and natural foundation of these words of Christ, as well explained by holy Paul, 1 Cor. 2, of which more will be heard hereafter.
Behold, brethren in the Lord, all who would rightly understand the meaning of the words of Christ, above cited, should know that Christ does not point to the Jewish custom, in regard to the heathen and publicans in the time of Moses and of the prophets, but to the custom of his own times; and, he should first, make a distinction between the heathen and publicans, and not consider them as one people; and then well consider, and judge according to the Scriptures, how those two classes were dealt with at the time of Moses and the prophets, before the scepter was taken from them, and they were placed under the yoke of the Romans.
In the first place, it is incontrovertible, that the heathen were not of the seed of Abraham, Isaac, and Jacob; that they were uncircumcised, without God and religion, and without law, nay, a people that was no people, as Moses says, Deut. 32: 27. Thus it is, in the second place, incontrovertible that the publicans and sinners were of the Jews. For Luke says, That the publicans came to John, that they might be baptized. Again, That the publicans justified God, and that they were baptized with the baptism of John. Again, All the publicans and sinners came to Jesus to hear him, but the heathen did not come to John and to Christ. Therefore it is manifest that the publicans and sinners were not heathen, but Jews. It is also apparent from the case of the sinful woman and from the publican, Matthew, who was chosen an apostle of the Lord; and no apostles were chosen from the heathen. This is manifestly true, Eph. 2: 12; Luke 3: 2; 7: 29; 15: 1.
Inasmuch as the Gentiles and Publicans were two distinct people as has been said, and we should turn to the law to ascertain the freedom of the Jews, in regard to the Gentiles, then we must also, in the same manner, ascertain the action of the Jews in regard to the Publicans, after the law; for the one word is as valid as the other, because they are both produced and attested by the mouth of the eternal Wisdom.
We are aware, beloved brethren, that Moses, in his law, allowed a great deal of liberty to the outward Israel; to have intercourse with the Gentile nations, as in buying, trading, and usury. But, besides, we also know, that he rigorously judges the willful and open transgressors, by the testimony of two or three witnesses, unto death, without mercy, according to his law, Deut. 17: 6; 2 Cor. 13: 1. If we were to understand the beforementioned words of Christ, Matt. 18, as being of the same nature and rigor as those of the law of Moses, then it would follow, first, from the word heathen that we were at liberty to deal with the apostates, as far as regards daily intercourse, as Israel was at liberty to deal with the heathen. And secondly, from the word publican it would follow that we should stone and kill the apostates when their apostasy was established by two or three witnesses. But it would not be proper to take too much liberty with them, and to put them to death. Taking life, is also quite inconsistent with the nature and doctrine of Christ, "For the Son of man is not come to destroy men's lives, but to save them," Luke 9: 56.
Let every one take heed; for if he take the word heathen alone, and judge that according to the law of Moses, and except the word publican, then he does not wrong man, but the Son of God, and disgracefully annuls his holy word and truth. For he says not, Let him be unto thee as a heathen, but "as a heathen man and a publican." Christ says, "Heaven and earth shall pass away, but my words shall not pass away." Therefore it is very advisable not to break the word of Christ Jesus; but to set aside human understanding; to acknowledge the truth; give heed to Christ Jesus; and believe and obey him; for then he will be likened unto the wise builder; if not, his house will fall, and "great will be the fall thereof."
Further, most beloved brethren, we understand that there are some who comprehend these words of Christ, so that we are not bound to shun an apostate and impenitent brother, further than the Gentiles now shun the Gentiles, or fornicators shun adulterers and drunkards, whom they, perhaps, call the publicans. Such, I would earnestly beseech and exhort, first, to consider this mat-
