Chapter 07b

CHAPTER VII CHURCH DISCIPLINE (Part 2)

Note 13..- The members of the Church should be impressed that they still owe a duty and a service of love to those "cut off" They have once been among them, members of the family and brethren beloved, now, though wayward and unworthy of fellowship because of their errors, yet may it not be hoped that, through their prayers and kindly treatment, they may come to themselves, repent of their errors and seek again their Father’s house. Follow them with blessing; they may be saved.

Note 14. - The Church should at any time be willing to grant a rehearing of his case, if requested by an excluded member, providing he gives assurance and makes it appear probable that be can establish his innocence, show their mistake or satisfy them by his acknowledgments.

Note 15. - The Church should restore to its fellowship, at his request, any excluded member whenever his confession and reparation for the past are satisfactory and his present walk according to godliness.

Note 16.- Pastors, deacons, and all officers are subject to the same discipline, administered in the same way, as other Church members; except that unusual caution should be had in giving credence to charges that lead to discipline, according to apostolic injunction: "Against an elder receive not an accusation, except at the mouth of two or three witnesses,’ - 1 Timothy 5:19. And also it may be added, that considering the prominent position they occupy and considering the fact that disciplinary proceedings in their case may have a more serious effect, both on themselves and on the cause, than in ordinary cases, therefore unusual caution should be used and perhaps a Council, or the advice of wise brethren be called in aid."

Note 17.- In all things not contrary to his conscience, the member should submit to the Church, but in all questions of faith and conscience he should do what he honestly believes to be right, whether the Church, in the exercise of administrative function should commend, or condemn him.

Note 18.- While on the contrary, the Church as an executive body must. not fail to exercise its legitimate and rightful authority, and discipline its members for what it regards as sufficient cause, even though such members may think the discipline unjust, and believe themselves injured by it.

"The discipline of accused ministers is treated at length in the chapters on Councils.

Note 19.- No one, while on trial before the Church, can properly accuse or bring charges against another member as a vindication of his own cause, or a palliation of his offense. His own case must be first decided on its merits. If his offense be proven, or confessed, no accusation of others can justify it, or should be allowed. But any legitimate evidence can be adduced in his own favor, even though such evidence may implicate others.

Note 20.- The relation of the pastor to persons accused., and to processes of trial before the body, is delicate and important. He is not to act the partisan for or against the accused, much less is to be the prosecutor of his erring brethren. He is to be judge and expounder of law and evidence; and whatever may be his private opinion, he is to maintain fairness and equity on all sides and to all parties. As moderator of the meeting, he is to keep all parties to good order, and just measures. It is important that he be familiar with parliamentary rules, and with the principles of scriptural discipline, so that the results reached shall commend themselves to the reasonable approval of all.

Note 21.- The pastor, by virtue of his office, is moderator of all business meetings. But in cases where he may himself be personally involved in the difficulty, or charged with complicity in it, he should not preside, but resign the chair and allow the meeting to elect some one else.

Note 22..- The pastor, by virtue of his office, is moderator of all church business meetings, but not of society business meetings, which meetings are held according to statute law, for the election of trustees and for other matters pertaining to temporalities. These meetings, eve though composed of the same individuals, yet are not the same official bodies. The moderator is elected on nomination. The pastor is eligible to election the same as any other member of the society, but cannot assume the chair by right of his office.

Note 25. -Nothing can be considered a just and reasonable cause for the withdrawal of fellowship, and exclusion from the Church, except it be clearly forbidden in, or manifestly contrary to, the Scriptures, and what would have prevented the reception of the individual into the Church had it existed at the time and been persisted in. Even these do not usually lead to disfellowship, providing they be confessed and forsaken.

