doctrines, is an object of Christian discipline." I would they were even cut off that trouble you-I have a few things against thee, because thou hast them that hold the doctrine of Balaam -so hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate.-A man that is an heretic, after the first and second admonition reject, knowing that he that is such is subverted, and sinneth, being condemned of himself." Gal. v. 12. Rev. ii. 14, 15. Tit. iii. 10. It is worthy of notice, that the only passage in the New Testament wherein heresy is introduced as an object of discipline, makes no mention of any thing as composing it but what relates to the principles of the party. It may be supposed, that those who were accounted heretics by the apostles were as impure in their lives as they were antichristian in their doctrine, and that they were commonly disturbers of the peace and unity of the churches: but how ever this might be, neither of these evils are alleged as the reason for which the heretic was to be rejected. All that is mentioned is this: "He is subverted, and sinneth, being condemned of himself." shut his eyes against the light, and thus sin' against the dietates of his own conscience. It has been asked by persons who disapprove of all church proceedings on account of difference in religious principles, Who is to judge what is heresy ? We answer, Those who are to judge what is immorality in dealing with loose characters. To suppose it impossible to judge what heresy is, or to deny that the power of so deciding rests in a Christian church, is to charge the apostolic precept with impertinence. It is true, the judgment of a church may be erroneous, as well as that of an individual; and it becomes them in their decisions to consider that they will all be revised at the great day: but the same may be said of all human judgment, civil or judicial, to which no one is so void of reason as on this account to object. It has been farther objected, that censuring a person on account of his religious sentiments invades the right of private judgment, is inconsistent with the liberty of the gospel, and contrary to the leading principles on which Protestants have separated from the church of Rome, and Protestant Dissenters from the church of England. The right of private judgment, while we claim no connection with others, is an undoubted right. We may be christians, infidels, or atheists, and none but God has any controul over us: but if we desire the friendship and esteem of good men notwithstanding, or claim admission to a Christian He is subverted; that is, his professed faith in the gospel is in effect overturned, or rendered void; consequently he requires to be treated as an unbeliever. He is condemned of himself;' that is, the gospel being a consistent whole, he who rejects some of its leading principles, while he professes to retain others, is certain to fall into self-contra-church; or should we be in it diction; which if clearly pointed already, and claim a right to out in a first and second admo- continue our situation, surely nition,' and he still persist, he they would not be obliged to will be compelled obstinately to comply. If so, our right of pri vate judgment must interfere with that of others, whose judgment tells them that there can be no fellowship between light and darkness, or communion between him that believeth and an infidel. If the liberty of the gospel consists in a right of fellowship with Christian churches, whatever be our principles, it will follow not only that unbelievers may claim visible communion with believers; but that no exclusions for immorality can be justified, provided the party insists that his sentiments are in harmony with his practice. There is a great variety of opinion as to what is morality, as well as to what is truth. One loose character believes in polygamy, another in concubinage, and a third can see no harm in fornication, nor even in adultery, provided it be undiscovered.* If the churches of Rome and England had done nothing more than exclude from their society those characters whom they considered as deviating from the first principles of the gospel, without subjecting them to civil penalties or disabilities, however we might have disputed the truth of their doctrine, we could not justly have objected to their discipline. We should suppose, that the separation of Protestants from the one, and of Protestant dissenters from the other, was for the sake of enjoying a purer church state, wherein they might act up to the laws of Zion's King; and not that they might live as though there were no king in Israel, which is the case where every man does that which is right in his own eyes. In cases of notorious and complicated wickedness it appears, Such was the morality taught by Ir. Humé. that in the primitive churches immediate exclusion was the consequence. In the case of the incestuous Corinthian, there are no directions given for his being admonished, and excluded only in case of his being incorrigibly impenitent. The apostle determined what should be done"In the name of the Lord Jesus when ye are gathered together to deliver such a one unto Satan." We cannot but consider it as an error in the discipline of some churches, where persons have been detected of gross and aggravated wickedness, that their exclusion has