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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T C O R I N T H I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. V.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter the apostle,
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I. Blames them for their indulgence in the case of the incestuous
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person, and orders him to be excommunicated, and delivered to Satan,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:1-6">ver. 1-6</A>.
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II. He exhorts them to Christian purity, by purging out the old leaven,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:7,8">ver. 7, 8</A>.
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And,
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III. Directs them to shun even the common conversation of Christians
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who were guilty of any notorious and flagitious wickedness,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:9-13">ver. 9 to the end</A>.</P>
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</FONT>
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<A NAME="1Co5_1"> </A>
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<A NAME="1Co5_2"> </A>
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<A NAME="1Co5_3"> </A>
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<A NAME="1Co5_4"> </A>
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<A NAME="1Co5_5"> </A>
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<A NAME="1Co5_6"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>A Case of Gross Criminality; Christian Purity.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 It is reported commonly <I>that there is</I> fornication among
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you, and such fornication as is not so much as named among the
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Gentiles, that one should have his father's wife.
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2 And ye are puffed up, and have not rather mourned, that he
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that hath done this deed might be taken away from among you.
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3 For I verily, as absent in body, but present in spirit, have
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judged already, as though I were present, <I>concerning</I> him that
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hath so done this deed,
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4 In the name of our Lord Jesus Christ, when ye are gathered
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together, and my spirit, with the power of our Lord Jesus Christ,
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5 To deliver such an one unto Satan for the destruction of the
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flesh, that the spirit may be saved in the day of the Lord Jesus.
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6 Your glorying <I>is</I> not good. Know ye not that a little leaven
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leaveneth the whole lump?
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</FONT></P>
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<P>
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Here the apostle states the case; and,</P>
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<P>
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I. Lets them know what was the common or general report concerning
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them, that one of their community was guilty of fornication,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:1"><I>v.</I> 1</A>.
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It was told in all places, to their dishonour, and the reproach of
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Christians. And it was the more reproachful because it could not be
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denied. Note, The heinous sins of professed Christians are quickly
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noted and noised abroad. We should walk circumspectly, for many eyes
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are upon us, and many mouths will be opened against us if we fall into
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any scandalous practice. This was not a common instance of fornication,
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but <I>such as was not so much as named among the Gentiles, that a man
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should have his father's wife</I>--either marry her while his father
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was alive, or keep her as his concubine, either when he was dead or
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while he was alive. In either of these cases, his criminal conversation
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with her might be called <I>fornication;</I> but had his father been
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dead, and he, after his decease, married to her, it had been incest
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still, but neither fornication nor adultery in the strictest sense. But
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to marry her, or keep her as a concubine, while his father was alive,
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though he had repudiated her, or she had deserted him, whether she were
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his own mother or not, was incestuous fornication: <I>Scelus
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incredibile</I> (as Cicero calls it), <I>et prater unum in omni
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vitâ inauditum</I> (Orat. pro Cluent.), when a woman had caused
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her daughter to be put away, and was married to her husband.
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<I>Incredible wickedness!</I> says the orator; <I>such I never heard of
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in all my life besides.</I> Not that there were no such instances of
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incestuous marriages among the heathens; but, whenever they happened,
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they gave a shock to every man of virtue and probity among them. They
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could not think of them without horror, nor mention them without
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dislike and detestation. Yet such a horrible wickedness was committed
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by one in the church of Corinth, and, as is probable, a leader of one
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of the factions among them, a principal man. Note, The best churches
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are, in this state of imperfection, liable to very great corruptions.