VI. PUBLIC OFFENSES A public offense is one claimed to be a breach of Christian morals, or a violation of covenant faith or duty. It is not an offensive act committed against an individual, of which that individual might complain. It is an injury to the cause of piety, a scandal to the Christian name and profession. In such a case, one member is no more interested in or wronged by it than another. The whole body is equally concerned and equally responsible, And while the " steps of private labor" taken by any member in such a case would be appropriate, and might be effective, yet it is obligatory on no one more than another to take them. And since there is a natural indisposition to do it, such personal effort usually goes undone, and it is left to the Church, or its official members, to move in the matter. For instance, if it be credibly reported that a member is addicted to intemperance, or profanity, or dishonesty, or if he have departed from the faith, or violated the order of the Church in some grave matter, these are considered general, or public offenses, since in no sense are they personal or private in their commission or bearing.

VII. THEIR CHARACTER

It would be impracticable to attempt to specify all possible occasions when labor might be called for in this line of irregular Christian conduct. The Church must judge each individual case on its merits, and decide whether discipline be needed, and if so, to what extent. Hut in the Epistolary writings we have not only a watchful disciplinary supervision of the Church enjoined, but various occasions for the exercise of discipline specified. The following may here be mentioned as prominent:

I. False Doctrine

Holding and teaching doctrines fundamentally false, contrary to the law of God, as understood by the body, and subversive of their accepted faith. " If any man preach any other Gospel unto you, than that ye have received, let him be anathema." - Gal. I: g. "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." - 2 John 1:10.

2. Disregard of Authority When a member refuses to submit to the requirements of the Church, and thus becomes insubordinate to lawfully constituted authority. " But if he neglect to hear the Church, let him be unto thee as a heathen man, and a publican," - Matthew 18:17.

" Now we exhort you, brethren, warn them that are unruly." - 1 Thessalonians 5:14. 3. Contention and Strife Where a member is factious, forments discord stirs up strife and becomes a leader of party, disturbing or destroying the peace and harmony of the body. "I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrines which ye have learned, and avoid them." - Romans 16:17. "But if any man seem to be contentious, we have no such custom, neither the churches of God." - 1 Corinthians 11:16 4. Immoral Conduct This takes a wide range and embraces many particulars. Such acts and practices as are inconsistent with the honor, rectitude and purity which the Gospel inculcates and requires. It is on the theory that the Christian Church must have a higher standard of moral virtue than the world holds essential. Otherwise how can it be the light of the world and the salt of the earth? "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 Corinthians 5:1-13. Disorderly Walk

Such a course of conduct and habit of life as brings the Christian profession into disrepute, and becomes subversive of the established faith and good order of the Church. It does not necessarily imply immorality of conduct. "Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." - 2 Thessalonians 3:6. "There are some which walk among you disorderly, working not at all." - 2 Thessalonians 3:1-18 : I I.

6. A Covetous Spirit

Cases where members will not contribute of their means, according to their evident ability for the support of the gospel, or for other Christian work; throwing heavy burdens on others, of which they refuse to bear their proportion. For while the Church cannot compel liberality, nor dictate what its members shall give, but leaves all offerings to be free-will, yet liberality i • required, and any one who refuses to share an equality of responsibility while enjoying an equality of benefits, exposes himself to reproof and discipline. "For this ye know, that no covetous man, who is an idolater, hath any inheritance in the kingdom of Christ." - Ephesians 5:5. "If any man that is called a brother, be covetous, with such a one no, not to eat." - 1 Corinthians 5:11. 7. Arrogant Deportment When a member, in a spirit of arrogance and pride, assumes authority, and affects superiority, undertaking to domineer and rule the Church. "I wrote unto the Church, but Diotrephes, who loveth to have the preeminence among them, receiveth us not; wherefore, if I come, I will remember his deeds." - 3 John 1:9-10. 8. Going to Law The going to law with brethren "before unbelievers," and the prosecution of fellow-members at civil tribunals instead of private and peaceable arbitration " before the saints." This was severely censured by the Apostle, and deserves to be made a cause of discipline in every Church where it takes place. " I speak to your shame; brother goeth to law with brother, and that before the unbelievers. Now, therefore there is utterly a fault among you, because ye go to law with one another Why do ye not rather take wrong? Why do ye not rather be defrauded P"- 1 Corinthians 6:5-7.

Note 1. Observe: where in these Epistolary citations, the churches are enjoined, with disorderly walkers, and evil persons, "not to eat," the evident meaning is not to eat with them in the celebration of the Supper. Not to commune with them. And when it is said, "from such withdraw yourselves," reference is evidently had to Church fellowship, and not to social intercourse.

