In noticing these words we shall endeavour to shew what the passage refers to, and is a direction for believers in corporate or church capacity. We admit that the epistle is general, namely, it is not written to any particular church: but this can be no argument against the supposition that it contains directions to churches as churches. But further as before noticed, the writer at verse 4. speaks of certain men who had crept in ;" crept in, where? Into the church, certainly. At verse 12, he speaks of them as being spots in their love feasts. Again at verse 19, he speaks of the same characters as separating themselves." Now we agree that if they had not been nominally of them, they would not have been allowed to assemble with them at their love feasts, or feasts of charity, whatever these feasts were, nor could they possibly have separated themselves if they had never belonged to, or been connected with them," these be they who separate themselves (by the awful acts they had before committed, and are) sensual, not having the Spirit," as is evident from the description, the awful cescription given of them at verse 10: But ye, beloved, from whom they have separated, building up yourselves &c., keep yourselves in the love of God, not forsaking the assembling of your selves together, and so much the more as ye see the day approaching." As if he had said, Let these alarming circumstances induce you to endeavour to stir up each other's minds by way of remembrance to "strive together for the faith of the gospel, and to contend earnestly for that faith once delivered to the saints;" and since it is so unspeakably delightful" to see brethren dwelling together in unity," be ever anxious to maintain "the uuity of the Spirit in the bond of peace,' by the manifestation of that spirit, temper and disposition which will necessarily prove to all such as are capable of judging that you have the " " mind of Christ, that you have been with him, and learned of him to manifest in the variety of cases, which under the exercise of those gifts and graces, is necessary; that judgment firmness, patience and mercy, may be in their turn displayed and adapted to the circumstances in which you stand, and as you, each of you are looking for the mercy of our Lord Jesus Christ, unto eternal life, let this mind be in you, as a church, and also as individual members, so shall it be evident to others that the love of God abideth in you. For by the contribution of that mercy, you will fully declare, that love of God induces to the act, and thus as a body, you will keep yourselves in the love of God, evidently in the love of God, since by rendering obedience to his instructions the fulfilment of his promises is secured, for in such he says, so I am with God. But we notice another direction, the proper fulfilment or discharge of which, as truly as any other evidences of Christ, that the body thus acting do keep in the love of God, in the rule of his love, and that as they are looking for mercy, so they display, and shew mercy by having compassion, by making a difference: verse 22. and of some have compassion. The direction to us appears to intend, that while they were to act with firmness and decision they were to mingle mercy with judgment, to manifest compassion and that too under circumstances the most distressing. "On some have compassion, others save with plucking them out of the fire." No easy understanding, no lights or trifling task, but a solemn, most solemn enjoyment, for which task few appear qualified, yet solemn, and arduous as is the doing, so there is and can be no escaping from the injunction, since it is as much a command of the great Master of assemblies, the Head of the church, as is any other communication that can be found within the compass of the holy oracle, and upon the proper performance of it depends the keeping ourselves, as churches, in the love of God, since to the merciful, he will shew mercy. Again we observe that the due discharge of this duty, is in perfect accordance with the manifest disapproval of all that is contrary to the Bible rule of consistency, while it at the same time clearly shews the line of conduct to be observed; and truly it is much to be desired that the Spirit, after direction, was more exemplified in the endeavour, as divinely asserted, to pluck out of the fire, rather than, (as the means which are often employed, seem to have a tendency to) thrusting or pushing them further in. We admit it requires great grace, but that grace is promised; we admit that there are but few who are qualified for the task, but it does not follow that there are none, the injunction is given, On some have compassion, others save with fear, plucking them out of the fire, hating even the garments spotted by the flesh. And as the injunction is given, he may warrantably seek the God that is requisite. Saffron Walden. ONESIMUS. A DIALOGUE BETWEEN MR. O., AND MR. T., ON SPIRITUAL SUBJECTS. BY THE LATE REV. JOHN RUSK. Continued from page 254. 0.