Lord God shall give unto him the throne of his father David, and he shall reign over the house of Jacob forever." Unless, then, we identify the throne of David with that of the Eternal Father, which would be blasphemy, we must acknowledge that the session of Messiah on his own throne, is a distinct event, and belonging to another period.

The judgment in Matth. xxv. 31, commences therefore when the Son of Man sits upon the throne of his father David. Now, is any light thrown upon the chronology of this stupendous event by other passages of Scripture? In Matth. xix. 28, will be found the following remarkable words, spoken by our Lord to his Apostles: "Verily, I say unto you, that ye which have followed me in the regeneration, when the Son of Man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel." In the parallel text of Luke xxii. 28, 30, there is to be found the additional circumstance that it is in the kingdom of our Lord that this promise is to be fulfilled: "Ye are they which have continued with me in my temptations, and I appoint unto you a kingdom, as my Father hath appointed unto me, that ye may eat and drink at my table, in my kingdom, and sit on thrones, judging the twelve tribes of Israel." Now the precise time when this kingdom of the Son of Man shall be established, is manifest from Dan. vii. 13, 14, wherein the prophet sees the Messiah brought near to the Ancient of Days, and there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him. And that this event coincides with the beginning of the Millennium is generally acknowledged as a main and leading principle of prophetic chronology, even by the opponents of literal interpretation. We read of no other kingdom given to the Son of Man than the one mentioned in this passage of Daniel, and the corresponding texts of the Apocalyse; and at the close of the dispensation of the kingdom, we learn that he delivers it up to the Father, that God may be all in all, 1 Cor. xv. 24.

For the Millennial Harbinger.

CHURCH DISCIPLINE-NO. II.

THE government of KING MESSIAH is an absolute monarchy. The constitution and laws by which we and all his subjects are to be ruled, have become matters of unalterable record. He first came to fulfil the constitution and laws given to Israel. This he perfectly did, and produced testimony to demonstration that he was the sum and substance of the first covenant given to the Jewish nation; that he was the Ambassador of God to frame the constitution and laws for the government of all his subjects to the end of time, and the means by which they were to be handed down to us, and to be carried into effect among us. He first inspired twelve men of like passions with ourselves, placed them upon thrones, (Matth. xix. 28.) to give laws and statutes for the government of his subjects. These laws we all have. Whatever command, statute, promise, rule, or example left on record

by them, was for our government, comfort, and instruction in righteousness. It is now to the law and testimony we must make our appeal; and if we speak not according to this word, it is because "there is no light in us."

The question now arises, What commands or examples have we on record for the government of the church of Jesus Christ? We shall refer to the Acts of the Apostles to give an answer, binding on all that acknowledge the authority of Jesus Christ and his Apostles.

In the first church planted by the Apostles, which was at Jerusa lem, we have no evidence of a majority ruling the minority. It appears that when any one departed from the principles proclaimed by the Apostles, they pronounced the judgment of God upon them, (Acts v. 8. 1 Gal. vi. 9.) These were individuals that had embraced the gospel proclamation. It appears that when the disciples multiplied so as to require aid, "the twelve called the multitude of the disciples to them, and said, It is not REASON that we should leave the word of God and serve tables. Wherefore, brethren, look you out from among you seven men full of the Holy Spirit and wisdom, whom we may appoint over this business; but we will give ourselves continually to prayer and the ministry of the word. And the saying pleased the whole multitude: and they chose," &c. Here we have the first example of choosing any officer to serve the brethren, or to superintend the affairs of the first church planted by the Apostles in Jerusalem.

The next church we have any account of is at Antioch, where there were several prophets and teachers. This church was instructed by the Holy Spirit to send Barnabas and Saul to the work whereunto they were called. They went forth by the authority of the church, as directed by the Holy Spirit, to perform the work assigned them. Having passed through many cities and the region round about, after suffering much, they returned, "confirming the souls of the disciples, exhorting them to continue in the faith, [the gospel,] and that through much tribulation we must enter into the kingdom of God." I presume these were members of the church that were yet to enter the kingdom of God. Let us not forget this. "And when they had ordained ELDERS IN EVERY CHURCH they commended them to the Lord, on whom they believed." They then sailed to Antioch, from whence they had been recommended to the favor of God for the work which they fulfilled.