Note 2. The Apostle manifestly did not purpose to give a list of disciplinable offenses, and those cited above are only’ such incidental cases as occurred in the churches, with respect to which he had occasion to give instruction, But they show conclusively two things. first: that purity of faith and doctrine, and virtue and good order in the management of Church affairs, were matters of importance, which they needed to understand. Second: that each Church was to be held responsible for a faithful and earnest administration of its government, so as to keep itself true to the law and the kingdom of Christ.

Note 3. Whatever may be thought of the relative importance of some of the faults of Christian character mentioned above, as compared with others, and still others that might be named, they are all blemishes and defects which should, by a judicious treatment, be corrected; they constitute stumbling-blocks to unbelievers, and a dangerous example for other disciples. They be all evils. Therefore put away the evils, or the evildoers.

VIII. THEIR TREATMENT In the treatment of public offenses, the proper course of labor and discipline would be substantially as follows: It must, however, be borne in mind that various cases have some peculiar features, and require peculiar treatments. The treatment of the case will therefore vary somewhat with the circumstances. Those who have the direction of them must be familiar with the general principles which apply; if beyond these some way-marks can be given, wise and prudent men need not go far astray in their arrangements.

1. The first member who has knowledge of the offense should, the same as in private cases, seek the offender, and, if possible, remove the difficulty. True, he is under no special obligation to do this simply because he chanced to be the first to learn the fact. But if he can win a brother from his evil way, and remove a reproach from the Church, such would be a work of faith and a labor of love, with which any Christian might feel greatly satisfied. This personal labor should be undertaken because each member of the body suffers in any wrong inflicted on the body, and because such personal efforts are often the most effectual. Should there be many individual efforts, by many members at the same time, aiming at the same end, so much the more effectual would it be.

2. But if no one can or will pursue this course of personal private labor, or if such a course should prove unsuccessful, then should the one who has knowledge of it consult the pastor and deacons - or if, as in some churches, there be a prudential committee for such purposes, refer it to them - and leave it to their judgment as to what further course should be taken. If they will not notice the matter, this brother could bring it up at the next business Church meeting. But even then it would be well not to give names and facts, but say a case deserved attention, and ask that a committee be appointed, to which facts would be referred. All such cases should be kept out of the Church, and managed privately, so long as there seems hope of an effectual settlement by that means.

3. The Church, having formal knowledge of the matter, would, perhaps, as the most kindly fraternal "first step" in their movement, visit him, hear his explanation and excuse, and ascertain his purpose in the case. They might, indeed, without transcending the limits of propriety, at once cite him before the body to answer for himself, disprove the charges, or make his defense. But this course at the beginning seems a little more judicial and harsh than the visit of a committee, and a brother "out of the way" might not accept it too readily, Rut the case should ultimately come before the Church, where the offender shall know the charges, hear the witnesses, and be allowed to answer for himself.

4. If a committee act in the case, they should act in the name of the Church, and with their authority, but they should go in the spirit of meekness and love, with the desire uppermost to win a brother. If the offender will not appear before the Church, by that refusal he sets its authority at defiance, and the body must decide how long they will bear with his insubordination. If he be so situated that he cannot appear before them, they must depend on the report of a committee, and act according to their best judgment in the matter.

5. If, in any case of discipline, and at any stage of the proceedings, the accused brother disproves the charges, or, in any ordinary case, if he admits them, confesses the wrong, makes suitable acknowledgment and reparation, so far as possible, together with promise of amendment, this, should be deemed sufficient, and the case be dismissed. The purity of the Church is vindicated, its authority sustained, and an erring brother is won back to Christ, and to the fellowship of His people.

6. But if, after patient, deliberate and prayerful labor, all efforts fail to reclaim the offender, then, however painful the necessity, they must withdraw from him their fellowship. He has refused to heat them, and must be put away. With such a one, "no, not to eat." Better to lose many members than that the government and good order of the Church should be prostrated and trampled on and its good name become a by-word. When a course of discipline has been inaugurated, it must be carried on till the offender is reclaimed, or excluded.

