little more than sit in his cave's mouth, grinning at pilgrims as they go by, and biting his nails because he cannot come at them." It is most true that "Antichrist was labouring with immitigable rancour to eradicate God's truth from the land." But under what form? Why, of Mr. Jemson Davies's own Church-the Church of England so called. She was the only persecutress in Dr. Everard's days; and a most bitter and unrelenting persecutress she was of all who in the least degree dissented from her communion. It seems strange, therefore, to see a Church of Enggland clergyman now recommending the works of one who was "persecuted and ejected" from her communion, and so ignorant of the history of the times as to father the persecutions of his own Church on the Church of Rome.

rampant, and laboured with immitigable rancour to eradicate God's truth from the land. The people of God will judge by this work, with what degree of spiritual and superhuman strength the Lord supported his suffering saints-that their strength was indeed as their day; and may therefore also see what that strength is which they are privileged to pray for and expect when their hour of trial shall come."

After testimonials of this nature from these " valiant men, it may seem great presumption in us obscure Reviewers to express any opinion upon the work at all; but as the first part has fallen into our hands, and may also fall into the hands of some of our readers, we shall take the liberty to deliver our thoughts upon it.

There is much, then, that is striking and original in the book. The author appears really in earnest, and labours hard to impress his views and feelings upon the hearts and consciences of the people. It bears the strongest internal marks of being what it professes to be taken down from the lips of the preacher, and not laboriously compiled in the study. A certain knotty roughness runs through it, and it much more resembles a gnarled oak than a slab of polished mahogany.

The following extracts upon the spiritual, experimental knowledge of Christ afford a good specimen of his earnestness, and vigorous, original style:

"But except we know Christ feelingly, experimentally, so that he lives within us spiritually, according to his own natural life,* insomuch that whatever any man hath known in the letter and history of him, that he knows the same within him, as truly done actually in his own soul, as ever Christ did anything without him, in the days of his flesh, else it profits nothing; and to find all that ever you read of him to be verified in you experimentally. It is not Jesus Christ without us can do us any good; he is no Christ to us, except he be brought forth in spirit in us, else all his actions are in vain to us, they are all as a mere tale, a mere song to us; as one of the fathers said, it was not that Christ that the Virgin Mary carried in her womb that did save her, or do her any good, but that Christ she carried in her heart."

"I charge you, let no man, whatever he be, delude you, and make you be lieve, that any other Christ will save you. Let no man, upon pain of the salvation and damnation of his soul, once dare to think, that any other Christ will do you any good; but that he experimentally feel Jesus Christ buried and risen again within him; and all other actions and miracles that ever he did, that still he finds him doing the same in him, as St. Paul saith, My beloved, of whom I travail in birth till Christ be formed in you;' not Christ divided, and a Christ by halves, here a patch, and there a piece of him; to pick and choose, take and refuse what you like, or not like of him, but whole Christ, formed in you.

"When you begin to find and know, not only that he was conceived in the womb of a virgin, but, that thou art that virgin, and that he is more truly, spiritually, and I say, more really conceived in thy heart, so that thou feelest the babe beginning to be conceived in thee, by the power of the Holy Ghost, and the Most High overshadowing thee, when thou feelest Jesus Christ quick in thy womb, and stirring to be born, and brought forth within thee, when thou beginnest to see and feel all those mighty, powerful, and wonderful actions done in thee, which thou readest he did in the flesh; for Christ is not divided, saith the apostle, but yesterday and to-day, and the same for ever.' There is not one Christ without us, and another within us; but that same Christ that

*We consider this an objectionable expression. It is Christ's spiritual life, not his natural life, (that is, the life he lived in the flesh here below) which is the life of believers.