compound of various materials, and arifes from a number of very different causes. The ftate of morals in a country will have an inconceivable influence in forming the exterior of its inhabitants. That which is reputable and advantageous, is certain to be pursued in a confiderable degree, and not a little for thefe purposes. Christianity has wrought fo much in this and in fome other nations, that grofs lying, theft, robbery, adultery, &c. are in a good degree fhamed out of countenance. No man can preserve his reputation, while he openly indulges in these vices. It is not fo, however, in Hindoftan. Such practices are there fo common, that no manner of difgrace attaches to them. This being the cafe, there is nothing in the state of society to restrain a Hindoo from grofs immorality. If he be reftrained, it is merely by Christian principle, and the connection he has with Chriftians; which may not be equal to the fame things accompanied, as they are in Europeans, with other things. This seems to have been the cafe with the Corinthian Christians. Their city was vicious to a proverb, and they were a very unamiable people. They set up men as heads of parties, held communion at idolatrous feafts, connived at fornication, went to law before the unjust, and profaned the Lord's fupper to the purposes of fenfual indulgence. If fuch a community were to appear amongst us, we should probably deem

as ftrangers to real religion. Yet Paul did not give them up, but pursued and reclaimed them. And it is worthy of our inquiry, Whether the evenness and regularity of character which we poffefs, be not greatly owing to adventitious circumstances, rather than to the immediate influence of Christianity? If all that appears amiable in us, but which in reality arifes from no higher motives than a regard to our own interest or reputation, were taken out of the scale, and nothing left but the pure effect of Chriftian principle, we might not be able greatly to outweigh either a Corinthian or a Hindoo *."

The apostles diftinguished between a man being overtaken in a fault, and being a stranger to Christ. To the former all are too liable; but notwithftanding this, all believers are new creaturesthey cannot fin as the wicked do, because they are born of God. Sin hath not dominion over those who are under grace. Paul, confidering the temptations to which the Corinthian Chriftians were exposed by dwelling in a city notorious for idolatry and the works of the flesh, used much forbearance, and delayed his vifit from time to time, that he might give them space to repent. Having commanded one notorious offender to be put away, he waited to see what effect this example would have on others; but he affures them, that when he came he would not fpare, but would

*Preface to vol. ii. of the Periodical Accounts relative to the Baptift Miffionary Society, p. 9.-11.

purge the church of fuch as, not being reclaimed by gentle means, gave reafon to believe they were none of Christ's, and that he would even use the miraculous powers which the Lord had conferred on the apostles to punish the disobedient. "Therefore I write thefe things, (fays he) being abfent, left being prefent I should use fharpness, according to the power which the Lord hath given me to edification, and not to deftruction," 2 Cor. xiii. 10.

The apoftle was at this time writing to those whom he judged to be fanctified in Chrift Jefus, 1 Cor. i. 2. whom he believed to be called into the fellowship of the Son of God, ver. 9. who were, as he believed, washed, juftified, and fanctified in the name of the Lord Jefus, and by the Spirit of God, 1 Cor. vi. 11. and whom he expected to be obedient to the folemn injunctions he fent them, in which expectation he was not difappointed, 2 Cor. vii. 8. 18. Some among them had fallen into grofs fins, perhaps fome falfe brethren had unawares crept in; but there is nothing to lead us to fuppofe that any were admitted without making a credible profeffion. That fome who fet out well drew back, is unquestionable. When thefe made themselves manifeft, they were evidently no longer members of Chrift, and confequently could not be fuffered to continue in a church which was one body, confifting of many members, animated by the Spirit of Christ.

bound to judge the character and conduct of its members. "What have I," fays Paul, "to do to judge them alfo that are without, do ye not judge them that are within ?" 1 Cor. v. 12. But does any one seriously believe that the abuses and irregularities of the first churches were recorded in Scripture to fanction fimilar abuses in after ages? Have we ever a hint of improper characters being fuffered to continue in a church without marked disapprobation being expreffed on this account? and are we to justify our deviations from the laws of Chrift, by pleading the example of those against whom he fo frequently teftifies his dif pleasure on account of them?

SECTION II.

IT has been obferved, that although the theorems of Euclid are univerfally admitted, if they had any reference to fubjects in which the interefts and paffions of men are concerned, they would undoubtedly have been controverted. It feems impoffible to refift the force of the arguments which prove that the apoftolic churches confifted of men really converted to God; but many Chriftians having connected themselves with focieties of a complexion entirely different from the primitive churches, have used much ingenuity

far as they are able, the low ftate of religion in the apoftolic churches.

What is faid by the apoftles Peter and Jude concerning ungodly and impure profeffors, has been alleged to prove the mixture of characters in these churches. In every age there have been men profeffing religion, who were enemies to the crofs of Chrift. In regard to fuch we have fufficient directions, 1 Cor. v. 11. and Timothy is commanded to turn away from fuch, although they had a form of godlinefs, 2 Epift. iii. 5. Do Peter and Jude contradict Paul? Did they addrefs churches confifting of fuch characters? or, do they not mention the characters of thefe wicked men, to guard the churches against them? Why did they call them spots *, ver. 12. when they feafted with them, if not to lead them to look diligently to the characters of thofe with whom they affociated? But it appears from the epiftle of Jude, that these men had gone out from the churches of Chrift. They could not, it seems, endure the wholesome difcipline established by the apoftles. "These are they who feparate themfelves, fenfual, (uzzo, natural men) having not the Spirit," Jude 19.

*

The state of the churches in Afia Minor, Rev.

ads, which should rather be rendered recks or shelves, perfons who might be the means of others making shipwreck of faith and a good confcience. Both Peter and Jude especially allude to falfe teachers who troubled the churches; they appear