Note 4. Any one tried by a Church should be allowed every opportunity, both as to time, place and circumstance, to vindicate himself. The very justice of Christ’s house should incline to mercy. It should be made manifest that the object is not to punish, but to reclaim.

Note 5. Every person so tried has a right to demand and receive copies of all charges against him, the names of the accusers and witnesses, both of whom he shall have the privilege of meeting face to face, hearing their statements, bringing witness on his side, and answering for himself before the Church itself as the ultimate and authoritative tribunal.

Note 6. All persons on trial, or having been excluded, have a right to receive authenticated copies of the records of all proceedings held by the Church in their cases.

Note 7. It would not be proper for a member on trial to bring any person as his advocate who was not a member of the body to plead his case, without special permission from the Church to do so. The whole matter pertains to the Church alone, and outside parties have no right of interference. Moreover, it would be strange if the entire body should be so swayed from right and justice as not to give any member under accusation a reasonable hearing and an equitable treatment. Such a case might be possible, but would not be likely to occur.

Note 8. In every case of exclusion the charges against the member, and the reasons for his exclusion, should be carefully and accurately written out, and entered on the records of the Church, the excluded remember to receive an authentic copy if he desires it.

Note 9. It is customary, also, to notify the individual that fellowship is withdrawn from him by sending him a copy of the reasons for the final action in the case, or otherwise, at the option of the clerk, as directed by the body.

Note 10. The Church should not commence disciplinary proceedings, nor even entertain a charge against a member, unless the evidence be such as to make the truth of the charge highly probable, if not absolutely certain.

Note 11. Offenses may, and not unfrequently do, occur, of such an aggravated character as to require, when confessed or fully proven, immediate exclusion, without the need of further labor, and notwithstanding confessions, penitence and promises; though not without a hearing. No temporizing or delay should be allowed, but the Church of Christ should show the world that it will not shelter in its bosom, nor hold in its fellowship, gross transgressors.

Note 12. Should the Church at any time find that it has dealt unjustly with a member, or excluded him without sufficient cause, it should at once proceed, of its own accord, without waiting for solicitation, to repair, so far as they may be able, the wrong done, and by concession and restoration make it apparent that they are as ready to reverse their action when they see it was wrong, as they were to take it when they believed it was right.

Note 13. The members of the Church should be impressed that they still owe a duty and a service of love to those "cut off" They have once been among them, members of the family and brethren beloved, now, though wayward and unworthy of fellowship because of their errors, yet may it not be hoped that, through their prayers and kindly treatment, they may come to themselves, repent of their errors and seek again their Father’s house. Follow them with blessing; they may be saved.

Note 14. - The Church should at any time be willing to grant a rehearing of his case, if requested by an excluded member, providing he gives assurance and makes it appear probable that be can establish his innocence, show their mistake or satisfy them by his acknowledgments.

Note 15. The Church should restore to its fellowship, at his request, any excluded member whenever his confession and reparation for the past are satisfactory and his present walk according to godliness.

Note 16. Pastors, deacons, and all officers are subject to the same discipline, administered in the same way, as other Church members; except that unusual caution should be had in giving credence to charges that lead to discipline, according to apostolic injunction: "Against an elder receive not an accusation, except at the mouth of two or three witnesses,’ 1 Timothy 5:19. And also it may be added, that considering the prominent position they occupy and considering the fact that disciplinary proceedings in their case may have a more serious effect, both on themselves and on the cause, than in ordinary cases, therefore unusual caution should be used and perhaps a Council, or the advice of wise brethren be called in aid."

Note 17. In all things not contrary to his conscience, the member should submit to the Church, but in all questions of faith and conscience he should do what he honestly believes to be right, whether the Church, in the exercise of administrative function should commend, or condemn him.

Note 18. While on the contrary, the Church as an executive body must. not fail to exercise its legitimate and rightful authority, and discipline its members for what it regards as sufficient cause, even though such members may think the discipline unjust, and believe themselves injured by it.

