the churches, by mutual engagement, under solemn obligation to watch over one another, as churches, and to admonish and reprove one another, as occasions often require; the good effects would be visible in all the churches. A great reformation might be effected, in the discipline of individuals, in the churches; and in the worship and discipline of families. How easy might it be, were all the churches united, to restrain and suppress the follies of our youth! Children and youth are to be disciplined through the medium of their parents; and parents, feeling a responsibility to the church, and the church to the consociation; there would seem to be an ample foundation laid for a general reformation, and for a defence of pure religion and morality.

8. Reasoning from analogy, we are naturally led to conclude, that all the presbyteries, who are on terms of fellowship with each other, would be disposed to associate, to cultivate harmony and love, and to strengthen and establish one another in the truth. In the days of the Apostles, there was a continual intercourse of all the presbyteries then in existence. Wherever Paul travelled, he had special intercourse with the presbyteries.— At Miletus, he had a special interview with the presbytery of Ephesus; and when he came to Jerusalem, he had a special interview with the Apostle James; " and all the elders were present." The friendly and faithful intercourse, and even the most extensive intercourse of the elders, and presbyteries, would be of high importance to the welfare of the church, and the progress of the truth.

How often do cases occur, even in the best state of the churches, and in the most harmonious state of ministers, in which one presbytery needs the advice and counsel of others. But, aside from all cases of difficulty or offence, great advantages may arise from what is called a general association of all the orthodox presbyteries in a state or nation. By such intercourse, local prejudices are removed, christian charity is cultivated, and light and truth promoted. This association of the various presbyteries, affords the most sublime pleasure, as well as religious and ministerial improvement. Christian fel

lowship is cultivated on a large scale; and with the greatest advantage. From the elders of the churches, who are quickened and animated in the cause of Christ, by their friendly associations; the flame of love and zeal is communicated to the churches; so that all christians share the common benefit.

Thus, in many respects, the plan of ecclesiastical government before us, commends itself to our consciences and to our hearts. And it is humbly conceived, that, in its main principles, it is well supported by the holy scriptures, and does not deviate essentially, from the views, and sentiments, and practices of the venerable fathers of the New-England churches.

9. An important branch of the doctrine of ecclesiastical government and discipline, which relates both to the presbytery and to the church, is to consider, what is the proper treatment of those who are rejected, for heresy or wickedness. From the scriptures relating to this question, it appears clearly, that those who are cut off from the church, in particular, are to be treated with less familiarity, and greater disapprobation than the wicked world at large. This is evident from the direction given by the Saviour, "Let him be unto thee as a heathen man and a publican." Heathen and publicans were peculiarly odious in the eyes of the Jews: and they were strictly required by the law of Moses, to avoid all connection and friendship with the heathen. To associate with them, or to attend any of their feasts, was accounted an abomination. So also, to cultivate friendship and complacency with those who are regularly cut off from the fellowship of the church, is a violation of the law of Christ. Very clear light is cast on this subject, 1 Cor. v. 9—11. "I wrote unto you in an epistle, not to company with fornicators." This was an admonition respecting company keeping in general. Christians are often admonished to shun bad company. In his former letter, he had no special reference to those who were excommunicated. Accordingly, this first admonition is qualified in these words, "Yet not altogether, with the fornicators of this world, or with the covetous, or with idolaters. For then

must ye needs go out of the world." The world is full of vicious unchristian characters. If the company of such must be avoided altogether, then must we abandon the necessary connections and supports of human society. We must needs retire wholly from the world. In another letter, therefore, the apostle fully explained the subject: "but now I have written unto you not to keep company, if any man that is called a brother, 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." Having exhorted the church to purge out the old leaven, to expunge the corrupt and vicious member, delivering him to satan, (in a regular and brotherly course of discipline) for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus; and having put away from among themselves that wicked, incestuous person; the Apostle solemnly charges the brethren to avoid his company, and to shun all social intercourse with him. Elsewhere, he says, "Withdraw yourselves from every brother that walketh disorderly." 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." Let all your treatment of him be brotherly and benevolent; and according to the rule of christian discipline. Finally, the christian brethren and sisters are not allowed to keep company with those who are put away from among them, no, not to eat; that is to say, not to eat at any table, or on any occasion, which implies, company keeping. Here lies the stress of the prohibition, not so much on the article of eating together, as on the particular occasion of eating. At common and occasional meals, there may be no more idea of company keeping, or social intercourse, than in laboring, as often happens, in the service of the same man, in the same field; and in eating in the same dish, and drinking at the same bottle. On such accidental occasions, eating at common meals is not forbidden. But all expressions of complacency, all voluntary intercourse, except that which belongs to the family state is forbidden. All the conduct of the members of the church towards their

excommunicated brethren and sisters, who are solemnly cut off, with a view to reclaim them from their offences; should be of the same nature and tendency with their excommunication. All should express a strong disapprobation of the conduct of the offender; and a solemn reproof of his wickedness; but, at the same time, a most ardent desire to bring him to repentance; and to restore him to the sheepfold, from which he has wickedly gone astray. In case of the restoration of the lost sheep, greater is the rejoicing of all the brethren in this sheep, than in all the flock that went not astray.

Awful indeed, in itself considered, is the sentence of excommunication from the church of Christ; when justly denounced and faithfully executed! In the case of him who, at the marriage of the king's son, appeared among the guests, without a wedding garment, or without the visibility of religion, the sentence is tremendous. "How camest thou in hither, not having a wedding garment? And he was speechless." He felt the absurdity of appearing in the visible church without possessing, at least, the visible marks of a qualified guest. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping, and gnashing of teeth." This parable was not designed to represent any transactions in the future world, nor at the day of judgment; but the transactions of the church, under Christ, their King, and in the present world. This outer darkness, into which the false professor is cast, is a representation only of the state of excommunication. Into what an awful condition he is plunged, who is cut off from the church! He is an outcast from God and man; seemingly devoted to destruction. In human view, there is awful severity in his sentence ! Still, the design of church discipline, and of church censure, is perfectly kind and benevolent. It has for its object the salvation of the offender, as well as the honor of Christ. And if any thing can operate as a means of conviction and humiliation, this will do it. To be separ ated, in a regular, public, and solemn manner, and on the most fair and candid trial, from the visible church of

Christ, and from all good society; to be adjudged, and rejected as perverse, and impenitent; by the body of the christian brethren, whose hearts bleed with compassion at every step of their faithful labor; and who proceed to the last extremity, with the deepest sorrow and regret, is enough to break the heart that is not harder than an adamant! No system of civil government exhibits such benevolence and compassion as characterizes the govern ment of the christian church. In this, there is nothing vindictive, nothing oppressive. It is wholly the fruit of benevolence. It touches neither life, limb, nor property. It effects neither the interest nor liberty of offenders. And yet those who are obstinate and perverse, receive a doom, by order of the Head of the church, which is beyond expression dreadful. And this doom is ratified in heaven. "Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth, shall be loosed in heaven."

In a review of this subject, we remark, That, beyond measure interesting and solemn is the great work of christian discipline! And how important it is, that when it is properly commenced, it be carried into effect, with meekness and humility! So that, if possible, offenders may be reclaimed; and so that Christ may be glorified in his church; and, that all the adversaries of his people may be ashamed; and, that all people and nations may speedily flock to his standard, and submit themselves to the government of him, who is the Prince of Peace; and the earth be filled with his glory.....AMEN.