be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one, no not to eat." And if this be meant of a common table, the rule will surely apply much more strongly to the table of the Lord.

In the same chapter, the Apostle refers to a case of most shameful incest which had taken place among them, which he says was "not so much as named among the Gentiles." And he proceeds to give them express instructions how to deal with such an offender. "For I verily, as absent in body, but present in spirit, have judged already, as though I were present, concerning him that hath so done this deed;—in the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of our Lord Jesus Christ, to deliver such an one to Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus."

Of the same character are St. Paul's words to Timothy, when he commits to him the charge of the gospel ministry,-instructing him (1 Tim. i. 19,) to "hold faith, and a good conscience; which some having put away, concerning faith have made shipwreck of whom," adds the Apostle, "is Hymeneus and Alexander, whom I have delivered unto Satan, that they may learn not to blaspheme." Here again were such examples of gross immorality-blasphemy, putting

away a good conscience, and consequently making shipwreck of faith-as were totally inconsistent with the profession of Christianity, and could not be retained in the Christian church.

The expression, in both these instances, of delivering them unto Satan," may be understood either of subjecting them to bodily diseases, through the agency of evil spirits, over whom the Apostles had power; or in a more general view, of handing them over, or declaring them to belong, to the kingdom of Satan, as opposed to the kingdom of God in the dispensation of the gospel. And here, by the way, we may learn, that he who parts with a good conscience, is not likely long to "keep the faith." But if any man will subscribe what he does not believe, he has thereby put away a good conscience; and must, of course, make shipwreck of faith; and therefore no man of good conscience, or of Christian sincerity, should require such subscription of others, beyond the express teaching of holy scripture.

Of the instances recorded, and the descriptions given, of those who at that time thus made shipwreck of the faith, I will now adduce two or three examples from the apostolic writings.

"But shun profane and vain babblers,” saith Paul to Timothy, "for they will increase unto more ungodliness. And their word will eat as doth a canker; of whom is Hymenæus and Philetus, who concerning the truth have erred, say

ing that the resurrection is past already, and overthrow the faith of some. For of this sort are they which creep into houses, and lead captive silly women, laden with sins, led away with divers lusts; ever learning, and never able to come to the knowledge of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth; men of corrupt minds, reprobate concerning the faith." "There shall be false teachers among you," saith the Apostle Peter, "who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they, with feigned words, make merchandise of you."

Now these, and such as these, were the persons from whom the primitive Christians were exhorted to "turn away :"-these, and such as these, were the heretics they were taught to reject-" unruly and vain talkers and deceivers, who subverted whole houses; teaching things which they ought not, for filthy lucre's sake:”— these were the men who then made the Christian religion the instrument of their corrupt and selfish propensities; and who, by taking advantage of the weakness and prejudices of some, and by misrepresenting the conduct and principles of others, contrived to set Christians by

the ears, and to create divisions and scandals in the Christian church. And if there be any "vain deceivers," "men of corrupt minds," who are following the same vile practices now, "for filthy lucre's sake," they ought, by the same rule, to be carefully avoided, by all who wish well to the peace and the purity of the church of Christ.

I have now submitted to you the general rules of scripture discipline, designed to regulate the terms of church fellowship and Christian communion; together with a few examples of the primitive and apostolic application of those rules. And one would think that these rules, applied in the spirit of Christian truth and sincerity, Christian tenderness and charity, might be amply sufficient for regulating every act and instance of Christian fellowship.

Let us, my beloved brethren, as becometh the professing followers of Christ, learn to study, and, by the grace of God, to carry into practice, these important principles. Let us remember that, as the servants of the Lord Jesus Christ, we "must not strive, but be gentle unto all men; apt to teach; patient; in meekness instructing those who oppose themselves, if God peradventure will give them repentance to the acknowledging of the truth."

In all cases of private individual offence, it is our duty to act upon the rule of our blessed Saviour" If thy brother trespass against thee, go

and tell him his fault between thee and him alone if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.”

In all our public deliberations, decisions, and acts, as a church of Christ, regulating the concerns of Christian communion, let us desire ever to be guided by that spirit of truth and tenderness, which the gospel breathes throughout. In any case of public scandal, or gross immorality, we are bound to exclude the offender from the fellowship of the church, until there be tokens of manifest repentance and amendment. When any of our brethren may be overtaken in a fault, from the possibility of which none are exempted, it is our duty to "restore such, in the spirit of Christian meekness" and humility. It is our duty humbly to imitate the example of him, who would "not strive, nor cry, nor cause his voice to be heard in the streets;" who would "not break the bruised reed, nor quench the smoking flax." It is our duty to "receive one another, even as Christ hath received us, to the glory of God." It is our duty to bear with each other's weakness and infirmity, and involuntary diversity of sentiment on points which do not affect