"The discipline of accused ministers is treated at length in the chapters on Councils.

Note 19. No one, while on trial before the Church, can properly accuse or bring charges against another member as a vindication of his own cause, or a palliation of his offense. His own case must be first decided on its merits. If his offense be proven, or confessed, no accusation of others can justify it, or should be allowed. But any legitimate evidence can be adduced in his own favor, even though such evidence may implicate others.

Note 20.- The relation of the pastor to persons accused., and to processes of trial before the body, is delicate and important. He is not to act the partisan for or against the accused, much less is to be the prosecutor of his erring brethren. He is to be judge and expounder of law and evidence; and whatever may be his private opinion, he is to maintain fairness and equity on all sides and to all parties. As moderator of the meeting, he is to keep all parties to good order, and just measures. It is important that he be familiar with parliamentary rules, and with the principles of scriptural discipline, so that the results reached shall commend themselves to the reasonable approval of all.

Note 21.- The pastor, by virtue of his office, is moderator of all business meetings. But in cases where he may himself be personally involved in the difficulty, or charged with complicity in it, he should not preside, but resign the chair and allow the meeting to elect some one else.

Note 22. The pastor, by virtue of his office, is moderator of all church business meetings, but not of society business meetings, which meetings are held according to statute law, for the election of trustees and for other matters pertaining to temporalities. These meetings, eve though composed of the same individuals, yet are not the same official bodies. The moderator is elected on nomination. The pastor is eligible to election the same as any other member of the society, but cannot assume the chair by right of his office.

Note 25. -Nothing can be considered a just and reasonable cause for the withdrawal of fellowship, and exclusion from the Church, except it be clearly forbidden in, or manifestly contrary to, the Scriptures, and what would have prevented the reception of the individual into the Church had it existed at the time and been persisted in. Even these do not usually lead to disfellowship, providing they be confessed and forsaken.

VI. PUBLIC OFFENSES A public offense is one claimed to be a breach of Christian morals, or a violation of covenant faith or duty. It is not an offensive act committed against an individual, of which that individual might complain. It is an injury to the cause of piety, a scandal to the Christian name and profession. In such a case, one member is no more interested in or wronged by it than another. The whole body is equally concerned and equally responsible, And while the " steps of private labor" taken by any member in such a case would be appropriate, and might be effective, yet it is obligatory on no one more than another to take them. And since there is a natural indisposition to do it, such personal effort usually goes undone, and it is left to the Church, or its official members, to move in the matter. For instance, if it be credibly reported that a member is addicted to intemperance, or profanity, or dishonesty, or if he have departed from the faith, or violated the order of the Church in some grave matter, these are considered general, or public offenses, since in no sense are they personal or private in their commission or bearing.

VII. THEIR CHARACTER

It would be impracticable to attempt to specify all possible occasions when labor might be called for in this line of irregular Christian conduct. The Church must judge each individual case on its merits, and decide whether discipline be needed, and if so, to what extent. Hut in the Epistolary writings we have not only a watchful disciplinary supervision of the Church enjoined, but various occasions for the exercise of discipline specified. The following may here be mentioned as prominent:

I. False Doctrine

Holding and teaching doctrines fundamentally false, contrary to the law of God, as understood by the body, and subversive of their accepted faith. " If any man preach any other Gospel unto you, than that ye have received, let him be anathema." - Gal. I: g. "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." - 2 John 1:10. 2. Disregard of Authority When a member refuses to submit to the requirements of the Church, and thus becomes insubordinate to lawfully constituted authority. " But if he neglect to hear the Church, let him be unto thee as a heathen man, and a publican," - Matthew 18:17.