been suspended, and in many cases omitted, on the ground of their professed repentance. While the evil was a secret, it was persisted in; but when exposed by a public detection, then repentance is brought forward, as it were in arrest of judgment. But can that repentance be genuine which is pleaded for the purpose of warding off the censures of a Christian church? We are persuaded it cannot. The eye of a true penitent will be fixed on the greatness of his sin, and he will be the last to discern, or talk of his repentance for it. So far from pleading it in order to evade censure, he will censure himself, and desire nothing more than that testimony. may be borne against his conduct for the honour of Christ. But allowing that repentance in such cases is sincere, still it is not of such account as to set aside the necessity of exclusion. The end to be answered by this measure is not merely the good of the party, but the clearing' of a Christian church from the very appearance of conniving at immorality; and which cannot be accomplished by repentance only. Though Miriam might be truly sorry for her sin in having orderly walkers; busy-bodies in spoken against Moses, and though other men's matters, while neglishe might be healed of her le- gent of their own; in a word, prosy, yet "the Lord said unto unamiable characters. Now those Moses, If her father had but spit that are such we are directed to in her face, should she not be exhort, and charge that they ashamed seven days? Let her be conduct themselves as becometh shut out from the camp seven Christians. If after this they days; and after that let her be continue disorderly, observe a received in again." Num. xii. 14. degree of distance in your conWe do not suppose, however, duct towards them; withdraw that every notorious fault re- your intimacy; let them feel the quires immediate exclusion. The frowns of their brethren: yet be general rule given is-that noto- not wholly reserved, but occarious evils should meet with a sionally explain to them the reapublic rebuke. "Them that sin, sons of your conduct, affectionrebuke before all, that others also ately admonishing them at the may fear." 1 Tim. v. 20. But same time to repentance and this proceeding does not appear amendment of life. "Now we to amount to exclusion; it is command you, brethren, in the rather of the nature of a censure name of our Lord Jesus Christ, or reprimand, accompanying an that ye withdraw yourselves admonition. To us it appears, from every brother that walketh that the circumstances attending disorderly, and not after the traa sin ought to determine whether dition which he received of us. it require immediate exclusion, For we hear that there are some or not. If these be highly aggra- who walk among you disorderly, vating; if there appear to have working not all, but are busybeen premeditation, intention, bodies. Now them that are such and perseverance in the crime, we command, and exhort by our put away from amongst your Lord Jesus Christ, that with selves that wicked person; but quietness they work, and eat if circumstances extenuate, rather their own bread. And if any than heighten the evil, solemn obey not our word by this episadmonition, accompanied with tle, note that man, and have no rebuke, ought to suffice, and no company with him that he may exclusion to follow but in case be ashamed: yet count him not of incorrigible impenitence. as an enemy, but admonish him There are also faults which do as a brother." 2 Thess. iii. 6not come under the denomina-15. If churches were to consult tion of notorious sins, wherein directions are given for recovering the offenders without any mention being made of exclusion, either immediate or ultimate. There is perhaps in all the churches a description of men whose characters are far from being uniformly circumspect, and yet not sufficiently irregular to warrant their being separated from communion. They are dis only their own reputation, they would often discard such persons at an early period: but where there is reason to hope that the heart is right in the main, great forbearance must be exercised, and long perseverance in endeavouring to recover. How many imperfections were discovered in the conduct of the twelve apostles, while their Lord was with them, and what an example of forbearance has he left us! One character reclaimed is of greater account and more to the honour of a Christian church, than many discarded. religion, and even the salvation. of men, may be affected by the purity and harmony of Christian churches, we should tremble at the idea of theit being interrupted by us. The planting of a church in a neighbourhood where the gospel is preached, and the ordinances of Christ administered in their purity, is a great blessing. It is a temple reared for God, in which he deigns to record his name, to meet with his humble worship We Finally, A watchful eye upon the state of the church, and of particular members, with a seasonable interposition, may do more towards the preservation of good order than all other things put together. Discourage whisperings, backbitings, and jealousies. Frown on tale bearers, and give no car to their tales. Nippers, and to bless them. contentions in the bud. Adjust have seen churches of this dedifferences in civil matters among scription, in the midst of a