bath. Dr. Ryland was twice married, and has left a widow, with two sons and three daughters, to lament his loss. A more extended account of his life and writings may be expected shortly to appear, Thursday, June 2, in a spot which | Robert Hall, was preached at had been chosen by himself near Broadmead on the following Sabthe pulpit in Broadmead Meeting House. The funeral was attended by the bereaved family, the students in the academy, with a great number of the members of the church, and other friends. The Rev. Joseph Hughes of Battersea, and the Rev. Thomas Rob-prefixed to a selection from his erts of Bristol, engaged in prayer sermons, to be published by subon the mournful occasion, and an scription, under the title of Pasaffecting address was delivered by toral Memorials." He had long the Rev. Isaiah Birt of Birming- been engaged in compiling a Heham. All present were in deep brew Lexicon, on the plan of mourning, and each seemed to feel Robertson's Thesaurus Linguæ that he had lost a beloved friend. | Sanctæ, which is left in an unfinThe funeral sermon, by the Rev. Ilished state. [Lon. Bap. Mag. RELIGIOUS COMMUNICATIONS. For the Am. Bap. Mag. ON CHRISTIAN WATCHFULNESS. Ir is too obvious to need a remark, that peculiar duties are imposed upon us by the peculiar relationship which subsists between those who are united in the fellowship of a christian church. They are bound together by the tenderest of ties, they are united by an affinity which death cannot sever, and which the judgment day shall render inseparable. And hence arises a multitude of duties which each one owes to every other who professes the religion of their common Master. Need we remark how often they are exhorted to be kind to each other, to be pitiful, to be courteous, to have not the cold hearted complaisance of the world, but fervent charity among themselves, to do good unto all men as they may have opportunity, but especially to the household of faith. We all remember the dying command of our ascended Mediator, "These things I command you, that ye love one another." But there is a duty springing out of this general command to love the brethren, which in the present state of imperfection is of very pressing obligation, and which, from that very imperfection, is also very much neglected. We are all weak in every thing that relates to our duties to God. We are all exposed to temptations, which to any one of us may at any time be fatal. We are so weak that Christ hath ordered us to be collected into companies, that the strong may bear the infirmities of the weak, and that each one may reciprocally uphold and be upholden by the strength of those about him. This is a part of the design of the Christian church. By uniting his disciples together in collective communities, Christ intended not only that each one should keep himself, (this might have been done without any such community,) but specially that each one should, by every means in his power, keep his brother from falling. In other words, one of the great objects for which believers are collected together in separate churches is that they may mutually guard each other from sin, and excite each other to holiness, or, in a It is word, it is, that they may exercise | circulation may injure, and asover each other a constant spirit certain its truth, or strive to of christian watchfulness. bring him to repentance. to some remarks upon the nature of this duty, and the obligations to perform it, that we would invite the attention of your readers. We will, however, remark at the outset, what we do not mean, by christian watchfulness. We do not mean a spirit of prying, busy curiosity, which delights in nothing so much as in finding out something to the injury of another. Were this christian watchfulness, it would rarely be difficult to point out a sufficient number who performed it most faithfully. We see men in all the relations of life, and we find them even in the church of Christ, who seem to be the common receptacles for all the scandal and all the unkindness which is current in society. They know, and they will take pains to know, every thing which might injure the character of another, whilst they forget, and they care not to inquire for, ought which might be heard of to his advantage. They are the common sewers of community, into which every thing offensive seems of necessity to settle. I need not| say, that these are not the men whom we would point out to you as examples of christian watchful ness. Nor do we mean to recommend that spirit which is always ready to circulate an evil report against a neighbour or a brother. There are inany among us, who though they will not be at the pains to search out a story of defamation, are perfectly willing when it is brought to them, to put it into more rapid and more widely extended, motion. They may tell it under semblance of secrecy, or they may suffer it to glide along in the course of ordinary conversation; but one thing they will not do, they will never go frankly and honestly to the man whom its Nor again do we mean that spirit of captious watching, which is frequently maintained for no other purpose than the gratification of envy. There is enough of of this also in the world; yes, enough and to spare. If the character of another be fair, or especially if his reputation be unusual, you will easily find men and women who will fix on him a very steadfast and watchful scrutiny. It is not that they may observe what is excellent, nor is it that they may profit by his example, but it is that they may discern what is defective, and thus relieve, in some degree, the pain which is inflicted by their own acknowledged inferiority. As the man is well esteemed, they wish also to