" Now we exhort you, brethren, warn them that are unruly." - 1 Thessalonians 5:14. 3. Contention and Strife Where a member is factious, forments discord stirs up strife and becomes a leader of party, disturbing or destroying the peace and harmony of the body. "I beseech you, brethren, mark them which cause divisions and offenses contrary to the doctrines which ye have learned, and avoid them." - Romans 16:17. "But if any man seem to be contentious, we have no such custom, neither the churches of God." - 1 Corinthians 11:16 4. Immoral Conduct This takes a wide range and embraces many particulars. Such acts and practices as are inconsistent with the honor, rectitude and purity which the Gospel inculcates and requires. It is on the theory that the Christian Church must have a higher standard of moral virtue than the world holds essential. Otherwise how can it be the light of the world and the salt of the earth? "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 Corinthians 5:1-13. Disorderly Walk

Such a course of conduct and habit of life as brings the Christian profession into disrepute, and becomes subversive of the established faith and good order of the Church. It does not necessarily imply immorality of conduct. "Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." - 2 Thessalonians 3:6. "There are some which walk among you disorderly, working not at all." - 2 Thessalonians 3:1-18 : I I.

6. A Covetous Spirit

Cases where members will not contribute of their means, according to their evident ability for the support of the gospel, or for other Christian work; throwing heavy burdens on others, of which they refuse to bear their proportion. For while the Church cannot compel liberality, nor dictate what its members shall give, but leaves all offerings to be free-will, yet liberality i • required, and any one who refuses to share an equality of responsibility while enjoying an equality of benefits, exposes himself to reproof and discipline. "For this ye know, that no covetous man, who is an idolater, hath any inheritance in the kingdom of Christ." - Ephesians 5:5. "If any man that is called a brother, be covetous, with such a one no, not to eat." - 1 Corinthians 5:11. 7. Arrogant Deportment When a member, in a spirit of arrogance and pride, assumes authority, and affects superiority, undertaking to domineer and rule the Church. "I wrote unto the Church, but Diotrephes, who loveth to have the preeminence among them, receiveth us not; wherefore, if I come, I will remember his deeds." - 3 John 1:9-10. 8. Going to Law The going to law with brethren "before unbelievers," and the prosecution of fellow-members at civil tribunals instead of private and peaceable arbitration " before the saints." This was severely censured by the Apostle, and deserves to be made a cause of discipline in every Church where it takes place. " I speak to your shame; brother goeth to law with brother, and that before the unbelievers. Now, therefore there is utterly a fault among you, because ye go to law with one another Why do ye not rather take wrong? Why do ye not rather be defrauded P" - 1 Corinthians 6:5-7.

Note 1. Observe: where in these Epistolary citations, the churches are enjoined, with disorderly walkers, and evil persons, "not to eat," the evident meaning is not to eat with them in the celebration of the Supper. Not to commune with them. And when it is said, "from such withdraw yourselves," reference is evidently had to Church fellowship, and not to social intercourse.

Note 2. The Apostle manifestly did not purpose to give a list of disciplinable offenses, and those cited above are only’ such incidental cases as occurred in the churches, with respect to which he had occasion to give instruction, But they show conclusively two things. first: that purity of faith and doctrine, and virtue and good order in the management of Church affairs, were matters of importance, which they needed to understand. Second: that each Church was to be held responsible for a faithful and earnest administration of its government, so as to keep itself true to the law and the kingdom of Christ.

Note 3. Whatever may be thought of the relative importance of some of the faults of Christian character mentioned above, as compared with others, and still others that might be named, they are all blemishes and defects which should, by a judicious treatment, be corrected; they constitute stumbling-blocks to unbelievers, and a dangerous example for other disciples. They be all evils. Therefore put away the evils, or the evildoers.

VIII. THEIR TREATMENT In the treatment of public offenses, the proper course of labor and discipline would be substantially as follows: It must, however, be borne in mind that various cases have some peculiar features, and require peculiar treatments. The treatment of the case will therefore vary somewhat with the circumstances. Those who have the direction of them must be familiar with the general principles which apply; if beyond these some way-marks can be given, wise and prudent men need not go far astray in their arrangements.

1. The first member who has knowledge of the offense should, the same as in private cases, seek the offender, and, if possible, remove the difficulty. True, he is under no special obligation to do this simply because he chanced to be the first to learn the fact. But if he can win a brother from his evil way, and remove a reproach from the Church, such would be a work of faith and a labor of love, with which any Christian might feel greatly satisfied. This personal labor should be undertaken because each member of the body suffers in any wrong inflicted on the body, and because such personal efforts are often the most effectual. Should there be many individual efforts, by many members at the same time, aiming at the same end, so much the more effectual would it be.

