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Christian fellowship than faith in the Lord Jesus Christ, love, and obedience to him according to the Gospel, and love to his people.

She rejects all human inventions, and sectarian peculiarities, commandments of men in religion, and acknowledges no doctrine or ordicances but those that are revealed in the word of God, and which are manifested in the words and sentences, facts, statements and connexions in which they are made known in the fixed style of the Holy Spirit, regarding the word of God revealed to the Apostles and Evangelists in the New Testament, as the proper expounder and interpreter of what is written of Jesus Christ by Moses and the Prophets, and in the Psalms in the Old Testament.

She holds Christian fellowship in breaking of bread with all the saints of God who have made a profession of faith in the Lord Jesus Christ, and are orderly members of some church, and who hold fellowship with

the Apostles and Evangelists in what they heard, saw, looked upon and il handled of the word of eternal life, and which they have declared and

written 1 John i. 1, 4, and who consider themselves as directly under

the authority of Jesus Christ as the one Lawgiver, and the autor and ! finisher of their faith, and acknowledge the obligation and duty con

scientiously to practice the ordinances and duties of the Gospel, as they are, or shall be, made known to them in the word of God: being confidently assured that schism is a sin, and that the Lord Jesus Christ has given no power or authority to any individual, or association of men, to compromise away, or to alter or modify any truth in doctrine, ordinance, or duty, to promote fellowship or union, and that Christian union, through the word of the Apostles, by faith in Jesus Christ and the government of the perfect law of liberty, is the only one practicable for the glory of God, the happiness of the saints, and the conversion of the world as is evinced in the intercessory prayer of Jesus Christ, John xvii. 20, 21.

This church admits none to membership until after they have been immersed on a profession of their faith into the name of the Father, Son, and Holy Spirit.

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THE WHEAT AND THE DARNEL. OTR Saviour's parable of the wheat and the darnel (Math. xiii.) is often misunderstood and misapplied. This is done whenever it is used to justify fellowship with one who has dishonoured the Christian profession. And the chief reason of it is, that the phrase kingeom of hearen" and the term church,are supposed to express the same idea.

This, however, is an error. The compound term kingdom" always presents at least three cardinal ideas--KING, SUBJECTS, and TERRITORY, without which we cannot conceive of the existence of a kingdom. The

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**s mute, Reply. Illustrations, similitudes, comparisons, and pa

feeble, drawn from facts, or things real, otherwise they are worse last

- they are deceptions. To explain, illustrate, or set forth a hy. Hold by an hypothesis, would not be more unsatisfactory and powerless, to explain a fact, a doctrine, an institution, an event by an imaginative creation.

There are the points in a parable or comparsion which are to be illustrated or set forth, and these are to be compared with the fact, or the reality, or the thing introduced for illustration. All the rest is but the omament or drapery of the allegory or similitude. Our Lord's parables are all taken from nature, real life, or acknowledged fact, without a single exception, so far as I can understand them. For example—the parable of the Sower. Have we not the sower, the seed, the different sorts of ground, the different products, &c. in nature and fact? The parable of the Tares-Have we not a field, wheat, damel, harvest, reapers, &c. and is there not a resemblance between the wheat and darnel at first, and a danger of rooting up the wheat in pulling out the darnel ? The parable of the Sweep-net-Have we not such an instrument, fishermen, good and bad fish, and vessels, and dragging the net to the shore? In the parable of the Rich Man and LazarusHave we not rich Sadducees and poor Christians, high living, sudden death, angels, Abraham's bosom, hades, and future torment? The parable of the Prodigal Son-Have we not fathers, good and prodigal sons, repentance, amendment, forgiveness, &c.

Those who presume to except one out of all the parables of Christ, because it thwarts their views as an exception to a universal rule, had

word church or congregation in its widest sense can give the idea, only of the subjects of the kingdom. In the attempt to explain this parable, this is to be particularly noted in the first place.

In the next place it should be remembered that each parable has some special point of application, and is not to be applied in so bungling a manner to the whole subject. A parable or comparsion is like a lamp which can enlighten but one side of an object at a time.