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Is it any wonder when so horrible a practice was tolerated in an
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apostolical church, a church planted by the great apostle of the
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Gentiles?</P>
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<P>
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II. He greatly blames them for their own conduct hereupon: <I>They were
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puffed up</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:2"><I>v.</I> 2</A>),
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<I>they gloried,</I>
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1. Perhaps on account of this very scandalous person. He might be a man
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of great eloquence, of deep science, and for this reason very greatly
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esteemed, and followed, and cried up, by many among them. They were
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proud that they had such a leader. Instead of mourning for his fall,
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and their own reproach upon his account, and renouncing him and
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removing him from the society, they continued to applaud him and pride
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themselves in him. Note, Pride or self-esteem often lies at the bottom
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of our immoderate esteem of others, and this makes us as blind to their
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faults as to our own. It is true humility that will bring a man to a
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sight and acknowledgement of his errors. The proud man either wholly
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overlooks or artfully disguises his faults, or endeavours to transform
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his blemishes into beauties. Those of the Corinthians that were
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admirers of the incestuous person's gifts could overlook or extenuate
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his horrid practices. Or else,
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2. It may intimate to us that some of the opposite party were puffed
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up. They were proud of their own standing, and trampled upon him that
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fell. Note, It is a very wicked thing to glory over the miscarriages
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and sins of others. We should lay them to heart, and mourn for them,
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not be puffed up with them. Probably this was one effect of the
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divisions among them. The opposite party made their advantage of this
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scandalous lapse, and were glad of the opportunity. Note, It is a sad
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consequence of divisions among Christians that it makes them apt to
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rejoice in iniquity. The sins of others should be our sorrow. Nay,
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churches should mourn for the scandalous behaviour of particular
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members, and, if they be incorrigible, should remove them. He that had
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done this wicked deed should have been taken away from among them.</P>
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<P>
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III. We have the apostle's direction to them how they should now
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proceed with this scandalous sinner. He would have him excommunicated
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and delivered to Satan
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:3-5"><I>v.</I> 3-5</A>);
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<I>as absent in body, yet present in spirit, he had judged already as
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if he had been present;</I> that is, he had, by revelation and the
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miraculous gift of discerning vouchsafed him by the Spirit, as perfect
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a knowledge of the case, and had hereupon come to the following
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determination, not without special authority from the Holy Spirit. He
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says this to let them know that, though he was at a distance, he did
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not pass an unrighteous sentence, nor judge without having as full
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cognizance of the case as if he had been on the spot. Note, Those who
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would appear righteous judges to the world will take care to inform
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them that they do not pass sentence without full proof and evidence.
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The apostle adds, <I>him who hath so done this deed.</I> The fact was
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not only heinously evil in itself, and horrible to the heathens, but
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there were some particular circumstances that greatly aggravated the
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offence. He had so committed the evil as to heighten the guilt by the
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manner of doing it. Perhaps he was a minister, a teacher, or a
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principal man among them. By this means the church and their profession
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were more reproached. Note, In dealing with scandalous sinners, not
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only are they to be charged with the fact, but the aggravating
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circumstances of it. Paul had judged that <I>he should be delivered to
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Satan</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:5"><I>v.</I> 5</A>),
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and this was to be done <I>in the name of Christ,</I> with the power of
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Christ, and in a full assembly, where the apostle would be also present
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in spirit, or by his spiritual gift of discerning at a distance. Some
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think that this is to be understood of a mere ordinary excommunication,
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and that delivering him to Satan for the destruction of the flesh is
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only meant of disowning him, and casting him out of the church, that by
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this means he might be brought to repentance, and his flesh might be
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mortified. Christ and Satan divide the world: and those that live in
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sin, when they profess relation to Christ, belong to another master,
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and by excommunication should be delivered up to him; and this in the
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name of Christ. Note, Church-censures are Christ's ordinances, and
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should be dispensed in his name. It was to be done also <I>when they
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were gathered together,</I> in full assembly. The more public the more
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solemn, and the more solemn the more likely to have a good effect on
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the offender. Note, Church-censures on notorious and incorrigible
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sinners should be passed with great solemnity. Those who sin in this
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manner <I>are to be rebuked before all, that all may fear,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ti+5:20">1 Tim. v. 20</A>.
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Others think the apostle is not to be understood of mere
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excommunication, but of a miraculous power or authority they had of
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delivering a scandalous sinner into the power of Satan, to have bodily
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diseases inflicted, and to be tormented by him with bodily pains, which
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is the meaning of the <I>destruction of the flesh.</I> In this sense
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the destruction of the flesh has been a happy occasion of the salvation
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of the spirit. It is probable that this was a mixed case. It was an
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extraordinary instance: and the church was to proceed against him by
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just censure; the apostle, when they did so, put forth an act of
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extraordinary power, and gave him up to Satan, nor for his destruction,
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but for his deliverance, at least for the destruction of the flesh,
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that the soul might be saved. Note, The great end of church-censures is
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the good of those who fall under them, their spiritual and eternal
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good. It is that their spirit may be saved in the day of the Lord
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Jesus,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:5"><I>v.</I> 5</A>.
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Yet it is not merely a regard to their benefit that is to be had in
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proceeding against them. For,</P>
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<P>
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IV. He hints the danger of contagion from this example: <I>Your
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glorying is not good. Know you not that a little leaven leaveneth the
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whole lump?</I> The bad example of a man in rank and reputation is very
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mischievous, spreads the contagion far and wide. It did so, probably,
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in this very church and case: see
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+12:21">2 Cor. xii. 21</A>.
