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Obad. ver. 17, &c. Micah vii. 14, 15. Zech. viii. 7, 13. ch. x. 6, &c. xii. 10. and xiv. 8, &c. Rom. xi. 25, 26. 2 Cor. iii. 18. But not to detain the reader longer on this branch of the subject, let us proceed to remark, that,

9. This view of the prophecy, as it respects the gradual advancement of Christ's kingdom in the world, is well calculated to support the faith of his people, under every dark and discouraging aspect of things, whether in the civil or religious world. Though infidelity should tread on the heels of superstition; and war and the shedding of blood desolate the nations, yet a glorious time is promised to the church of God, when these evils shall cease, and be succeeded by the reign of righteousness and

altarare anxiously enquiring, "How long, O Lord, Holy and true, dost thou not judge and avenge our blood on the earth?" Rev. vii. 10. let us not forget that it is also said " by terrible things in righteousness wilt thou answer us, O God of our salvation, who art the confidence of all the ends of the earth.” Ps. lxv. 5. See Rev. ch. xvi. passim.

11. Christians should be induced from this view of the subject, to keep aloof from every thing against which the awful predicted judgments of God are levelled. Even his own people are supposed to participate in the plagues of Babylon, if they are found connected with her, and partaking of her sins. The voice from heaven, therefore now addresses them: "The Devil and Satan" Come out of her, my people, peace. will be bound for a thousand years, that ye be not partakers of her and cast into the bottomless pit"-sins, and that ye receive not of her so that he will be restrained from deceiving the nations, till the thousand years shall be fulfilled. Rev. xii. 9. and xx. 1-3. "And I heard a loud voice, saying in hea ven, Now is come Salvation, and strength, and the kingdom of our God and the power of his Christ, for the accuser of our brethren is cast down-and they overcame him by the blood of the Lamb and by the word of their testimony. Rejoice, therefore, ye heavens."

plagues; for her sins have reached unto heaven, and God hath remembered her iniquities." Rev. xviii. 4, 5. Let such persons study to be found among Christ's poor and meek subjects, whose cause shall be vindicated when he will punish the wicked-not contending for power and influence and worldly greatness, but pressing after conformity to him, who was meek and lowly of heart.

And

12. Lastly, let us all study in our respective stations, to promote 10. Let the disciples of Christ that kind of Christianity which have their minds constantly pre- will then universally prevail, and pared for all those awful judg-so be a people ready for it. In ments, which will precede this glorious period, for Christ "shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked," ver. 4. These judgments are as certain as is the glorious reign of Christ, for they are a part of the prophecy; but viewing them as the fulfilment of his word, instead of stumbling or disconcerting us, they ought rather to strengthen our faith. While the souls under the

order to fall in with this exhortation, it is indispensably necessary that we attend to the New Testament, in the simplicity of little children; and while we hold fast the profession of the faith without wavering, we must beware of the doctrines and commandments of men, which have no other tendency than to turn from the truth, Titus i. 14. Let the disciples of Christ not forsake the assembling of themselves together-but con

sider one another to provoke unto love and to good works, and so much the more as they see the day approaching. Heb. x. 23-25.

ON THE EXERCISE OF BRO-
THERLY LOVE.

wants of our brethren, the love of God does not dwell in us, 1 John iii. 17. whilst on the other hand, our feeding, clothing, visiting and entertaining the poor brethren of Christ, is sustained as the most decisive evidence that we are his people, and not workers of iniquity. Matt. xxv.

THE distinguishing feature of a church of Christ is, the love of the brethren. "A new command.ly ment," says our Lord, "I give unto you, that ye love one another: By this shall all men know that ye are my disciples, if ye have love one to another." John xiii. 34. The various duties which are binding upon believers, are only the practical exercise of this love; such as teaching, exhorting, admonishing, comforting one another, &c. but especially the duty of ministering to the temporal necessities of our brethren.

Christians united together in the profession of the gospel are represented as one family; "the household of faith," and are expected to take part with each other both in their sufferings and in their joys. From the relation they bear to one another, how is it possible they should see any of their brethren in need, and not relieve them? They are joint heirs of the grace of life, heirs of God, and joint-heirs with Christ, in all his glory, and shall they not in some measure be heirs together in the perishable, though necessary, things of this life?

The scriptures command us to do good unto all men, but especially to the household of faith," Gal. vi. 10. to "distribute to the necessities of saints, and to be given to hospitality," Rom. xii. 13. to "remember them who suffer adversity as being ourselves also in the body," Heb. xiii. 2. to "labour with our own hands that we may have to support them who are weak." Acts xx. 35. They also insist that if we shut up our bowels of compassion against the

We see these principles strikingexemplified in the conduct of the first Christians. Of them it is said, "They were all of one heart and of one soul-neither was there any among them that lacked; for as many as were possessed of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostle's feet; and distribution was made unto every man according as he had need." Acts iv. 34, 35. Paul, writing to the Hebrews says, "God is not unrighteous to forget your work and labour of love, which you have shewed towards his name, in that ye have minis tered to the saints and do minis ter." Heb. vi. 19.

