and all Christ’s disciples should feel that, in vindicating the honour of His name, they have a common interest, and share a common responsibility.  Every one cannot be a member of a church court; but every one can aid in the preservation of church discipline.  He may supply information, or give evidence, or encourage a healthy tone of public sentiment, or assist, by petition or remonstrance, in quickening the zeal of lukewarm judicatories.  And discipline is never so influential as when it is known to be sustained by the approving verdict of a pious and intelligent community.  The punishment “inflicted of many”—­the withdrawal of the confidence and countenance of a whole church—­is a most impressive admonition to a proud sinner.

In the apostolic age the sentence of excommunication had a very different significance from that which was attached to it at a subsequent period.  Our Lord pointed out its import with equal precision and brevity when he said—­“If thy brother....neglect to hear the church, [228:1] let him be unto thee as an heathen man and a publican.” [228:2] The Israelites could have no religious fellowship with heathens, or the worshippers of false gods; and they could have no personal respect for publicans, or Roman tax-gatherers, who were regarded as odious representatives of the oppressors of their country.  To be “unto them as an heathen” was to be excluded from the privileges of their church; and to be “unto them as a publican” was to be shut out from their society in the way of domestic intercourse.  When the apostle says—­“Now we command you, brethren, that ye withdraw yourselves from every brother that walketh disorderly and not after the ordinance [228:3] which he received of us,” [228:4] he doubtless designed to intimate that those who were excommunicated should be admitted neither to the intimacy of private friendship nor to the sealing ordinances of the gospel.  But it did not follow that the disciples were to treat such persons with insolence or inhumanity.  They were not at liberty to act thus towards heathens and publicans; for they were to love even their enemies, and they were to imitate the example of their Father in heaven who “maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.” [228:5] It is obvious from the address of the apostle to the Thessalonians that the members of the Church were not forbidden to speak to those who were separated from communion; and that they were not required to refuse them the ordinary charities of life.  They were simply to avoid such an intercourse as implied a community of faith, of feeling, and of interest.  “If any man,” says he, “obey not our word by this epistle, 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.” [229:1]