In what way are the directions here given to Titus to be used for our own guidance at the present time? Certain limitations as to their application have been already pointed out. They do not apply to persons who have always been, or who have ended in placing themselves, outside the Christian Church. They refer to persons who contend that their self-chosen views are part and parcel of the Gospel, and who claim to hold and teach such views as members or even ministers of the Church. Secondly, they refer to grave and fundamental errors with regard to first principles; not to eccentric views respecting matters of detail. And in determining this second point much caution will be needed; especially when inferences are drawn from a man's teaching. We should be on our guard with regard to assertions that a particular teacher _virtually_ denies the Divinity of Christ, or the Trinity, or the personality of God. But when both these points are quite clear, that the person contradicts some of the primary truths of the Gospel, and that he claims to do so as a Christian, what is a minister to do to such a member of his flock? He is to make one or two efforts to reclaim him, and then to have as little to do with him as possible. In all such cases there are three sets of persons to be considered:--the heretic himself, those who have to deal with him, and the Church at large. What conduct on the part of those who have to deal with him will be least prejudicial to themselves and to the Church, and most beneficial to the man himself? The supreme law of charity must be the guiding principle. But that is no true charity which shows tenderness to one person in such a way as to do grievous harm to others, or to do more harm than good to the person who receives it. Love of what is good is not only consistent with hatred of what is evil; it cannot exist without such hatred. What we have to consider, therefore, is this. Will friendliness confirm him in his error? Would he be more impressed by severity? Is intercourse with him likely to lead to our being led astray? Will it increase his influence and his opportunities of doing harm? Is severity likely to excite sympathy in other people, first for him, and then for his teaching? It is impossible to lay down a hard and fast rule that would cover all cases; and while we remember the stern instructions which St. Paul gives to Titus, and St. John to the "elect lady," let us not forget the way in which Jesus Christ treated publicans and sinners.