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They could not be ignorant of this. The experience of the whole world
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was for it; <I>one scabbed sheep infects a whole flock.</I> A little
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heaven will quickly spread the ferment through a great lump. Note,
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Concern for their purity and preservation should engage Christian
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churches to remove gross and scandalous sinners.</P>
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<A NAME="1Co5_7"> </A>
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<A NAME="1Co5_8"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Exhortation to Christian Purity.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>7 Purge out therefore the old leaven, that ye may be a new
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lump, as ye are unleavened. For even Christ our passover is
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sacrificed for us:
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8 Therefore let us keep the feast, not with old leaven, neither
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with the leaven of malice and wickedness; but with the unleavened
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<I>bread</I> of sincerity and truth.
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</FONT></P>
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<P>
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Here the apostle exhorts them to purity, by purging out the old leaven.
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In this observe,</P>
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<P>
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I. The advice itself, addressed either,
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1. To the church in general; and so purging out the old leaven, that
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they might be a new lump, refers to the <I>putting away from themselves
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that wicked person,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:13"><I>v.</I> 13</A>.
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Note, Christian churches should be pure and holy, and not bear such
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corrupt and scandalous members. They are to be unleavened, and should
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endure no such heterogeneous mixture to sour and corrupt them. Or,
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2. To each particular member of the church. And so it implies that
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they should purge themselves from all impurity of heart and life,
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especially from this kind of wickedness, to which the Corinthians were
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addicted to a proverb. See the <I>argument</I> at the beginning. This
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old leaven was in a particular manner to be purged out, that they might
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become a new lump. Note, Christians should be careful to keep
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themselves clean, as well as purge polluted members out of their
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society. And they should especially avoid the sins to which they
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themselves were once most addicted, and the reigning vices of the
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places and the people where they live. They were also to purge
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themselves from malice and wickedness--all ill-will and mischievous
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subtlety. This is leaven that sours the mind to a great degree. It is
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not improbable that this was intended as a check to some who gloried in
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the scandalous behaviour of the offender, both out of pride and pique.
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Note, Christians should be careful to keep free from malice and
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mischief. Love is the very essence and life of the Christian religion.
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It is the fairest image of God, <I>for God is love</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+4:16">1 John iv. 16</A>),
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and therefore it is no wonder if it be the greatest beauty and ornament
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of a Christian. But malice is murder in its principles: He that hates
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his brother is a murderer
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Jo+3:15">1 John iii. 15</A>),
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he bears the image and proclaims him the offspring of him <I>who was a
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murderer from the beginning,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+8:44">John viii. 44</A>.
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How hateful should every thing be to a Christian that looks like malice
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and mischief.</P>
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<P>
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II. The reason with which this advice is enforced: <I>For Christ our
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passover is sacrificed for us,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:7"><I>v.</I> 7</A>.
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This is the great doctrine of the gospel. The Jews, after they had
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killed the passover, kept the feast of unleavened bread. So must we;
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not for seven days only, but all our days. We should die with our
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Saviour to sin, be planted into the likeness of his death by mortifying
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sin, and into the likeness of his resurrection by rising again to
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newness of life, and that internal and external. We must have new
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hearts and new lives. Note, The whole life of a Christian must be a
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feast of unleavened bread. His common conversation and his religious
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performances must be holy. <I>He must purge out the old leaven, and
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keep the feast of unleavened bread of sincerity and truth.</I> He must
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be without guilt in his conduct towards God and man. And the more there
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is of sincerity in our own profession, the less shall we censure that
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of others. Note, On the whole, The sacrifice of our Redeemer is the
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strongest argument with a gracious heart for purity and sincerity. How
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sincere a regard did he show to our welfare, in dying for us! and how
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terrible a proof was his death of the detestable nature of sin, and
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God's displeasure against it! Heinous evil, that could not be expiated
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but with the blood of the Son of God! And shall a Christian love the
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murderer of his Lord? God forbid.</P>
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<A NAME="1Co5_9"> </A>
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<A NAME="1Co5_10"> </A>
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<A NAME="1Co5_11"> </A>
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<A NAME="1Co5_12"> </A>
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<A NAME="1Co5_13"> </A>
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<A NAME="Sec3"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Advice to Shun Scandalous Professors.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>9 I wrote unto you in an epistle not to company with
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fornicators:
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10 Yet not altogether with the fornicators of this world, or
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with the covetous, or extortioners, or with idolaters; for then
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must ye needs go out of the world.
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11 But now I have written unto you not to keep company, if any
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man that is called a brother be a fornicator, or covetous, or an
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idolater, or a railer, or a drunkard, or an extortioner; with
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such an one no not to eat.
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12 For what have I to do to judge them also that are without?
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do not ye judge them that are within?
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13 But them that are without God judgeth. Therefore put away
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from among yourselves that wicked person.
