duties of a congregation, in consequence of which the greater part of these duties has of necessity been neglected. The Holy Spirit rebukes this improvidence and folly when he chooses a new set of agents to carry forward a work which in its full extent is beyond the physical powers of the most able-bodied, energetic, and devoted pastor alone to perform. Fourthly, the Spirit, by his providential administration in the Church, teaches us a lesson in the choice of ecclesiastical officers. We should humbly and thankfully acknowledge the gifts which he divideth to every man severally as he will, as the qualifications which entitle a man to hold office in the Church of Christ. We may add to them, if it be possible, the advantages of education; but do not, in the mean time, let us ignore the signature of God, or delay to recognize all whom he makes active, wise and useful as fellowworkers, each in their several spheres, in the gospel of Christ. Fifthly, let ministers learn to magnify their office in the only true way, by looking, praying, and labouring for the conversion of souls, and regarding this as the only proof of an efficient ministry.”

SIN IN THE CHURCH, AND HOW IT WAS DEALT WITH.

1 Cor. v.

WICKED men in the world sometimes excuse, if not justify, their enormities because the Bible reveals the sins of some of God's people, forgetting or being willingly ignorant that such things are revealed not for our imitation, but to warn us to avoid them. And too frequently does it happen in the church that the conscientious scruples and righteous complaints of the faithful are repulsed with the declarations that gross sin existed in the primitive church, and that we are not to expect perfection in the flesh, as though there were no difference between absolute sinlessness and living in the habit of known and admit ed evil, and as though known sin existed in the churches of the saints without any divine appliance by which its deadly influence might be counteracted.

Paul told the Corinthians that it was commonly reported that there was fornication among them, and such fornication as was not so much as named among the Gentiles (verse 1); from which we learn not merely the depravity of humanity, or that sins which characterise the world have found their way into the church, but the sorrowful fact that there did exist in the Corinthian church a sin which was not so much as named among the ungodly heathen. And this reminds us that, possibly, there may now exist in religious associations sins of which even unregenerated nonprofessors, guided by the simple laws of nature, would be ashamed. The first thought of the new convert who has not yet become acquainted with the unprincipled conduct of some professors would be, how truly shocking-what a disgrace to the church-how it must have humbled and grieved the brethren; but, alas! he is soon disappointed, for in verse 2 he reads, "and ye are puffed up, and have not rather mourned that he that hath done this deed might be taken away from among you:" showing us how carnally secure-how thoroughly worldlyminded-how careless about morals a congregation may become. The Corinthians knew of the existence among them of a shameful crime, for it was "commonly

(generally) reported;" but instead of mourning over it they were "puffed up," if not glorying in their very shame.

Paul appears to have had no hesitation as to the manner of dealing with this matter. In verse 3 he says, "I have judged (determined) already concerning him that hath done this deed;" and that which he commanded to be done in the name of the Lord Jesus Christ was "for the destruction of the flesh, that the spirit might be saved" (verse 5), proving that the general and almost certain result of connivance with sin and the neglect of discipline is the gratification of the flesh and the destruction of the soul.

The apostle does not refer them to the law of our Lord affecting the personal trespass of one brother against another (Matt. xviii. 15-17); but, recognising the sin committed as an offence against morals-an evil to society at large, he treats it as a public offence demanding the action of the church. Thus maintaining the majesty of the law of God on the earth, openly espousing the interests of morality before all men, and at the same time counteracting in the church the baneful influence of such degrading examples, upon the same principle as upon another occasion he says, "Them that sin rebuke before all, that others also may fear." 1 Tim. v. 20. Observation teaches us, and revelation confirms it (1 Cor. xv. 33), how prone humanity is to follow evil examples: hence in the 6th verse of the chapter before us the apostle says, "A little leaven leaveneth the whole lump." Thus proving that known and unreproved sin in the church is destructive to the wellbeing, if not indeed to the very life, of the body. Hence the importance of discipline in the church, and that, too, irrespective of the nature of the sin or the position of the transgressor.

