munity, who, under the name of tenderness, are for neglecting all wholesome discipline; or if this cannot be accomplished, for delaying it to the utmost. Such persons are commonly the advocates for disorderly walkers, especially if they be their particular friends or relations. Their language is, "He that is without sin, let him cast the first stone, My brother hath fallen to-day, and I may fall to-morrow." This spirit, though it exists only in individuals, provided they be persons of any weight or influence, is frequently known to impede the due execution of the laws of Christ; and if it pervade the community, it will raged by the apostles of our Lord, I and cannot be justified in trivial or ordinary cases. A contrary practice is expressly taught us in the Epistle to the Romans; (ch. xiv.) and the cases in which it is to be exercised are there pointed out. An object of forbearance however must be one that may exist without being an occasion of dispute and wrangling in the church: It must not be to doubtful disputations. ver. 1. It must also respect things which do not enter into the essence of God's kingdom, the leading principles of which are righteousness, peace and joy in the Holy Ghost. ver. 16, 17. That which does not subvert the gospel of the king-soon reduce it to the lowest state dom, nor set aside the authority of the King, though it be an imperfection, is yet to be borne with. Finally, it must be something which does not destroy the work of God, or which is not inconsistent with the progress of vital re-indignation, yea what fear, yea ligion in the church, or in one's own soul. ver. 20. In all such cases, we are not to judge one another, but every man's conscience is to be his judge. ver. 23. In attending to those things which are the proper objects of discipline, our first concern should be to see, that all our measures are aimed at the good of the party, and the honour of God. Both these ends are pointed out in the case of the Corinthian || offender. All was to be done that his spirit might be saved in the day of the Lord, and to clear themselves as a church from being partakers of his sin. If these ends be kept in view, they will preserve us from much error; particularly, from the two great evils into which churches are in danger of falling, false lenity, and unchristian severity. There is often a party found in a com of degeneracy. Such for a time was the spirit of the Corinthians ; but when brought to a proper sense of things, what carefulness it wrought in them, yea what clearing of themselves, yea what what vehement desire, yea what zeal, yea what revenge.-In opposing the extreme of false tenderness, others are in danger of falling into unfeeling severity. This spirit will make the worst of every thing, and lead men to convert the censures of the church into weapons of private revenge. Persons of this description know not of what manner of spirit they are. They lose sight of the good of the offender. It is not love that operates in them; for love worketh no evil. The true medium between these extremes is, a union of mercy and truth. Genuine mercy is combined with faithfulness, and genuine faithfulness with mercy; and this is the only spirit that is likely to purge iniquity. Prov. xvi. 6. Connivance will produce indif ference; and undue severity will arm the offender with prejudice, and so harden him in sin: but the love of God and of our brother's soul are adapted to answer every good end. If we love God, like Levi, we shall know no man after the flesh, nor acknowledge our nearest kindred; but shall observe his word and keep his covenant. And if we love the soul of our brother, we shall say, 'He is fallen to-day, and I will reprove him for his good: I may fall to-morrow, and then let him deal the same with me.' Love is the grand secret of church discipline, and will do more than all other things put together towards insuring success. In the exercise of discipline, it is necessary to distinguish between faults which are the consequence of sudden temptation, and such as are the result of premeditation and habit. The former requires a compassionate treatment; the latter a greater portion of severity. The sin of Peter in denying his Lord was great, and if noticed by the enemies of Christ, might bring great reproach upon his cause; yet, compared with the sin of Solomon, it was little. He first gave way to licentiousness, then to idolatry, and on finding that God, as a punishment for his sin, had given ten tribes to Jeroboam, he sought to kill him. Cases like this are immediately dangerous, and require a prompt and decided treatment, and in which hesitating tenderness would be the height of cruelty. 'Of some have compassion, making a difference: others save with fear, pulling them out of the fire; hating even the garment spotted by the flesh.' Jude 22, 23. Gal. vi. 1. quire to be noticed; but let him be told of it in a tender and respectful manner. While you expostulate with younger men on a footing of equality, pay a deference to age and office.Rebuke not an elder, but intreat him as a father, and the younger men as brethren.' 