—It is very needful to draw these lines, it is separating the pre cious from the vile, and it is contending for the faith once delivered to the saints. Bunyan tells us of formality and hypocrisy; that they did not come in at the gate, at the head of the way. I know these things are not well received by many, in the day in which we live; but I will come, to the second mark of a child of God, and that is, the witness of God's Spirit; there is nothing to equal this, and short of these two marks we cannot rest; we may and do have many encouragements before we come to this, but we are not fully satisfied; but when this comes, it finds the heart and the soul is set at full liberty; not to live in sin, for he had it, but to serve God in love; be delights in God, he loves God, he loves to worship him in Spirit and in truth; and God be all his desire; he believes he was chosen in Christ before the founda. tion of the world, and can take all the promises to himself; and the more he speaks of it to others, the stronger this witness is felt, and he dwindles away to nothing in his own eyes. But this is not all, for this bles sed Spirit leads us forth in faith to mount Calvary, and when we see, and feel all our sins, cancelled by the suf ferings of the Lord Jesus, that he made an end of sin for us; that be made reconciliation, and iniquity, for us; that he brought in an everlasting righteousness for us; for he it is that testifies of Jesus, not only in God's word, but takes the word and applies it with power to our hearts, and without this the, scriptures are a dead letter. Now at times, the good Spirit withdraws, and we do not feel this comfortable witness; but although he withdraws, as to his comforting presence; yet not as to his supporting, and strengthening presence, so that he never wholly leaves us, and deal ing this way with us, makes us so much more highly prize our liberty, and makes US walk cautious, lest we should offend him; hence the caution "grieve not the Spirit of God whereby ye are sealed" &c. I shall never forget a blessed experience I had some years ago, when on Easter Sunday, I was led by this blessed Spirit, deliberately to nineteen things, which I could clearly see and feel, that I had in Christ Jesus, before the foundation of the world; and that they all came by his resurrection from the dead; and on Easter Monday, he led me to trace the Saviour from glory into the world, and all through his birth, life, sufferings, death, resurrection, and ascension to glory for me, and I felt such meekness and brokenness of spirit, as I never can describe; thus I have hinted briefly at a little of these two marks, faith in Cbrist, and the witness of God's Spirit; hence, the apostle says, "having predestinated us to the adoption of children: &c," and this is the Spirit of adoption, which we have, and proves we are children," because ye are sons (by predestination) God bath sent forth the Spirit of his Son. into your bearts, crying Abba, Father, and the Spirit itself beareth witness, with our spirit that we are the children of God, and if children, then heirs, heirs of God, and joint heirs with Jesus Christ." Oh for more enjoyment of these things. T.-What are the riches, honours, and pleasures of this world compared with these things; truly they all appear like childish nonsense, and far, infinitely far more beneath a christian, than the toys of a child is to a man of great wisdom and knowledge; blessed be God, I do believe that I know something of these precious things, and have called God my Father. 0.-I really believe you do, and may the Lord increase it in us both, but I will come now to a 3rd mark of our being the children of God; and Supplement 1844. therefore the Lord will try all this work, in the furnace of affection, and sometimes the furnace will be exceeding hot, and we shall expect to be consumed; we now stagger at the promises, and fear we have been only deceiving ourselves, and that our experience is not genuine; and up rises such a wretched crop of evils, as terrifies, and affrightens us, and we feel such enmity as if we hated God, and all that is good, and as if we should take offence at Zion altogether; indeed the feelings are too dreadful to describe. Satan now comes as an accuser, and he harrows up all that he can, all our backslidings, which appear innumerable, our idols, uncleanness, filthiness, pride, rebellion, unbelief, hardness of heart to God and his family; when hell comes another way, and tempts us to lightness, and levity, and blasphemous thoughts, all this time we feel as though we were on a high building, and as though the next step, would cause us to fall, and dash us to atoms. Satan comes now in holy orders, and tells us what a christian ought to be, and sets us comparing ourselves with the marks of God's children, that are under the influence of grace; and here we look till despair makes great head against us, for cur hope appears gone, and we say with Job then is their inheritance? It is no less than God himself, as the God of all grace and glory, making over himself to them, as their eternal all. And here, as in an heavenly rapture, we may cry out concerning it, as the children of Israel about their manna, What is it. What is it. Exod. xvi. 15. Yea, lost in a sweet surprize, we may even sit down in silence. For who by searching can find out God, who can find out the Almighty to perfection?” There are such heights, depths, lengths, and breadths of boundless love displayed therein which infinitely surpass the highest knowledge of the most spiritual and intelligent creatures. Eph. iii. 18, 19. The saints swim in this ocean; and find it to be an immense sea of life, love, joy and glory; the depths of which are unfathomable, its breadths immeasurable; its lengths eternal; and its height, infinite. When the Lord speaks of himself as the God of his people Israel and their transcendent glory above those nations that served dumb idols he says But the portion of Jacob is not like them: for he is the former of all things." Jer. x. 16. As if the Lord should say, It is I. myself, whose name is Jehovah that am the portion of my people. It is the former of all things, the creator and possessor of 66 heaven and earth, whose name is I Aм. Exod. iii. 14. that have fulness