To what part of the gdom of heaven then does the parable of the wheat and darnel apply? In other words, in what respect is the kingdom of heaven like a field in which wheat and darnel grow together and are to remain undisturbed till harvest ? It is plain there can be no comparison between such a field and the kingthe Lord Jesus. It is, or at least ought to be, equally plain to the least acquainted with the scriptures, that such a comparison cannot be instituted with regard to the subjects of the King, or what may be termed the church. Because, the church of Christ is supposed always to consist of those who are regenerated and have become children of God by faith—who are washed, justified, and sanctified ; and amongst whom no iniquity or iniquitous persons who will be tolerated at all. For there is a system of laws and discipline furnished to the church by which any wicked persons who come in unwares can be promptly excluded, and the scripture abounds with exhortations to purge out the old leaven" to " put away the wicked person,” to “ turn away from such," &c. Now in the parable, we have both wheat and darnel—the wheat designating the church, the subjects—the “children of the kingdom” as they are styled by the Saviour in his exposition of the parable, and the darnel representing the “ children of the wicked one,” both growing together and equally conspicuous, and we are expressly prohibited from rooting out the darnel. “Let them grow together” is the command. In this view consequently no discipline can ever be enforced against any offender however notorious—and to suppose then that the parable relates to the church is manifestly absurd and contrary to the whole tenor of the Scriptures.

When, however, the parable is applied to the territory of the kingdom, as the Saviour himself applies it, (for he says “ the field is the world.") all difficulty vanishes. We know that as it respects its territory, the kingdom of heaven is just like a field containing both wheat and darnel --that the righteous and the wicked exist together in the world, and must of necessity remain together until the harvest of the earth be ripe —until the “end of the world.” “I wrote to you," says Paul, 1 Cor. V., “ not to company with fornicators; yet not altogether with fornicators of this world, .or covetous, or extortioners," &c. " for then ye must needs go out of the world. But now I have written unto you not to keep company if any called a brother be a fornicator, or covetous, or a

railer, or an extortioner,” &c. " with such a one no not to eat.It is at the end of the world that the Saviour will give command to the angels, the celestial reapers, who will gather out of the sterritory of the kingdom all that offend, and cast them into the burning lake. In the mean time, however the church be kept purged from offenders by the means divinely appointed, and it argues great ignorance of the genius of the Christian religion, and of the Scriptures, for any one to attempt to justify corrupt communion by any means, and more especially by the parable of the "wheat and the darnel," which is so differently explained and applied by our Lord himself. See Matt. xii.

R. R.

QUERY AND REPLY. Query. Did the Lord never use things that had no real existence in his parables—or, in other words, had all the things mentioned in the parables a real existence ?

M. W.

Reply. Illustrations, similitudes, comparisons, and parables, must be drawn from facts, or things real, otherwise they are worse than useless

--they are deceptions. To explain, illustrate, or set forth a hypothesis by an hypothesis, would not be more unsatisfactory and powerless, than to explain a fact, a doctrine, an institution, an event by an imaginative creation.

There are the points in a parable or comparsion which are to be illustrated or set forth, and these are to be compared with the fact, or the reality, or the thing introduced for illustration. All the rest is but the ornament or drapery of the allegory or similitude. Our Lord's parables are all taken from nature, real life, or acknowledged fact, without a single exception, so far as I can understand them. For example—the parable of the Sower. Have we not the sower, the seed, the different sorts of ground, the different products, &c. in nature and fact? The parable of the Tares—Have we not a field, wheat, darnel, harvest, reapers, &c. and is there not a resemblance between the wheat and darnel at first, and a danger of rooting up the wheat in pulling out the darnel ? The parable of the Sweep-net-Have we not such an instrument, fishermen, good and bad fish, and vessels, and dragging the net to the shore? In the parable of the Rich Man and LazarusHave we not rich Sadducees and poor Christians, high living, sudden death, angels, Abraham's bosom, hades, and future torment? The parable of the Prodigal Son–Have we not fathers, good and prodigal sons, repentance, amendment, forgiveness, &c.

Those who presume to except one out of all the parables of Christ, because it thwarts their views as an exception to a universal rule, had

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