loving to our neighbour, and we should withstand the insinuation of that false spirit whereever we discern it. Now, the effect of such uncompromising yet gracious dealing will be, to separate from us, as it were of their own accord, those who are given up of God unto the evil possession, while it joineth unto us those whom it pleaseth God to recover out of the snare of the devil. If, however, it should so happen, for the trial of our constancy, that the Lord should permit us to be molested with the perversity and pertinacity of such as the Apostle describeth-if, for example, we should be convinced by the Spirit in the midst of a professing church or congregation consisting wholly, or almost wholly, of such-then it is our part, however painful, to carry into effect the admonition of the Apostle, and to "turn away such;" to do this also in love, if haply it may be instrumental in convincing and converting them. And this course which I recommend, is, I think, the right devoting unto God of that mastery which every man hath of his own affairs, and that liberty which he hath in the formation of his own society and friendships. Even philosophy teacheth us that society and friendship ought to be formed upon other principles than interest or conveniency; that we ought to be guided therein by disinterested affection and honourable feelings; choosing men for their worth, for their reputation with good men, for their faithfulness to their trusts,

and, in one word, for their good and excellent spirit. Now, if philosophy holdeth such high language, surely religion should not hold a lower; and if Christians are to choose their friends and familiars by the like or still higher qualities, then, unto what standard are they to refer, but the standard of holy Scripture? and what manner of spirit are they to prefer, but the Spirit of Christ? thus yielding unto God the honour and the glory, and adopting the resolution of the Psalmist: "A froward heart shall depart from me; I will not know a wicked person. Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look, and a proud heart, will not I suffer. Mine eyes shall be upon the faithful of the land, that they may walketh in a perfect

dwell with me: he that

way, he shall serve me. He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight."

So much with respect to the conduct of private individuals. And now, with respect to the rulers of the church-unto whom more especially I think the precept is addressed-it is a distinct and explicit instruction not to suffer men of this evil spirit to abide in the midst of the brethren. Exhortations to the same effect are to be found in other parts of holy Scripture:-Rom. xvi. 17: "Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid (fall away, and decline from) them: for

they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple." And again: 2 Thess. iii. 6: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves (set yourselves away) from every brother that walketh disorderly, and not after the tradition which he received of us." And again: 2 John, 9, 10: He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds." These may suffice, from the many Apostolical precepts to the same effect, to teach us in what estimation the Apostles held the unity of faith and spirit in the church, and what zeal they felt against those who had suffered themselves to be perverted by false doctrine or an evil spirit. And where this part of the discipline of the church, allpainful though it be, is not carried into effect, there is no end to the evils which ensue. Let no one think that such occasions will not arise: God himself doth send them. Is it not written, 1 Cor. xi. 19, "There must be also heresies among you, that they which are approved may be manifest among you;" and again, Matt. xviii. 7, "It must needs be that offences come?" And the continual occasion of such

heresies and offences is given by our Lord, in the parable of the Tares and the Wheat; where the tares are the children of the wicked one, planted in the same field with the wheat, which is the children of the kingdom, and then growing beside the wheat until the harvest. The church in its visible form, as it lies under the observation and is committed to the government of men, is not, as somet schismatics and sectaries allege, intended by God to be a pure and unmixed communion, but is ordained to be made up of elect and reprobate; amongst whom the many are only called, and the few are chosen. It is only, as yet, like the earth unpurged of its impurities, and bearing thorns and briers, as well as vines and figs. Now, as the husbandman expecteth weeds to shew themselves, and the moment they can be discovered doth root them up, before they propagate their evil kind; and as the vine-dresser doth expect fruitless branches, and so soon as they prove themselves such doth prune them away: even so are the rulers of the church, unto whom Christ hath committed the keeping and the dressing of it, to expect that these fruitless branches in the vine of Christ, these noxious weeds in the field of the children of the kingdom, will in time manifest themselves-I say not all, but in sufficient abundance to prove the existence of tares in the wheat, and to expose the schismatic, sectarian notion, that the

baptized and the communicants were meant by God to be of elect persons only in sufficient abundance, also, to demonstrate the necessity of discipline, and to try the diligence and the faithfulness of those who hold the power of the keys. And when such offences and heresies in the bosom of the church do shew themselves, it is our commanded and responsible office to take diligent order that they should be removed-if possible, by the word of brotherly admonition; and if not, be repudiated by the power of the keys, which God hath given to his church. The church is the great symbol of the election: although it be not the very election, yet containing it. The church is the great symbol of the kingdom: although not the very kingdom, yet containing the children of the kingdom. And, therefore, to outward appearance the church should represent that of which it is the symbol; and we, the rulers of the church, are called upon to see, that in the variety of gifts it contain one spirit, and in the variety of administrations acknowledge one Lord. In the exercise of which function, much wisdom and much discretion are needed; lest a spirit of inquisition on the one hand, or on the other a spirit of latitudinarianism, introduce itself. There are various degrees of attainment in knowledge, and in faith, and in holiness. Now, the strong are to help the weak, the wise to instruct the ignorant, and all to bear each