know what are the points on which he may be esteemed not quite so well. And this is not for the sake of telling it, but of being able to moderate the praise to which he is exposed, and to manifest a shrewdness too vigilant to be deceived by the ordinarily received opinions of the day. And now if it be asked what we do mean by christian watchfulness, we would say, we mean by it that christian faithfulness which shall prompt us to make use of whatever we may know about another, honestly and kindly for his good. It will not seek for causes of scandal. It will not easily believe an ill report. It is, in the first place, characterized by that charity which is kind, which envieth not, which seeketh not her own, which is not easily provoked, which thinketh no evil, which rejoiceth not in iniquity, but rejoiceth in the truth; hopeth all things, endureth all things, beareth all things. But whilst it is thus charitable, whilst it will always hope for the best, it is associated also with that wisdom from above, which is first pure, then || inuendo. peaceable. So soon as it has as-selves. certained facts, and no sooner, it it again. It will serve, however, to illustrate the nature of the duty yet more fully, if we inquire how extensive is the sphere within which the gospel requires it to be performed. We suspect it ourAt last we see it, we see We can doubt of it no will act. It is honest, candid, longer. Now, I ask, what in such sincere. It will not suffer sin a case as this, is the duty of a disupon a brother. It will go to himciple of Christ towards such an and tell him his fault afone, and erring brother? and yet more, not merely tell him, but urge him what is his duty towards the Masto repentance. It will try to ter whom they both profess to save that brother; and it will not sit serve? Is it right to go about and down contented, until every means spread the report of his sin and has been tried to bring him to re- his danger? Is it right to see it, formation. and fold our arms in quietness, whilst a brother is hastening to destruction? Is it right to excuse ourselves under the plea, that it is the duty of others as well as of ourselves, and like the Priest and the Levite pass by and leave him to perish? No, this will not do. Nor will it do to say, We cannot converse with him, for we should feel so badly. When Christ commands you, he makes no exceptions because of your feelings. Your feelings are not your God, and you have no right to obey them and disobey Christ. If ye do so, ye yourselves must answer it to him. In what respects then are we required to watch over a brother in Christ? 1. I answer, to watch over his actions. Many a man who professes the christian name, is addicted to habits, which if not sinful, are inexpedient. They may grieve the minds of his weaker brethren. They may give occasion to the enemies of the cross to speak reproachfully. The man himself may not know it. He may have lived in other places The command of Christ is plain, and he means that you should obey it. Tell him his fault, saith where it would not have been re- the Lord, between him and thee marked, or he may have been ed-alone. If he hear thee, thou hast ucated under circumstances which gained thy brother. And no man never taught him the evil. What can answer it to his conscience he wants, is to be informed of and to his Saviour, if he do not, to the true state of the case, and all the full, obey this saying. would be immediately corrected. And shall his brethren, who see all this, look upon it with indifference, and talk about it, and pro- Here let me not be misunderfess to lament it, and never at-stood. I do not mean to uphold tempt his amendment? Shame upon such false forbearance. Shame upon such cruel, such unhallowed lamentation. 2. Christianity imposes upon us the duty of watching over the conversation of our brethren. that envious captiousness which shall make a man an offender for a word, and which is always ready to interpret a slight indiscretion But it may be that the action into a flagrant offence. Allowanis not merely inexpedient, it is ces are to be made for habits of sinful. A brother is falling into education, for age and for mana habit which will ruin his charac-ners of life, for without making ter and destroy his soul. We these, who can judge correctly. hear of it by rumour. We are But when all of these are made, it reminded of it by question, and by may be yet evident, that many things in a brother's conversation are unbecoming the sobriety, the purity, or the reverence for divine subjects which becomes a disciple of Christ. In such a case, it is most manifestly the duty of a christian to see such a brother, and plainly and explicitly tell him his fault. He ought to know that it is so, and he ought to know that it is observed. The very knowledge of this may cure the evil. And remember, if this evil is at work, and you do not arrest it, a portion of the sin is at this moment lying at your own door. And yet more, we ought to be watchful over the hearts of our brethren. And here I must beg again not to be misunderstood. I do not say that a church, much less an individual, is vested with an inquisitorial power over any man's conscience. Conscience, be it remembered, bows in homage to no Being but the uncreated God. God requires that we should be religious, but he hath not told us to have our religion shaped after any man's dictation. If I am giving evidence of piety, no one hath any authority to require that it shall be in the precise mode which he shall ordain. God hath given his servants talents to each according to his several ability. These talents may be differently applied; the thing which he requires is, that they may be employed for