society divinely instituted and governed by the laws of her redeeming God and King. It is indispensable to her prosperity, that she be governed; that she be governed by laws well defined and understood. She must have rules for admitting, controling, and disciplining her members. And her discipline ought to be accordant with the high and sacred ends of her divine institution. "Ecclesiastical laws," says Mr. Locke, "are to be enforced by exhortations, and advice. Where these fail, there remains nothing further to be done but that such stubborn and obstinate persons, who give no ground to hope for their reformation, should be cast out and separated from the society. This is the last and utmost force of ecclesiastical authority." No man should complain, because he is made responsible to the church with which he has voluntarily united himself by irrevocable bonds. Nor should he, when he denounces her doctrines and government, think it a hardship if he is required to acknowledge his offence, or withdraw from her communion. "A man that is an heretic, after the first and second admonition, reject!" "If thy brother shall 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, 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!" But he must hear, and if he desires it, must be heard. By the laws of Christ, the most erring and most vile of his professed followers is entitled to a full and impartial trial. to pronounce sentence, or even the mildest judicial admonition without a hearing, is a direct violation of the great principles of religious liberty, the word of God, and the everlasting law of rectitude. A church can suffer no greater calamity than the loss of such a right. But it were a sad perversion of the truth to plead the rights of conscience for the neglect of wholesome discipline. "The free circulation of the blood, and the proper discharge of all the animal functions are not more necessary to the health of the body, than the discipline which Christ has instituted to the spiritual health and prosperity of his body the church." One sickly sheep infects the flock. And a black

flock would the church indeed be if she were embarrassed and frustrated in attempts to reclaim or exclude those who are unfit for her fellowship. "How can two walk together except they be agreed?" Men who are "tossed to and fro, and carried about with every wind of doctrine," may not, because they cannot have any fellowship with that truth which is one and immutable. I have given you evidence by an almost thirty years' ministry among you that I am not insensible that the peace of the church is broken, her strength divided, and her vigour impaired by foolish contentions: but contentions for substantial truth are not foolish. Men may "wrap up their deceptions in scriptural phrases, and even in language which is consecrated by the usage of the Christian church, and yet be apostles of error."

There are too extremes in the exercise of a faithful discipline which every Christian church should cautiously avoid. The first is, that it is a matter of indifference what religious principles a man adopts, and what form of worship he prefers. The Bible contains essential principles-principles which constitute the very elements and essence of the Gospel; which must be believed and loved in order to salvation; and which are so fundamental that if any one of them should be denied, the denial would in its legitimate consequences subvert the entire method of salvation through Jesus Christ. It forms no part of that religious liberty that is founded on the word of God, that it is of no consequence what a man believes. No where is this thought or feeling encouraged in the Scriptures, but every where discouraged, frowned upon, and denounced. "Keep specially clear," says a forcible writer "of uncommon pretenders to charity. Satan will mask his designs as long as he can, and so will all his ministers. Believe that God is love, that he is the great and essential charity. Be satisfied then with as much charity as he has shown, and do not think of improving upon your Maker by entertaining and expressing a more charitable opinion of sinners than himself."

The other extreme is to have no charity at all. There are things spoken of in the Bible which are neither fundamental to the Gospel, nor essential to salvation, and about which good

men may differ. Men may be ignorant and uninformed in these things, and yet be saved. And I would not dare to say that they may not misunderstand and pervert these things, and yet be saved, any more than I would dare to say how much indwelling sin is incompatible with true holiness of heart, or how much remaining unbelief is consistent with saving faith. The least truth perverted, as well as the least remaining sin in the heart, is without excuse; while neither of them proves that the bosom in which they dwell has no interest in the Son of God. I hold it one of the great duties of a Christian, to judge severely of himself; of others charitably. "Judge not that ye be not judged. For with what judgment ye judge ye shall be judged; and with what measure ye mete it shall be measured to you again." I may not necessarily break charity with men as Christians, with whom I would not deem it expedient, nor for edification to be united in the same ecclesiastical connections. I would hope not to sympathize with their errors; but I would charitably impute their errors to causes which may exist in the hearts of good men. "Humanum est errare." I may err as well as they.

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"Harc veniam petimusque damusque vicissim."

The flock of Christ will be a little flock indeed, even after it is all gathered in, if there be not many sheep that are not of our own fold. The many mansions in our Father's house will be but sparsely inhabited, if it be not found at the last day that God our Saviour can hold fellowship in the church above with not a few with whom it is not for edification for us to maintain ecclesiastical connections in the church below. The charity that rejoiceth not in iniquity, but rejoiceth in the truth," also "beareth all things, believeth all things, hopeth all things." As men may be heretics, and excluded from the Church without being delivered over to the secular arm, so they may err in judgment without being heretics. They may differ in their religious opinions, and yet be Christians; they may differ without animosity, without the fury of intolerance, without having recourse to courts of law, and without disturbing either the public peace or the charities of social life.

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RELIGIOUS LIBERTY AND THE RIGHTS OF CONSCIENCE.

I do not know that I have expressed your views, my young friends, in the present lecture. For myself, I solicit no greater liberty of conscience than this, and I will not be satisfied with less. It is impossible for the Church to flourish either in alliance with the civil power, or controlled by its authority, except so far forth as it extends an impartial protection to her civil rights. Nor is it less impossible for her to flourish while composed of essentially jarring materials-of the mingled iron and clay-of men who believe and profess, and men who disbelieve, and deny, and ridicule the fundamental doctrines of the Gospel.

The liberty of conscience is your birthright. You are "not children of the bondwoman, but of the free." There is nothing in the Scriptures which debars you from full enquiry into all the truth, or which demands of you an assent to its doctrines, without an examination of the evidence that they come from God. You boast of this liberty. But it is this which renders you so fearfully responsible. It is this which gives the divine government such resistless claims upon you, if you turn your liberty into licentiousness, and under the specious pretence of this right, become sceptics, or deists, or the enemies of God and his truth, by whatever name they may be called.

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LECTURE VI.

THE MORALITY OF THE BIBLE.

THE

HERE is no one particular in which the Bible has effected a greater change in the condition of the world than its outward and visible morality. To say nothing of that spiritual character upon which the Scriptures every where insist, there is not now, nor has there been ever, any portion of the world where the principles of revealed religion have been received, where the most astonishing changes have not been produced in the moral habits of society. This justice must be done to infidelity, that while it has waged war upon the truths of the Bible, it has commended its moral precepts; and while it has ridiculed its miracles and prophecies, it has ingenuously acknowledged that its morality is altogether more pure and lofty than that which philosophy ever taught. And however involuntarily or incautiously made, such confessions are no unnieaning homage rendered to the truth of the sacred Scriptures. For, if disjointed, disfigured, mutilated, torn from its foundations, and deprived of all its natural life and vigour, as it has been by the great mass of infidel writers, the morality of the Bible has grandeur and excellence enough to extort the commendation of its enemies; what must it be, when undisturbed from its foundations, unsevered from its proper aliment, it is seen and recognized in its true power and excellence!

Neither pagan philosophers, nor modern infidels, nor the philosophical world in Christian lands have been without their moral theories. When the Saviour of men descended from heaven the Grecian and Oriental philosophy had obtained powerful influence over the thinking part of mankind;—the former prevailing throughout Greece and Rome, the latter throughout