This is a very interesting and instructive part of the Christian history. Paul, though an Apostle, with Barnabas, was sent by the church that was required by the Holy Spirit to send them forth to perform a certain work. They went forth by the authority of the church, after fasting and prayer, and then it is said they were sent forth by the Holy Spirit. They then acted in conformity to the established rules or regulations of the church at Antioch, sanctioned by the Holy Spirit. They ordained not an Elder, but ELDERS IN EVERY CHURCH, and returned to give an account of their work which they fulfilled. This shows for what purpose the church fasted and prayed, and laid their hands on them—not to ordain them as ministers of the VOL. III.

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word, but for a blessing upon them to enable them to perform this mission; and they returned after fulfilling the commission, and gave an account of their stewardship to the church. This is reason-this is revelation. When the nation, by its President, sends a minister to any court, his work is laid out for him. When he has fulfilled it, he returns to give an account of his work; then his commission ceases. Such is the example Paul and Barnabas have left for us. We shall attend to particulars in our next.

DIDYMUS.

For the Millennial Harbinger.

CONTROVERSY.

"Think not that I am come to bring peace to the earth. I came not to bring peace, but a sword. For I am come to make dissension between father and son, between mother and daughter, between mother-in-law and daughterin-law; so that a man's enemies will be found in his own family. He who loves father or mother more than me, is not worthy of me. He who loves son or daughter more than me, is not worthy of me. He who will not take his cross and follow me, is not worthy of me. He who preserves his life, shall lose it: but he who loses his life, on my account, shall preserve it."

Prince of Peace. LETTERS TO “A MISSIONARY ON FOREIGN SHORES."

Dear Brother,

LETTER I.

HARTFORD, (Con.) April 29th, 1830.

I ONCE thought that no one in this our enlightened land, could be opposed to missionary operations, but from depravity and ignorance: I once felt that it might be my duty to go myself as a missionary to Burmah: and till recently, have advocated and contributed to your support. I have done what I could. The last year, twenty dollars, cash: this year, my last and best gift, thirteen dollars, books -viz. one New Testament, Campbell's translation, $1,25; one Hymn Book, 00,25; three Debates, (with Walker, with M.Calla, and with Owen,) $4,50; and the Christian Baptist, 7 volumes, $7,00. I send these books to you, because I wish you to read them-condemn them not unread.

"I once thought, felt," &c. I now think and feel differently. I think there are many, enlightened in the scriptures, who, from the best of motives, are opposed not only to the modern popular missionary operations, but to all the sectarian "benevolent schemes" of our time. The church of Jesus Christ, the pillar and support of the truth; the ancient gospel, and a restoration of the ancient order of things, engross all their thoughts: and the number of these is rapidly increasing; and THEY WILL INCREASE, the kingdom of the clergy, of the sects, and of every other kingdom which opposes, shall be wholly subverted. "Great is the truth and mighty above all things, and will prevail." The books I now send are my last and best gift to the Burman mission-I

do not say, the last that I shall ever give; but the last at present. I have ever loved you as a Christian, and, as such, still love you. I have deeply felt for you in your many labors and trials. I venerate the name for the devotion of Judson, and would to Heaven there were thousands such: but to the system of things under which you act, and by which supported, I cannot any longer, conscientiously, contribute my mite.. Read the CHRISTIAN BAPTIST, dear brother, and count not him an enemy who tells you the truth.

We parted, I think, at H, N. Y.; and shall not again meet till we appear before the judgment seat of Christ: O, may we there meet on the right hand of the Judge, and be welcomed to the joys of our Lord!-After completing my theological course at H. I went on to W- -; spent about two years and a half at the CC-; gra

duated at B- Uin September, 1828; spent a little time with Dr. B――― at Salem, from whence I received a call to E, Me.; was ordained; took the pastoral charge of the Baptist church in that place; married me a wife; and received the liberal support of from $500 to $700 per annum till the 31st of December last; when, feeling it my duty, I resigned my pastoral charge, and took my dismission. I am now on my way to K- this state, where I expect to teach a school for my support, and preach and teach what I can on religion for nothing.