When the property of the church of Jerusalem was exhausted, and the brethren still in need, Paul, who was always forward to remember the poor, gave orders to the gentile churches to make collections for their relief as God had prospered them, with which they readily complied, See 1 Cor. xvi. 1, 2. 2 Cor. viii. and ix. Rom.xv. 25, 27. The liberality of the churches of Macedonia was ex ceedingly exemplary; of them the Apostle says, "Brethren, we do you to wit, (or, we inform you,) of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality. For to their power, (I bear record,) yea, and beyond their power they were willing of themselves, praying us with much entreaty that we would receive the gift." Every circum

stance brought forward by the Apostle in the above verses, enhances the liberality of these churches, and was well adapted to beget the same in those to whom he was writing. Much more might be added, were it necessary, to set forth the care of the first Christians for one another, as it respected their temporal wants. We cannot read the precepts and declarations of the apostles, without being struck with the great stress they lay upon this practice, as being the chief ingredient in pure and undefiled religion ;"nor the practices of the brethren, without seeing a similarity betwixt them and what the apostle alludes to, when he says, "He that gathered much had nothing over, and he that gathered little had no lack."

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But when we turn our eyes to the religious world, in the present day, what do we behold? An intimate acquaintance with the poor who are among them? Solicitude to know when they are in want? and a cheerful and liberal supply of their wants? Quite the reverse. The poor alas are very much neglected. There are, indeed, some who profess and I hope do, in a great measure, supply the wants of their poor, though it would be more satisfactory, if one could believe that the poor met with equal encouragement as the rich do, to join these societies; and that the failings of the one, were as much examined into, as those of the other! It is to be feared that even among these, the reproof is too often applicable: "Are ye not partial?" And, what is equally lamentable, when the wants of their brethren become great and often repeated, they "grow weary grow weary in well doing," and, either cease to give to them altogether, or give to them grudgingly.

But as for the more popular societies, the rich scarcely know their poorer brethren, much less

supply their wants; and should their persons and wants come to their knowledge, they seldom minister any thing more to them than what amounts to-" be ye warmed and be ye filled." There are, I believe, at this time, a great number belonging to these societies, who are reduced to the utmost extremity through want, who have not wherewith to satisfy the cravings of nature, and the cries of their children. It surely becomes those of their brethren, who can live in large and elegant houses, furnished in the most fine and fashionable manner, who clothe themselves with costly apparel and fare sumptuously, to consider the circumstances of the poor among them, to curtail a little their own extravagant expenditure, and supply the urgent wants of their brethren.

can

Oh, ye Christians, to whom God has given a portion of this world's good; consider your ways. Your riches are not your own; you are only stewards for God. He has not given you wealth to consume upon your lusts-to squander away upon the pride of life-to support religious pride, and clerical dignity-or to treasure up for yourselves as a security for infirmity and old age; but, in connexion with providing honest things in the sight of all men, to disperse abroad and give to the poor, thus laying up treasures in heaven, and making rich towards God. See Matt. vi. 19. Luke xii. 15-33. 1 Tim. vi. 17-19. Consider, the end of all things is at hand; you brought nothing into this world, and it is certain you can carry nothing out; so that to treasure up your wealth is the greatest folly. Your treasures are held amidst anxieties and fears, and you hope to enjoy them in future with the utmost uncertainty. But how much better is it to trust in the living God who gives us richly all things to enjoy! and, in the assurance of having trea

sures in heaven, to be rich in the
works of liberality. Besides, to
give in a way which God has not
directed, neglecting the poor, and
supporting the corruptions of men,
is highly wicked. You may in-
deed by giving to these purposes,
get your name held up to public
applause, and receive that honour
which cometh from men; but can
have no assurance that you will be
found among the number, to whom
Christ will say,
66 Come ye blessed
of my Father, inherit the kingdom
prepared for you from the founda-
tion of the world: for I was an
hungred and ye gave me meat: I
was thirsty and ye gave me drink:
I was a stranger and ye took me
in: naked and ye clothed me: I
was sick and ye visited me: I was
in prison and ye came unto me
for inasmuch as ye have done it
unto one of the least of these my
brethren, ye have done it unto me."

v. 378-392. My intention was not to litigate this subject; but as you insist so much upon unity and forbearance, I wished to know if the forbearance you contend for, extends to all religious differences among Christians; and if not, by what rule or rules you draw the line of distinction between forbearable and unforbearable things. All parties will acknowledge that forbearance is a duty, but it will not be easy to convince any of them that they are materially deficient in this without condescending upon some clear instances to explain your meaning.