1 Tim. v. 1. In the due execution of Christian discipline, there are many things to be done by the members of churches individually; and it is upon the proper discharge of these duties, that much of the peace and purity of a church depends. If we be faithful to one another, there will be but few occasions for public censure. Va rious improprieties of conduct, neglects of duty, and declensions in the power of godliness, are the proper objects of pastoral admouition. It is one essential branch of this office to rebuke, and exhort with all long-suffering. 2Tim. iv. 2. Nor is this work confined to pastors: Christians are directed to 'admonish one another.' Rom. xv. 14. Indeed there are things which a wise and affectionate people will be concerned to take upon themselves, lest a prejudice should be contracted against the ministry, which may prevent its good effects. This is peculiarly necessary in the settling of differences, in which whole families may be interested, and in which it is extremely difficult to avoid the suspicion of partiality. In all cases of personal offence, the rule laid down by our Lord in the eighteenth chapter of Matthew ought to be attended to; and no such offence ought to be admitted before a church, till the precept of Christ has been first complied with by the party or parties concerned. In many cases where faults are not committed immediately against N us, but which are unknown except to a few individuals, love will lead us to endeavour to reclaim the party if possible without any farther exposure. A just man will not be willing unnecessarily to make his brother a pub. lic example. The scriptures give peculiar encouragement to these personal and private attempts. If any of you do err from the truth, and one convert him; let him know that he who converteth a sinner from the error of his way, shall save a soul from death, and hide a multitude of sins.' James, v. 19, 20. a church, yet seems to be rather addressed to the individuals who compose it-'Now I beseech you, brethren, mark them who cause divisions and offences contrary to the doctrine which ye have learned, and avoid them. For they that are such, serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple.' The characters to be avoided appear to be, persons whose object it is to set up a party in the church, of which they may be the heads or leaders; a kind of religious demagogues. In cases of evil report, where Such men are found, at one time things are said of a brother in our or other, in most societies; and hearing which, if true, must affect in some cases the peace of the his character, and the purity of churches has been invaded by the church, it cannot be right to strangers, who are not of their go on to report it. Love will not own community. Let the "brelead to this. Many reports we thren" have their eye upon such know are unfounded; or if true men. "Mark them;" trace their in the main, they may have been conduct, and you will soon disaggravated; or there may be cover their motives. Stand aloof circumstances attending the case, from them, and "avoid" striking which, if fully understood, would in with their dividing measures. make things appear very different In case of their being members, from the manner in which they the church, collectively considerhave been represented. Now ed, ought no doubt to put away it is almost impossible that any from amongst them such wicked one but the party himself should persons: but as every collective be acquainted with all these cir- body is composed of individuals, cumstances, or able to give a full if those individuals suffer themaccount of them. No time there- selves to be drawn away, the fore should be lost, ere we enquire church is necessarily thrown into at the hand of our brother, or if confusion, and rendered incapable on any consideration we feel that of a prompt, unanimous, and deto be unsuitable, it would be pro- cided conduct. Let members of per to apply to an officer of the churches, therefore, beware how church, who may conduct it with they listen to the insinuations of greater propriety. those who would entice them to There are cases of a more pub-join their party. Men of this lic nature still, in which much of the peace and happiness of a church depends upon the conduct of its members in their individual capacity. The charge given by the apostle to the Romans, (chap. xvi. 17, 18.) though applicable to stamp are described by the apos⚫ tle, and therefore may be known, particularly by three things—First, By their doctrine: "It is contrary to that which has been learned of Christ." Secondly, By their selfish pursuits; "They serve not our Lord Jesus Christ, but their own bellies." Thirdly, By their insinuating whining pretences of affectionate regard towards their partizans: "By good words and fair speeches they deceive the hearts of the simple." To this may be added, there are duties on individuals in their behaviour towards persons who lie under the censure of the church. If they still continue in a state of impenitence, persist in their sin, or be irreconciled to the church's proceedings with them, it is of the utmost consequence that every member should act a uniform part towards them. We may, it is true, continue our ordinary and necessary intercourse with them as men, in the concerns of this life; but there must be no familiarity, no social interchange, no visitings to them, nor receiving visits from them; nothing, in short, that is expressive of connivance at their conduct.