False modesty and perverted views of church respectability might have induced a Corinthian to think it very advisable that the sin in that church should not be openly recognised and dealt with by the body, as such an act would amount to an acknowledgment of the truth of the current "report;" but the apostle did not think it advisable thus to trifle with it. That sin disgraced the congregation was undeniable, and he deeply regretted it; but there it was, and he dare not tolerate it, and his injunction therefore was, Purge it out" (verse 7).

66

The existing leaven of wickedness was irreconcileable with their professed attachment to the Lord's ordinances; and in verse 8 Pan! taught them that to observe the Christian holiday and keep the royal feast acceptably they must be observed with the unleavened bread of sincerity and truth.

The Christian religion both in spirit and letter prohibits companionship with wicked persons either in the church or out of it: hence in verse 11 Paul says, "If any man that is called a brother be a fornicator, or covetous, or idolator, or a railer, or a drunkard, or an extortioner; with such an one no not to eat," (1 Cor. v. 11); and closes the chapter before us by commanding that they put away from among them that wicked person.

It is written of the apostles, "He that is of God heareth us;" if therefore the Corinthians had despised the apostle's authority and retained among them the wicked man, they must have forfeited their claim to be recognised as the church of God. But a reference to 2 Cor. ii. 6 proves that they did not disregard his injunction; and 2 Cor. vii. 11 shews the blessed effects that followed its observance.

usly they were puffed up and glorying in that which was not allowing sin to remain unreproved, trifling with the interests of ty, and disgracing the character of the church. But afterthere was godly sorrow which wrought repentance not to be ed of carefulness in the place of carelessness, clearing of lves in the place of allowing the charge of sin to remain upon indignation in the place of selfcomplacence, fear in the place umption, vehement desire in the place of dull formality, zeal place of cold indifference, and revenge in the absence of exself-justification; so that the apostle who, out of much affecd anguish of heart, had with many tears censured them, could y with joy, "In all things ye have approved yourselves to be n this matter." Teaching us that had they not purged the of its sin they would have been regarded as partakers thereof. stle of John, verse 11).

e would emulate primitive Christianity, and walk according to ic rule, we must not disregard discipline. The apostolic ion (1 Tim. v. 20) seems to be entirely overlooked, and conly neglected; while separation from the unfaithful now seldom lace as the act of the church, except on account of long and ous absence from the weekly meeting, which is in fact merely al separation of those who have long previously separated Ives from a society whose principles or character they did not ate, and to whom such separation is no punishment whatever. the principle generally acted upon in religious societies is ose a member, especially a rich one, by separating him or her, run the risk of offending any by rebuking their iniquity, so they are willing to remain in the church; thus estimating s and wealth above virtue and integrity, which is a piece of policy, totally at variance with the spirit and genius of st holy faith. God grant that the churches may avoid so and pernicious a practice, and strive to maintain simplicity rity in sentiment and behaviour, and "have no fellowship e unfruitful works of darkness, but rather reprove them." . 11).

on.

THOS. JOHNSON.

THE BELIEVER'S MEDITATION.

how love I thy law! it is my meditation all the day.-Psalm cxix. 97. the heart that loves, the mind that meditates. Between the id mind there is such an indissoluble union that whatever our affections, likewise employs our thoughts. So whatever we meditate upon. If we love God's law, that law will be the of our meditation. The more we love it, the more we will meerein; the less we love it, the fewer will be our cogitations. Imist, therefore, proved his intense affection for God's law by inuancy of his contemplations-"O how love I thy law! it is itation all the day."

law, as every one may know, is not simply that law which n by Moses, but the entire revealed will of God. His words epts, or statutes, or testimonies, or commandments; in short, ture given by divine inspiration.

do not meditate upon the scriptures, it is because we have no

pleasure in them; and he that is not a lover of scripture, is not a lover of God. Again, the word of God contains the only perfect rules of virtue; so, if our hearts incline us not to meditate upon God's testimonies, the reason is, we love not virtue, we seek not pleasure in a virtuous life, and, therefore, we are vicious or unholy. God's law is perfect, but they who seek not for perfection, seek not to know God's will. God's testimonies make the simple wise; but fools find no delight therein. The statutes of the Lord are right, rejoicing the heart, but sinners most rejoice when least they are kept in mind. The commandment of the Lord is pure, but the filthy have no relish for it. The judgments of the Lord are true and righteous altogether, but the wicked set at nought God's counsels, and will have none of his reproof. By such God's word is more despised than dross, more bitter is it to their taste than wormwood. But to the righteous it is more desirable than gold, sweeter also than honey; hence in ecstatic joy the Royal Psalmist said, "O how I love thy law! it is my meditation all the day."