him. Due consideration is then to be given to this important fact. Who art thou that judgest another man's servant? To his own master he standeth or falleth. But after this allowance has been made, there is yet abundant room for the exercise of christian watchfulness. A brother may without open sin give evidence that not merely his mode of exhibiting religion is not such as the gospel approves, but that there is doubt whether he be influenced by religion at all. He may have neglected the assemblies of the saints. He may be forsaking the meeting for prayer. He may be withdrawing from the associations of his brethren, and choosing out his most intimate acquaintances from among those who have no hope, and are without God in the world. He may be exhibiting to his most intimate friends, an example of deep-rooted and affecting worldliness. Now we say, this is evidently a case which calls for the exercise of Christian watchfulness. There may, however, be much by which it is marked that can be known only to his nearest connections. Many of his brethren may see it only at such a distance, or be so imperfectly acquainted with his circumstances, as scarcely to be able to decide how far he is sinful. It becomes then specially the duty of those who know him the best, and who have been able to observe his falling away from God, to set before him his sin. And let not any one under this remark himself from his duty. I ask, Do you know, or have you good reason to believe, from all that you have seen and heard, that a brother is losing or has lost the joy of God's salvation? After making every allowance which charity can suggest, is this conviction fairly forced upon you? you are then the man on whom this duty devolves. You are called upon to set before that brother his sin, and to stir up his mind by way of remembrance. You cannot be held guiltless by the law of Christ, if you do it not. excuse If then it be asked, how extensive is our obligation to the practice of this duty, we answer, It is as extensive as the knowledge that Providence has given us of the need of it. We say, knowledge which Providence has given us ; we do not mean hear-say. We do not mean to say, that you are to ad monish a brother on the report of || denomination, as by one of your every day's tattle. We say you own. Remember, then, that must know it, you must have evi- wherever Providence brings dedence sufficient to amount to cidedly to your knowledge the probability, that he is truly the fact that a christian is injuring object of christian watchfulness; his profession, his being of anothand when you have this, your er denomination does in no wise duty is plain. God has put you release you from your obligations in possession of this very knowl- to him, or from your duty to edge, and he has done it for this Christ. The body of Christ is one, and if you belong to it, you will feel the wound inflicted on the remotest member. Wherever and whenever it is in your power to be of use to any disciple of Christ, by so putting it in your power he intended you should benefit him. particular purpose. You must make it a benefit to this brother's soul. The more defined range for the exercise of this duty is, as you may suppose, among the members of a particular church. They are bound together by unity of faith and agreement in practice. They Besides these, there is another are voluntarily associated for this sphere for the practice of this duty very purpose, their mutual edifi- more restricted, it is true, but of cation. It becomes them, there- yet stronger obligation. I refer fore, specially to exercise this to the more limited circle of intispirit of watchfulness over each mate acquaintanceships. In a other. Each one is responsible church there are generally some before God and before men for with whom, from habits, or occuthe behaviour of the other.pations, or education, or age, wę They have promised to do it, and are more particularly intimate. they cannot fail, without flagrant Thus a church is divided into sevdereliction of duty. They are, eral smaller and more closely unimoreover, or ought to be, ac-ted circles of personal friendship. quainted with the character and circumstances of each other, and if they fail in the duty of christian faithfulness, so far as this part of mutual edification is concerned, the bonds which unite them together might as well be severed. The members of each of these little communities are more particularly acquainted with the joys and the trials, the afflictions and the prosperity of each other, and cannot be ignorant of each other's peculiar habits and individual failBut besides this, there is a ings. On every one of the memwider range to which this duty is bers of such an association does to be extended. It is the duty of the duty of christian watchfulness every disciple of Jesus Christ to specially devolve. Besides the seek the edification of every other bonds of christian discipleship and disciple. You have no right to of church membership, Christ hath suffer a brother to ruin his charac- united them by the ligament of ter and his soul by sin without an personal affection. His object attempt to save him, because he in this was the special improveis not of your communion. He is ment of each other in personal a professed member of the body piety. If, in such a case as this, of Christ, and if one member ye do not deal with each other suffer, all the members suffer with frankly, if ye do not watch over it. The cause of Christ is as each other for your mutual good, much injured, and the honour of if you suffer sin in a brother, withreligion as truly compromised by out affectionately setting before misconduct of a man of another || him the admonition of christian |