the nature of the disease, and yet neither fear nor avoid it.
Say, most beloved, is it not the greatest foolishness and recklessness willfully and knowingly to run into the hands of the murderer, by opening unto him your house and office; for what else can you expect but stealing, robbing and murdering?
O, that the pious reader would receive the command, teaching, counsel, and admonition, so faithfully given by the Holy Spirit. Shun all heretics (I refer to those who have been of us), and apostates, according to the word of the Lord; whether it is father, mother, wife, child, relative, or friend, or whoever will try to turn you from God and his word, and to corrupt you by doctrine or by life. Whosoever loves any thing more than his God, cannot be the disciple of the Lord, Matt. 10: 37; Luke 14: 26. Therefore, believe Christ Jesus, and sincerely fear him in his word, and you will follow his counsel and teaching; but if you be offended thereat, then await your punishment, for, by the grace of God, I know what it is to despise the word and will of God, and what I have felt and seen in this respect.
In the fourth place, Paul says, "I wrote unto you in an epistle not to company with fornicators. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. But now I have written unto you not to keep company, if any man that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such a one no not to eat," 1 Cor. 5: 9–11.
From these words of the apostle we observe that he had on a former occasion, adadmonished the Corinthians, in an epistle, that they should shun the fornicators, covetous, &c., but they had also understood it as meaning the fornicators of this world. In this epistle, Paul admonishes them that this was not his meaning; for if they should shun such, and not have any dealings with them, they must needs go out of the world. But he meant those who are called brethren, as he shows in plain language, saying, "If any man that is called a brother be a fornicator, or covetous," &c., with such an one do not eat; just as the Jews did not eat with the Gentiles and publicans, at the time of Christ; neither did they keep their company; for Christ and Paul are one and not divided, John 4: 9.
I think, brethren, that this text is so plain and clear that it admits of no controversy; notwithstanding some violate and garble it.
First, they say, "Paul had no authority to burden us with any laws when it was not first taught and commanded him of Christ." To this we answer: Let every one rightly reflect upon, divide, and consider the words of Christ, "Let him be unto you as a heathen man and a publican," and he will find, by the grace of God, whether or not Paul first received this doctrine of Christ.
Secondly, they say, "Since Paul makes mention here of the Jewish passover, and adds that we should keep the passover, not in the old leaven," &c., so this passage, and also his sayings, "With such do not company, with such do not eat," must be understood as meaning a spiritual intermingling or communion. To such, we answer: Israel had a passover of seven days, but we have an eternal passover. And, as the Lamb of our passover is eternal, and his offering eternal, so we must now, perpetually sanctify and celebrate it, ever partake of its flesh; ever be sprinkled with its blood, and ever be diligently guarding against the ungodly, corrupting leaven of both doctrine and life. If our feast and passover then, is spiritual and not literal, eternal and not temporal, how can this then be applicable to the Lord's Supper, which eating does not last but for an hour or so?
In the second place, we answer: If these words were spoken of a spiritual communion then it should read in the Greek test, choinonia, and in the Latin, communicatio, for that signifies a spiritual communion, as Christ communes with us, and the members of Christ commune with Christ; also, community of property. But in the Greek text is a different word, and in Latin it reads: commisceri sivi commercium habere, which does not imply a spiritual communion at all, but an outward, temporal communion; and it appears the clearer from these words of Paul that he here speaks of the temporal communion and company, and not of