You have indeed produced the conduct of the Antiburgher Synod; but I did not think that a proper instance to illustrate the subject, for reasons which I have already given. Your reply to these rea sons does not appear to me satisfactory. The question is not, whether the person alluded to ON THE PRINCIPLE OF FOR- with them while he wished to overshould have sought to continue

BEARANCE IN A CHRISTIAN
CHURCH.

It has often, and, as we think, very truly been remarked, that there are few subjects attended with more difficulty, than that of ascertaining the exact limits to which forbearance ought to be extended in a Christian church; and those who have thought the most closely on the point, have been the most prompt to acknowledge it as such. Whatever, therefore, is calculated to place the subject in a scriptural view-to familiarise the minds of Christ's disciples to it--and to guard churches against extremes on either side of the question, merits serious

attention. It is with this view that we print the following unfinished paper, which was drawn up about a dozen years ago, by the late Mr. Archibald McLean, of Edinburgh, and intended for insertion

in the Quarterly Magazine, but, in consequence of the discontinuance of that work has not hitherto been printed.

EDITOR. To the Editor of the Quarterly Magazine. SIR, I HAVE read your reply to what you are pleased to call " the Animadversions on the grounds and reasons of Excommunication," Quarterly Magazine. No.

throw the constitution, order and ordinances of their church; but since you think it was their duty to have forborn him in those things wherein he so widely differed from them, because they still esteemed him a Christian, the question is, Would it not, in that case have been equally his duty to have accepted of their forbearance and continued with them, since he also esteemed them Christians? If a mutual good, opinion of each other be the scriptural ground of forbearance, then it follows that while that good opinion exists on each side, the obligation to forbearance must be mutual also. If this instance, therefore, suits your purpose I must Conclude, that the forbearance you plead for extends at least to every thing wherein Antiburghers and Baptists differ.

The rule you lay down for judging of the objects of excommunication appears to me to extend forbearance still farther, viz. "That

in every case of excommunication, | it should appear to us, that the persons so put away, have fallen into some sin or error, which, persisted in till death, will finally exclude from salvation, and from the favour of God." This you think is the only rule to which the innumerable diversity of cases are to be reduced, and the conclusion to which every church of Christ ought to come before they are called, or have authority to put away any one person from among them. But I am obliged to dissent from this rule,

1. Because it appears to me dangerous in its principle. It supposes that there are sins which Christians may safely persist in without repentance till death, and even after all due pains have been taken to bring them to repentance. You cannot mean the sins of infirmity which cleave to all the saints in this state of imperfection; for these are not matters of church discipline, nor are real Christians insensible of, or unconcerned about them until death; on the contrary, they are their daily burden and confession. Is it safe for a Christian to resist admonition, and to persist in any known sin until death, from an opinion that it is so trivial as to need no repentance? Or is it fit that a church of Christ should admit such a principle, and proceed upon it as the ground of their public judgment? I hope that neither of these is your fixed opinion, though your rule plainly implies as much. Another reason of dissent is,

2. Because this rule obliges a church to pass a judgment for which, in many cases, they are altogether incompetent, and so forces them either into the extremity of harshness or of laxness in their judgment. That it must in many cases compel them to form a very harsh judgment is evident; for it does not permit them to put away any on account of error in

principle without unanimously concluding that such error if unrepented of till death, will finally exclude them from salvation. Suppose then that a member of a Christian church should adopt some Arminian sentiments; another plead for infant baptism; a third deny that Christians are under any standing obligation to observe baptism, the Lord's Supper, the Lord's day, the prohibition from bloodeating, &c. &c. would it not be very harsh to conclude positively that such errors will deprive them of everlasting happiness, unless they repent of them before death? Would not this imply, that no true disciple of Wesley, no Pedobaptist or Quaker can be saved, if they die such? I am certain you would not agree in such a dreadful conclusion as this. A church of Christ who are united in the truth may determine that such and such sentiments are contrary to the plain word of God, and to their unity as a church; but how shall the most discerning church upon earth determine with any certainty what degree of darkness and error many of the children of God themselves may be permitted both to live and die in? Would it not therefore be safest for a church, in many cases, when they are obliged to put away members, to leave the judgment of their final state to God? On the other hand, this rule tends to produce great laxness in discipline. Though some in a church should pertinaciously maintain errors of considerable magnitude, such as may materially affect their faith and order, mar their unity, and weaken their charity; yet this rule forbids them to exclude such from their communion, unless they can unanimously come to the conclusion, that such errors are not only contrary to the word of God, but also, that all who die in them shall finally perish. Now, as it is not likely that any thing short of gross immorality or plain infidelity will

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