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</FONT></P>
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<P>
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Here the apostle advises them to shun the company and converse of
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scandalous professors. Consider,</P>
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<P>
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I. The advice itself: <I>I wrote to you in a letter not to company with
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fornicators,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:9"><I>v.</I> 9</A>.
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Some think this was an epistle written to them before, which is lost.
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|
Yet we have lost nothing by it, the Christian revelation being entire
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|
in those books of scripture which have come down to us, which are all
|
|
that were intended by God for the general use of Christians, or he
|
|
could and would in his providence have preserved more of the writings
|
|
of inspired men. Some think it is to be understood of this very
|
|
epistle, that he had written this advice before he had full information
|
|
of their whole case, but thought it needful now to be more particular.
|
|
And therefore on this occasion he tells them that if any man called a
|
|
brother, any one professing Christianity, and being a member of a
|
|
Christian church, were <I>a fornicator, or covetous, or an idolater, or
|
|
a railer,</I> that they should not <I>keep company with him, nor so
|
|
much as eat with such a one.</I> They were to avoid all familiarity
|
|
with him; they were to have no commerce with him; they were to have no
|
|
commerce with him: but, that they might shame him, and bring him to
|
|
repentance, must disclaim and shun him. Note, Christians are to avoid
|
|
the familiar conversation of fellow-christians that are notoriously
|
|
wicked, and under just censure for their flagitious practices. Such
|
|
disgrace the Christian name. They may call themselves <I>brethren in
|
|
Christ,</I> but they are not Christian brethren. They are only fit
|
|
companions for the brethren in iniquity; and to such company they
|
|
should be left, till they <I>mend their ways and doings.</I></P>
|
|
|
|
<P>
|
|
|
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II. How he limits this advice. He does not forbid the Christians the
|
|
like commerce with scandalously wicked heathens. He does not forbid
|
|
their eating nor conversing with the <I>fornicators of this world,</I>
|
|
&c. They know no better. They profess no better. The gods they serve,
|
|
and the worship they render to many of them, countenance such
|
|
wickedness. "<I>You must needs go out of the world</I> if you will have
|
|
no conversation with such men. Your Gentile neighbours are generally
|
|
vicious and profane; and it is impossible, as long as you are in the
|
|
world, and have any worldly business to do, but you must fall into
|
|
their company. This cannot be wholly avoided." Note, Christians may and
|
|
ought to testify more respect to loose worldlings than to loose
|
|
Christians. This seems a paradox. Why should we shun the company of a
|
|
profane or loose Christian, rather than that of a profane or loose
|
|
heathen?</P>
|
|
|
|
<P>
|
|
|
|
III. The reason of this limitation is here assigned. It is impossible
|
|
the one should be avoided. Christians must have gone out of the world
|
|
to avoid the company of loose heathens. But this was impossible, as
|
|
long as they had business in the world. While they are minding their
|
|
duty, and doing their proper business, God can and will preserve them
|
|
from contagion. Besides, they carry an antidote against the infection
|
|
of their bad example, and are naturally upon their guard. They are apt
|
|
to have a horror at their wicked practices. But the dread of sin wears
|
|
off by familiar converse with wicked Christians. Our own safety and
|
|
preservation are a reason of this difference. But, besides, heathens
|
|
were such as Christians had nothing to do to judge and censure, and
|
|
avoid upon a censure passed; for <I>they are without</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:12"><I>v.</I> 12</A>),
|
|
|
|
and must be left to <I>God's judgment,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:13"><I>v.</I> 13</A>.
|
|
|
|
But, as to members of the church, they are within, are professedly
|
|
bound by the laws and rules of Christianity, and not only liable to the
|
|
judgment of God, but to the censures of those who are set over them,
|
|
and the fellow-members of the same body, when they transgress those
|
|
rules. Every Christian is bound to judge them unfit for communion and
|
|
familiar converse. They are to be punished, by having this mark of
|
|
disgrace put upon them, that they may be shamed, and, if possible,
|
|
reclaimed thereby: and the more because the sins of such much more
|
|
dishonour God than the sins of the openly wicked and profane can do.
|
|
The church therefore is obliged to clear herself from all confederacy
|
|
with them, or connivance at them, and to bear testimony against their
|
|
wicked practices. Note, Though the church has nothing to do with those
|
|
without, it must endeavour to keep clear of the guilt and reproach of
|
|
those within.</P>
|
|
|
|
<P>
|
|
|
|
IV. How he applies the argument to the case before him: "<I>Therefore
|
|
put away from among yourselves that wicked person,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+5:13"><I>v.</I> 13</A>.
|
|
|
|
Cast him out of your fellowship, and avoid his conversation."</P>
|
|
|
|
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