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lowship is cultivated on a large scale ; and with the
greatest advantage. From the elders of the churches,
who are quickened and animated in the cause of Christ,
by their friendly associations; the flame of love and
zeal is communicated to the churches; so that all chris-
tians share the common benefit.
Thus, in many respects, the plan of ecclesiastical gov-
ernment before us, commends itself to our consciences

and to our hearts. And it is humbly conceived, that, in

its main principles, it is well supported by the holy
scriptures, and does not deviate essentially, from the
views, and sentiments, and practices of the venerable
fathers of the New-England churches.
9. An important branch of the doctrine of ecclesiasti-
cal government and discipline, which relates both to the
presbytery and to the church, is to consider, what is the

proper treatment of those who are rejected, for heresy or

wickedness. From the scriptures relating to this question, it appears clearly, that those who are cut off from the church, in particular, are to be treated with less familiarity, and greater disapprobation than the wicked world at large. This is evident from the direction given by the Saviour, “Let him be unto thee as a heathen man and a publican.” Heathen and publicans were peculiarly odious in the eyes of the Jews: and they were strictly required by the law of Moses, to avoid all connection and friendship with the heathen. To associate with them, or to attend any of their feasts, was accounted an abomination. So also, to cultivate friendship and complacency with those who are regularly cut off from the fellowship of the church, is a violation of the law of Christ. Very clear light is cast on this subject, 1 Cor. v. 9–11. “I wrote unto you in an epistle, not to company with fornicators.” This was an admonition respecting company keeping in general. Christians are often admonished to shun bad company. In his former letter, he had no special reference to those who were excommunicated. Accordingly, this first admonition is qualified in these words, “’Yet not altogether, with the fornicators of this world, or with the covetous, or with idolaters. For then must ye needs go out of the world.” The world is full of vicious unchristian characters. If the company of such must be avoided altogether, then must we abandon the necessary connections and supports of human society, We must needs retire wholly from the world. In another letter, therefore, the apostle fully explained the subject: “but now I have written unto you not to keep company, if any man that is called a brother, be a fornicator, or coy. etous, or an idolater, or a railer, or a drunkard, or an extortioner, with such an one, no not to eat.” Having exhorted the church to purge out the old leaven, to expunge the corrupt and vicious member, delivering him to satan, (in a regular and brotherly course of discipline) for the destruction of the flesh, that the spirit may lessved in the day of the Lord Jesus ; and having put away from among themselves that wicked, incestuous person; the Apostle solemnly charges the brethren to avoid his company, and to shun all social intercourse with him, Elsewhere, he says, “Withdraw yourselves from every brother that walketh disorderly.” Note that man, and have no company with him, that he may be ashamedYet count him not as an enemy, but admonish him as a brother.” Let all your treatment of him be brotherly and benevolent; and according to the rule of christian discipline. Finally, the christian brethren and sisters are not allowed to keep company with those who are put away from among them, no, not to eat; that is to say, not to eat at any table, or on any occasion, which implies, company keeping. Here lies the stress of the prohibition, not so much on the article of eating together, as on the particular occasion of eating. At common and occasional meals, there may be no more idea of company keep. ing, or social intercourse, than in laboring, as often happens, in the service of the same man, in the same field; and in eating in the same dish, and drinking at the same bottle. On such accidental occasions, eating at common meals is not forbidden. But all expressions of complacency, all voluntary intercourse, except that which belongs to the family state is forbidden. All the conduct of the members of the church towards their