I would be happy to have you write me, and will expect a letter from you, as soon as you can tell me how you regard my last donation. Condemn not the books unread. Please tender my Christian regards to Mrs. W. and believe me your friend and brother,

To J.

P. S. Please direct your letter to S, Ms, care of Elder Z L. L

Dear Brother W

LETTER II.

F.

STURBRIDGE, (Ms.) October 3d, 1830.

I REGRET that I am obliged to send you three volumes of the enclosed unbound. I regret that they were not forwarded to you several months ago: but that I am so obliged to do, that they were not before forwarded, is not my fault. I sent them to Boston about the 1st of May last; requested, and so far as money was needed, provided for their being bound and forwarded: but,

"Honesty is the best policy," (said Mr. Lincoln to Mr. Wheelock, when delivering them up to return them.") "The plain truth is, I did not like Mr. Campbell's books very well, and therefore, did not wish to have any hand in disposing of them. Mr. Campbell is probably a friend of Mr. E- -s', and that's all well enough: but I have given the reason why I did not comply with Mr. E-s' request."

On my arrival at this place, on the 28th ult. I found them, cash and all, returned. But, (again,) encouraged by a note in the last Christian Watchman:

"The ship Sapphire will sail for Calcutta on the 15th instant. Letters or parcels for the Missionaries in Burmah will be forwarded, if they are sent to the Baptist Missionary Rooms, 52, Washington street."

I again forwarded them, with the hope that you may ere long receive them. I do not expect that you will, at first glance, like any better than Mr. Lincoln: but my last request is, condemn not the books unread.

Yours in the hope of Immortality,

FRANCIS.

P. S. I enclose, also, "The Millennial Harbinger, Extra, on Remission of Sins."

"PIETY BETTER THAN CONTROVERSY."

F.

[THE SENTIMENTS CONTAINED IN THE MISSIONARY'S REPLY.] "THE following sentiments are contained in a letter from a Missionary on foreign shores, addressed to a friend in this country. They will be read with interest, as exhibiting in what light a person now wearing out his life in the cause of Christ, views the efforts of those professed laborers in the vineyard of our Lord, whose chief object is not the increase of piety nor the conversion of souls. The striking remarks relative to the support of Missions, are recommended to the special and prayerful attention of every christian who is quieting conscience with objections to the Missionary enterprize, while neglecting to assist in sustaining it.-Am. Bap. Mag."

"A few days ago I had the pleasure of receiving your two letters, one dated April 29th, 1830, and the other October 3, of the same year, accompanied by a small box containing the Christian Baptist, and other works of Mr. A. Camp. bell, which you say is your "last and best gift to the Burman Mission." You will not expect, of course, that I shall now tell you, unqualifiedly, what I think of these writings; for as yet, I have not had leisure to examine only a few pieces which they contain; and as you exhort me 'not to condemn them unread,' so you will not expect me to approve them unread. I do not think, however, that it requires we should read the whole of such a work, in order to judge whether it is likely to be profitable to us. You know that when I was in the Seminary at I was extremely officious in all matters of theological dispute; if with the same zeal, I had spent as much time in striving to subdue the evil propensities of my depraved nature, and to promote a devout and holy temper of soul, as I did in speculating upon those truths to which human reason ought to bow without the least demur, because revealed in scripture, I do sincerely believe the Holy Spirit would have enlightened my mind, and have given me an incomparably better knowledge of the deep things of God, than I have now obtained. I see my folly and lament it. Considering the shortness of our life, the immense depravity of our natural minds, and the difficulty we have in subduing a single one of our deep-rooted selfish principles, it appears to me, that instead of becoming allies to others in their contentions, it is our wisest course to turn our weapons against the all-destroying enemy within our selves. When we get to heaven, where nothing in our characters will weigh at all, except our personal attainments in holiness, will it not seem to us exceedingly unprofitable to have been so busied, during our life on earth, in discussing matters of church order, whether this or that creed ought to be adopted, or whether none at all; whether ministers ought to have a collegiate education or not; whether they ought to be supported or not; and such like things, that we had no leisure to subdue our own spirits, and seek after those degrees of personal piety to which eminent saints have attained. It matters not whether it be one object or another which occupies our attention, if our minds are there.