- If any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, we must not keep company with such an one, no not to eat.' 1 Cor. v. 11. If individual members act contrary to this rule, and carry it freely towards an offender as if nothing had taken place, it will render the censure of the church of none effect. Those persons, also, who behave in this manner, will be considered by the party as his friends, and others who stand aloof, as his enemies, or at least as being unreasonably severe; which will work confusion, and render void the best and most wholesome discipline. We must act in concert, or we may as well do nothing. Members who violate this rule are partakers of other men's sins, and deserve the rebukes of the church for counteracting its measures. With respect to those things which fall under the cognizance of a church in its collective capacity, we earnestly recommend, in general, that every thing be done not only with a view to the honour of God, and the good of the party, as before observed, but with a special regard to the revealed will of Christ. That some kind of order be preserved in every community, is necessary to its existence. Decency, reputation, and even worldly policy, will induce us to take some notice of gross immoralities: but this is not Christian discipline; nor will it be productive of its salutary effects. In the choice of officers, few if any churches would elect a profligate: but if opulence be allowed to supply the place of spirituality, or ambitious or liti gious characters be preferred on the principle of expediency, as a means of keeping them in better humour, is it not carnal? So in matters of discipline, few churches would suffer a grossly immoral or litigious character to continue amongst them unnoticed; but if instead of a calm,impartial, and decided procedure, we enter into pusillanimous compromises with the offender, consenting that he should withdraw of his own accord; if the crimes of rich men be either entirely overlooked or but slightly touched, lest the cause should suffer from their being offended; or if the misconduct of poor men be disregarded on the ground of their being persons of little or no account, are we not carnal, and walk as men? Brethren! Are there any such things amongst us? Search and consider. Such things ought not be. The pri vate withdrawment of an indivi dual, if it be without good rea- | was its injunction, that, as in the case of the man who gathered sticks on the Sabbath day, the wilful violation of it subjected to death; nor was this punishment inflicted but by the direction of the Lord himself. It was the first case of the kind that had occurred, and hence some diffi sons, may justify a church in admonishing him, and if he cannot be reclaimed, in excluding him: but it cannot of itself dissolve the relation. Till such exclusion has taken place he is a member, and his conduct affects their reputation as much as that of any other member. With regard to a neg-culty as to the manner of treating lect of discipline lest it should injure the cause, what cause must that be which requires to be thus supported? Be it our concern to obey the laws of Christ, and leave him to support his own cause. If it sink by fulfilling his commandments, let it sink, He will not censure us for not supporting the ark with unhallowed hands. And if it be criminal to fear the rich, it cannot be less so to despise the poor. Let brotherly love abound towards both. Do all things without partiality, and without hypocrisy. (To be continued.) ON THE CHRISTIAN SABBATH. it." And they that found him gathering sticks, brought him unto Moses and Aaron, and unto all the congregation. And they put him in ward, because it was not declared what should be done unto him. And the Lord said unto Moses, the man shall be surely put to death, all the congregation shall stone him with stones without the camp." While the neglect of the Sabbath was punished in this exemplary way, the reverential regard of it was attended with the tokens of divine approbation. "Blessed is the man who doeth this, and the son of man that layeth hold of it; that keepeth the Sabbath from polluting it, and keepeth his hand from doing evil." The Sabbath originally appointed to be observed on the seventh has, under the gospel THE institution and observ-dispensation, been changed to ance of the seventh portion of time for the purposes of religion, are of high antiquity, reasonable in their nature, and benevolent in their design. "And on the seventh day God ended all his work which he had made; and God blessed the seventh day, and sanctified it." At the giving of the law on Mount Sinai, the consecration of the seventh day was positively enjoined, and formed one of the commands written upon the tables, and the tables were the work of God, and the writing was the writing of God graven upon the tables. So strict the first day, and with the day the design also, in part, has been changed, or rather, a pleasing and an important addition is made to the objects presented to the mind for contemplation and reverence. In its first appointment the perfections of God, as the creating God, were to be commemorated and adored; now not only should the mind, through the works of creation, be raised to their author, "from nature to nature's God," to praise and magnify him for the bright displays which he has given of his matchless skill and exhaustless |