Are you

Dear reader, are you a constant student of God's word? digging therein daily as for hidden treasure? If so, do you find it pleasant reading? Is it your delight to search the scriptures? Can you say as David did, "O how I love thy law"? If it be the rejoicing of your heart, it will be your meditation also. Strong affection begets much contemplation. Can you say, then, "it is my meditation all the day"? Perhaps one asks, "How can I think so always, there is business to attend to; I must have recreation also; how can I meditate all day?" To those who so question we presume the best reply would be, first go read and study God's word more. If it be frequently before our eyes, it will be much upon our memories. He who delights in the law of the Lord sees no extravagance in the words of David, but to those who are otherwise minded, it may seem quite a mystery how a man could be so engaged. Of course, we never imagine that nothing occu pied his mind excepting scripture passages; but this we understand that whenever reverie could be indulged, the word of God supplied the theme. And whatever else shared his affections or employed his thoughts, was of such a character as hindered not the resumption of his holy meditations. O what sanctity of heart and mind! How fit a dwelling-place his soul for Deity! The reason he was so devoted to the love and contemplation of the law Divine could only be, he had supreme regard for God, and he took delight in virtue both for its native excellence, and the blessedness it brought him. God must have been the treasure of his soul. It must have been true what, on another occasion, he said, "Whom have I in heaven but thee? and there is none upon earth that I desire before thee." They who love the creature more than the Creator or seek not Jehovah with their whole heart, can as little appreciate the word of God and join in the feelings and thoughts of the Psalmist, as they can soar into the heaven of heavens and mingle with the throng of the blest.

"Blessed are they whose delight is in the law of the Lord, and who meditate therein day and night. They shall be like trees planted by the rivers of waters, that bring forth their fruit in their season; their leaf also shall not whither; and whatsoever they do shall prosper." To forget God's precepts is to lose his favour, to close the Bible is to shut out the light of heaven which would reveal our imperfections. But the more we meditate therein, the oftener will we cry, "who can

understand his errors?" and the more fervently we will pray "Lord cleanse thou me from secret faults." "We have a sure word of prophecy; whereunto we do well that we take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in our hearts." Time hurries on, the night of sorrow hastens away, soon that joyous morning shall break, and then our eternal weal or woe shall be determined according to our use or abuse of God's holy word. God grant that while the hour of mercy is prolonged, our love for his pure and perfect law may be more and more increased; our minds being filled with the contemplation of its sublime and heavenly doctrine; and our lives conformed to its high and holy standard.

Leith.

Poetry.

NEVER PUT OFF.

WHENE'ER a work's to be begun,
With solemn judgment view it,
And never idly wish it done,
Begin at once and do it.

For sloth says falsely, next day's hours
Will better pull thee through it;
For present strength is surest stay,
Begin at once and do it.

Delay's dull path's a dangerous one,
For bleaching relics strew it,
Of work intended to be done,
By those not brave to do it.

Procrastinate-some good will slip,
And time may not renew it;
Then while the good is in thy power,
Begin at once and do it.

Say not a lion's in the way,

Nor faint though thorns bestrew it;

But boldly try and strength shall come,

A. D.

For God will help thee do it.-Glasgow Gazette.

Eloud of Witnesses.

There is not one christian writer of any antiquity, in any language but who understands the new birth of water, (John iii. 5) as referring to baptism; and, if it be not so understood, it is difficult to give any account how a person is born of water, any more than born of wood. Again, he says, after quoting Justin Martyr: We see by him, that they understood John iii. 5. of water baptism, and so did all the writers of those four hundred years, NOT ONE MAN EXCEPTED.—) -Dr. Wall.

Matheteuo means to preach the gospel to all nations, and to engage them to believe it, in order to their profession of that faith by baptism.