of being in myself, and give life and being to all creatures and things at my pleasure, and am therefore able to give the most substantial being to all that vast happiness, I have ordained, for my people, in providence, grace, and glory. So that in me they have a transcendent and everlasting portion. And when once this joyful sound is proclaimed by the blessed Spirit in the hearts of God's children, oh, how it revives their drooping souls. It raiseth them up from under all sorts of discourage. ments, in holy boldness, and joyful triumph of faith, with the Psalmist, My heart and my flesh faileth: but God is the strength of my heart, and my portion for ever." Grace and glory are the essential perfections of God's nature. And thus he proclaimed his name, or the perfections of his nature by which he would be known to Moses. The Lord, the Lord God, merciful and gracious" and mercy and grace, here, are his nature Exod. xxxiv. 6. And he is said to be the God of glory," Acts vii. 2. that is, the God of glory essentially. Grace and glory in God, are Himself He is all his perfections. 1 John iv. 16. The original of all our supply is according to, or out of the riches of Jehovah's nature. And it is by and through Christ, as the way of communication. Thus the Lord God will communicate grace and glory to all his children, through time, and to eternity. All the infinite perfections of his nature are made over to us for our good and advantage. And what he is in his communicable attributes, he is both for us and to us. It is the fulness of God in Christ, in grace and glory, that is the infinite ocean that filleth all in all Eph. iii. 19. We are heirs of God, of all his riches, and joint heirs with Christ. The riches of Christ as Mediator, and ours in him are unsearchable, as the man Christ stands personally united to the .. godhead; and we are united to the person of Christ. Christ stands in God the infinite ocean of grace and glory; and we in him as the medium of communication. But oh, the unspeakable blessedness of the heirs of God, in that they have himself as the God of all grace and glory for their inheritance. With what inexpressible joy, may we draw water out of these wells of salvation. Isaiah xii. 3. When the vessels of mercy are cast into the endless, boundless, bottomless ocean of Jehovah's glory in Christ, for which they were prepared; with what inconceivable pleasure will they take in a full variety of glory to the utmost of their vast capacities, without the least fear of waste, or diminution to eternity; while their God is their glory. It must needs as one says, be enough for us, for it is enough for God himself to eternity. What ever Jehovah is in his own nature, that he is to us in Christ, as he is ours in an everlasting covenant. Is he good, that he is for and to us. The infinite goodness of his nature, as made ours in covenant, is the source of all our happiness Psalm cxix. 68. And as God is good for us, as the immense ocean whence all our supplies come: so he is good to us, in that he communicates of his good ness through Christ by the Holy Ghost, in his new creation work within us whereby he implants, and maintains a principle of goodness in our hearts. Gal. v. 22. Is God love? This he is for us, in all the out-goings of his heart towards us. And he is also love to us, in that he sheds abroad his love in our hearts whereby he forms his lovely image there; and causeth our souls to love him again, as being enkindled with his own love 1 John iv. 9. Is Jehovah merciful? This is he for us. And it is from the greatness, freeness, fulness, and eternity of his mercy, as made ours in covenant that he pardoneth all our sins, healeth all our backslidings, pitieth us in all our all the acts weakness and delivereth us out of all our distresses. And as in the infiniteness of his bowels he is mercy for us, so also he is mercy to us, in that he makes us as his children, to bear some resemblance of our merciful Father. Luke vi. 36. Is he gracious? He is so for us, in of his grace without us. And as such he is the fountain of all grace to us, and in all the works of his grace within us. And is our God, glorious in himself as the God of glory? As such, he is an ocean of glory for us to swim in. And an ocean of glory to us, so as to fill us with glory. Again, is he light? The uncreated fountain of it. This he is to us in Christ. As such he will be the object of our eternal complacency. And he is also light to us, when as the Father of lights he communicates light, by creating a divine principle of light in our hearts, and by carrying on this light of life here in grace till we enter upon the full possession of our inheritance in the light of glory. God, as light, darting forth the rays of his glory through Christ, is light for us to behold 2 Cor. iv. 6. And he by the transforming glory of his light displayed, is light to us by way of communication, so as to make us light in the Lord. Is he life or the living God? This he is for us, as he is ours in Christ. hid with Christ in God." And as he is the original fountain of life for us, spiritual, and eternal: so also he is to us, in the communications of it through Christ. Is he the Lord God Almighty? This he is for us, in all his works of providence, grace and glory. And as the Lord God omnipotent, he is strength for us, so also he is strength to us, in that as the strong God, he is our rock to secure and defend us. Psalm xciv. 22. And influentially he is our strength to make us strong. He puts strength into us, we derive all our grace-strength either to live upon him or to him; to walk with him in sweet commu our life is |