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excommunicated brethren and sisters, who are solemnly
cut off, with a view to reclaim them from their offences;
should be of the same nature and tendency with their
excommunication. All should express a strong disap-
probation of the conduct of the offender; and a solemn
reproof of his wickedness; but, at the same time, a most
ardent desire to bring him to repentance; and to restore
him to the sheepfold, from which he has wickedly gone
astray. In case of the restoration of the lost sheep,
greater is the rejoicing of all the brethren in this sheep,
than in all the iock that went not astray.
Awful indeed, in itself considered, is the sentence of
excommunication from the church of Christ; when just-
ly denounced and faithfully executed . In the case of him
who, at the marriage of the king's son, appeared among
the guests, without a wedding garment, or without the vis-
ibility of religion, the sentence is tremendous. “How
camest thou in hither, not having a wedding garment?
And he was speechless.” . He felt the absurdity of ap-
pearing in the visible church without possessing, at least,
the visible marks of a qualified guest. “Then said the
king to the servants, Bind him hand and foot, and take
him away, and cast him into outer darkness; there shall
be weeping, and gnashing of teeth.” This parable was not
designed to represent any transactions in the future
world, nor at the day of judgment; but the transactions
of the church, under Christ, their King, and in the pres-
ent world. This outer darkness, into which the false
professor is cast, is a representation only of the state of
excommunication. Into what an awful condition he is
plunged, who is cut off from the church 1. He is an outcast
from God and man ; seemingly devoted to destruction.
In human view, there is awful severity in his sentence
Still, the design of church discipline, and of church
censure, is perfectly kind and benevolent. It has for its
object the salvation of the offender, as well as the honor
of Christ. And if any thing can operate as a means of
conviction and humiliation, this will do it. To be separ-
ated, in a regular, public, and solemn manner, and on the

most fair and candid trial, from the visible church of Christ, and from all good society; to be adjudged, and rejected as perverse, and impenitent; by the o of the christian brethren, whose hearts bleed with compassion at every step of their faithful labor; and who proceed to the last extremity, with the deepest sorrow and regret, is enough to break the heart that is not harder than an adamant! No system of civil government exhibits such benevolence and compassion as characterizes the government of the christian church. In this, there is nothing vindictive, nothing oppressive. It is wholly the fruit of benevolence. . It touches neither life, limb, nor property, It effects neither the interest nor liberty of offenders. And yet those who are obstinate and perverse, receive a doom, by order of the Head of the church, which is be: ond expression dreadful. And this doom is ratified in heaven. “Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven.” In a review of this subject, we remark, That, beyond measure interesting and solemn is the great work of christian discipline ! And how important it is, that when it is properly commenced, it be carried into effect, with meekness and humility So that, if possible, offenders may be reclaimed; and so that Christ may be glorified in his church; and, that all the adversaries of his people may be ashamed ; and, that all people and nations may speedily flock to his standard, and submit themselves to the government of him, who is the Prince of Peace; and the earth be filled with his glory.....AMEN.

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ESSAY XXXIII.
The JMillenium.

THE consummation of the glory and triumph of the church, in this world, is usually denominated the JMillemium. And, that there will be, in the last age, or period of the world, a very happy and glorious state of the church of Christ, in which all nations, if not all individuals, shall savingly know the Lord ; is evident from many plain scripture prophecies. That the duration of this happy period shall be a thousand years, commencing with the fall of antichrist, is evident from the noted revelation made to the Apostle John, in these words : “And I saw an angel come down from heaven, having the key of the bottomless pit, and a great chain in his hand; and he laid hold on the dragon, that old serpent, which is the devil and satan, and bound him a thousand years, and cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled. And after that, he must be loosed a little season.” This is the conclusion of a series of prophecy, which reaches down to the end of the world ; and from this we learn, that the last thousand years is to be a period of uninterrupted peace and prosperity: when “there shall be nothing to hurt or harm in all God’s holy mountain :” and when the earth shall be filled with the knowledge of the glory of the Lord.” “All shall know the †. from the least to

the greatest.” At the close of this happy period, satan

will be loosed, and mankind will apostatize. Christ will then be revealed, in flaming fire to destroy all his ene

mies, to raise the dead, burn the world, and commence the final judgment. These astonishing and glorious

scenes will characterize the concluding age of this fallen
world.
To illustrate distinctly, the doctrine of the Millenium,
it is proposed, in the first place, to prove from the proph-
ecies, the previous restoration of all the tribes of Israel,

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