career yourselves. Bring together at of spiritual prosperity, edifying at an early period those in whoni one another in love, and gathermisconception and distrust have ing souls to the Redeemer's stanbegun to operate, ere ill opinion dard, all, in a little time, blasted ripen into settled dislike. By a and ruined by some unhappy frank and timely explanation in event that has thrown them into the presence of a common friend, disorder. One of the members, that may he healed in an hour, it may be, has acted unworthily which if permitted to proceed, a-he is reproved-his relations series of years cannot eradicate. or particular acquaintances take Be affectionately free with one on his side-discipline is interanother. Give tender and faith-rupted-the church is divided ful hints where it appears to you that one of your brethren is in danger of being drawn aside from the principles or spirit of the gospel. Let all be given, from their first entering into connec-joyment of it is vanished-God's tion with you, to expect them. friends mourn in secret, and his If any one take offence at such enemies triumph, saying Aha! treatment, give him to under- so would we have it! Truly it is stand that he who cannot endure a serious thing to occasion the a caution or a reproof, is unfit ruin of a church of Christ! "If for Christian society; and is in any man defile the temple of the utmost danger of falling into God, him shall God destroy!" mischief. The free circulation of the blood, and the proper discharge of all the animal functions, are not more necessary to the health of the body, than good discipline is to the prosperity of a community. If it were duly considered how much the general interests of VOL. X. into parties-hard things are said on both sides-the bond of love is broken-tender minds are grieved, and retire-worship is but thinly attended, and the en SALVATION BY CHRIST ALONE. What is all righteousness that men devise? What, but a sordid bargain for the skies? As stoop from heaven to sell the proud a throne. A FRIEND who is much concerned for the spiritual good of S his fellow-creatures, lately mentioned the name of a poor woman who was much afflicted, and wished me to call on her. I embraced the earliest opportunity of attending to his request, and found her very unwell, apparently in a consumption. After learning, with much pleasure, that though she was poor, she did not really want for any thing that was suitable to her circumstances, I made it my principal object to ascertain the state of her soul. I asked her, whether she supposed that she should recover from her affliction? She told me, that she often feared she should not. I then said, "As you apprehend that you are shortly to enter eternity, and to appear before God, are you ready for so great a change, for so important a summons? Have you a good hope, that you shall meet the coming Judge with joy?" pect by lifting up your hand, to reach and grasp the stars of hea ven, as to enjoy the mansions of glory by your own exertions If ever you are saved, it must be most entirely by the rich grace of God in Christ Jesus. There is no other name given under heaven whereby a sinner can be saved. Nor is it in any way possible for you to escape utter ruin if you neglect this great salvation." I endeavoured to show her in the plainest and most familiar manner, the only way in which a sinner could be just with God; intreated her carefully to peruse the Holy Scriptures; and I especially besought her to lift up her heart without delay to a throne of grace. I assured her, that there was a certainty that God heard and answered prayer, presented through our divine Redeemer, and in reliance on his merits; and that he could effectually enlighten, pardon, justify, and save even "the chief of sin| ners." How awful is the consideration, how should it awaken our pity and our zeal, that there are multitudes in our Protestant country where the light of divine truth shines in all its native glory, who are relying for eternal felicity on a foundation, which, in innumerable instances, has been found insufficient to support the human mind; and which in the last sad moment of extremity has often left its possessor She replied, "Though I have certainly been a sinner, yet I have not been so bad as others, and I have been constantly endeavouring to make my peace with God." "Alas!" said I, "if your peace be not already made by him who died for poor sinners, it can never be made. Though you may not have gone so far in sin as some of your neighbours, yet, as a single dose of poison will effectually kill the body, so one unpardoned sin will as certainly and completely ruin the soul. The wages of one şin is death, and if you receive them you are ruined, you perish. There never was, or can be, more than one available sacrifice for sin, Without one cheerful beam of hope,. and that was long since offered on Or spark of glimm'ring day; Mount Calvary. If you have no interest in the atonement of the Son so that, like the foolish builder of God, you must be lost eternal- mentioned by our Lord in the ly. Sin is so horrible, and of so Gospel, he has found himself, deep a stain, that it can never be when there was no remedy, comremoved but by the blood of Je-pletely and everlastingly undone. sus. You may as reasonably ex"Other foundations can no man |