ye would lest perhaps such an one should be swallowed up with overmuch sorrow. Wherefore I beseech that you confirm your love toward him."* This case of the Corinthian fornicator has been recorded for the admonition and guidance of believers in all generations. It teaches that every member of a Christian Church is bound to use his best endeavours to promote a pure communion; and that he is not guiltless if, prompted by mistaken charity or considerations of selfishness, he is not prepared to co-operate in the exclusion of false brethren. Many an immoral minister has maintained his position, and has thus continued to bring discredit on the gospel, simply because those who had witnessed his misconduct were induced to suppress their testimony; and many a church court has been prevented from enforcing discipline by the clamours or intimidation of an ignorant and excited congregation. The command-" Put away from among yourselves that wicked person," is addressed to the people, as well as to the ministry; and all Christ's disciples should feel that, in vindicating the honour of His name, they have a common interest, and share a common responsibility. Every one cannot be a member of a church court; but every one can aid in the preservation of church discipline. He may supply information, or give evidence, or encourage a healthy tone of public sentiment, or assist, by petition or remonstrance, in quickening the zeal of lukewarm judicatories. And discipline is never so influential as when it is known to be sustained by the approving verdict of a pious and intelligent community. The punishment "inflicted of * 2 Cor. ii. 7, 8. The mode of proceeding here indicated is illustrated by what took place in the Church of Rome about the middle of the third century. There certain penitents first appeared before the presbytery to express their contrition, and then it was arranged that "this whole proceeding should be communicated to the people, that they might see those established in the Church, whom they had so long seen and mourned wandering and straying." -Cyprian, Epist. xlvi. p. 136. Edit. Baluzius, Venice, 1728. many "-the withdrawal of the confidence and countenance of a whole church-is a most impressive admonition to a proud sinner. In the apostolic age the sentence of excommunication had a very different significance from that which was attached to it at a subsequent period. Our Lord pointed out its import with equal precision and brevity when he said-" If thy brother neglect to hear the church,* let him be unto thee as an heathen man and a publican." + The Israelites could have no religious fellowship with heathens, or the worshippers of false gods; and they could have no personal respect for publicans, or Roman taxgatherers, who were regarded as odious representatives of the oppressors of their country. To be "unto them as an heathen" was to be excluded from the privileges of their church; and to be " unto them as a publican" was to be shut out from their society in the way of domestic intercourse. When the apostle says-" Now we command you, brethren, that ye withdraw yourselves from every brother that walketh disorderly and not after the ordinance which he received of us," he doubtless designed to intimate that those who were excommunicated should be admitted neither to the intimacy of private friendship nor to the sealing ordinances of the gospel. But it did not follow that the disciples were to treat such persons with insolence or inhumanity. They were not at liberty to act thus towards heathens and publicans; for they were to love even their enemies, and they were to imitate the example of their Father in heaven who "maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." || It is obvious from the address of the apostle to That "the church" here signifies the eldership, see Vitringa, "De Synagoga," p. 724. + Matt. xviii. 15, 17. In our English version the original word (Tapádoσw) is improperly rendered tradition. 2 Thess. iii. 6. Matt. v. 45. the Thessalonians that the members of the Church were not forbidden to speak to those who were separated from communion; and that they were not required to refuse them the ordinary charities of life. They were simply to avoid such an intercourse as implied a community of faith, of feeling, and of interest. "If any man," says he, "obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother.” * How different was this discipline from that which was established, several centuries afterwards, in the Latin Church! The spirit and usages of paganism then supplanted the regulations of the New Testament, and the excommunication of Christianity was converted into the excommunication of Druidism.t Our Lord taught that "whoever would not hear the church" should be treated as a heathen man and a publican; but the time came when he who forfeited his status as a member of the Christian commonwealth was denounced as a monster or a fiend. Paul declared that the person excommunicated, instead of being counted as an enemy, should be admonished as a brother; but the Latin Church, in a long list of horrid imprecations, invoked a curse upon every member of the body of the offender, and commanded every one to refuse to him the civility of the coldest salutation! The early Church acted as a faithful monitor, anxious to reclaim the sinner from the error of his ways: the Latin Church, like a tyrant, refuses to the transgressor even that which is his due, and seeks either to reduce him to slavery, or to drive him to despair. * 2 Thess. iii. 14, 15. For an account of the excommunication of the Druids, see Cæsar, "De Bello Gallico," vi. 13. Many things in the Latin excommunication are doubtless borrowed from paganism. As an example of this, see an old form of excommunication in Collier's "Ecclesiastical History," ii. 273. Edit. London, 1840. CHAPTER II. THE EXTRAORDINARY TEACHERS OF THE APOSTOLIC CHURCH; AND ITS ORDINARY OFFICE-BEARERS, THEIR APPOINTMENT, AND ORDINATION. PAUL declares that Christ "gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."* In another place the same writer, when speaking of those occupying positions of prominence in the ecclesiastical community, makes a somewhat similar enumeration. "God," says he, "hath set some in the church, first, apostles; secondarily, prophets; thirdly, teachers; after that, miracles; then, gifts of healings, helps, governments, diversities of tongues.”+ These two passages, presenting something like catalogues of the most prominent characters connected with the Apostolic Church, throw light upon each other. They mention the ordinary, as well as the extraordinary, ecclesiastical functionaries. Under the class of ordinary officebearers must be placed those described as "pastors and teachers," "helps," and "governments." The evangelists, such as Timothy,‡ Titus, and Philip,§ seem to have had a special commission to assist in organizing the infant Church; and, as they were furnished with supernatural * Eph. iv. 11, 12. +1 Cor. xii. 28. endowments, they may be considered extraordinary functionaries. The apostles themselves clearly belong to the same denomination. They all possessed the gift of inspiration; they all received their authority immediately from Christ; they all" went in and out with Him" during His personal ministry; and, as they all saw Him after He rose from the dead, they could all attest His resurrection.§ It is plain, too, that the ministrations of "the prophets," as well as of those who wrought "miracles," who possessed "gifts of healings," and who had "diversities of tongues," must also be designated extraordinary. It is probable that by the "helps," of whom Paul here speaks, he understands the deacons, who were originally appointed to relieve the apostles of a portion of labour which they felt to be inconvenient and burdensome. The duties of the deacons were not strictly of a spiritual character; these ministers held only a subordinate station among the office-bearers of the Church; and, even in dealing with its temporalities, they acted under the advice and direction of those who were properly entrusted with its government. Hence, perhaps, they were called "helps" or attendants.** When these helps and the extraordinary functionaries are left out of the apostolic catalogues, it is rather singular that, in the passage addressed to the Ephesians, we have nothing remaining but "PASTORS AND TEACHERS;" and, in that to the Corinthians, nothing but "TEACHERS" AND * Acts viii. 13; 2 Tim. i. 6. This latter text is often quoted, though erroneously, as if it referred to the ordination of Timothy. The ordainer usually laid on only his right hand. See "Con. Carthag." iv. can. iii. iv. In conferring extraordinary endowments both hands were imposed. See Acts xix. 6. + John xiv. 26, xvi. 13, xx. 22. Matt. x. 1, xxviii. 18, 19. § John xx. 26, xxi. 1; Acts i. 3; 1 Cor. ix. 1. Such is the opinion of Chrysostom and others. See Alford on this passage. Acts vi. 2-4. ** In the Peshito version helps and governments are translated helpers and governors. |