2. But if no one can or will pursue this course of personal private labor, or if such a course should prove unsuccessful, then should the one who has knowledge of it consult the pastor and deacons - or if, as in some churches, there be a prudential committee for such purposes, refer it to them - and leave it to their judgment as to what further course should be taken. If they will not notice the matter, this brother could bring it up at the next business Church meeting. But even then it would be well not to give names and facts, but say a case deserved attention, and ask that a committee be appointed, to which facts would be referred. All such cases should be kept out of the Church, and managed privately, so long as there seems hope of an effectual settlement by that means.

3. The Church, having formal knowledge of the matter, would, perhaps, as the most kindly fraternal "first step" in their movement, visit him, hear his explanation and excuse, and ascertain his purpose in the case. They might, indeed, without transcending the limits of propriety, at once cite him before the body to answer for himself, disprove the charges, or make his defense. But this course at the beginning seems a little more judicial and harsh than the visit of a committee, and a brother "out of the way" might not accept it too readily, Rut the case should ultimately come before the Church, where the offender shall know the charges, hear the witnesses, and be allowed to answer for himself.

4. If a committee act in the case, they should act in the name of the Church, and with their authority, but they should go in the spirit of meekness and love, with the desire uppermost to win a brother. If the offender will not appear before the Church, by that refusal he sets its authority at defiance, and the body must decide how long they will bear with his insubordination. If he be so situated that he cannot appear before them, they must depend on the report of a committee, and act according to their best judgment in the matter.

5. If, in any case of discipline, and at any stage of the proceedings, the accused brother disproves the charges, or, in any ordinary case, if he admits them, confesses the wrong, makes suitable acknowledgment and reparation, so far as possible, together with promise of amendment, this, should be deemed sufficient, and the case be dismissed. The purity of the Church is vindicated, its authority sustained, and an erring brother is won back to Christ, and to the fellowship of His people.

6. But if, after patient, deliberate and prayerful labor, all efforts fail to reclaim the offender, then, however painful the necessity, they must withdraw from him their fellowship. He has refused to heat them, and must be put away. With such a one, "no, not to eat." Better to lose many members than that the government and good order of the Church should be prostrated and trampled on and its good name become a by-word. When a course of discipline has been inaugurated, it must be carried on till the offender is reclaimed, or excluded.

Note 4. Any one tried by a Church should be allowed every opportunity, both as to time, place and circumstance, to vindicate himself. The very justice of Christ’s house should incline to mercy. It should be made manifest that the object is not to punish, but to reclaim.

Note 5. Every person so tried has a right to demand and receive copies of all charges against him, the names of the accusers and witnesses, both of whom he shall have the privilege of meeting face to face, hearing their statements, bringing witness on his side, and answering for himself before the Church itself as the ultimate and authoritative tribunal.

Note 6. All persons on trial, or having been excluded, have a right to receive authenticated copies of the records of all proceedings held by the Church in their cases.

Note 7. It would not be proper for a member on trial to bring any person as his advocate who was not a member of the body to plead his case, without special permission from the Church to do so. The whole matter pertains to the Church alone, and outside parties have no right of interference. Moreover, it would be strange if the entire body should be so swayed from right and justice as not to give any member under accusation a reasonable hearing and an equitable treatment. Such a case might be possible, but would not be likely to occur.

Note 8. In every case of exclusion the charges against the member, and the reasons for his exclusion, should be carefully and accurately written out, and entered on the records of the Church, the excluded remember to receive an authentic copy if he desires it.

Note 9. It is customary, also, to notify the individual that fellowship is withdrawn from him by sending him a copy of the reasons for the final action in the case, or otherwise, at the option of the clerk, as directed by the body.

Note 10. The Church should not commence disciplinary proceedings, nor even entertain a charge against a member, unless the evidence be such as to make the truth of the charge highly probable, if not absolutely certain.

Note 11. Offenses may, and not unfrequently do, occur, of such an aggravated character as to require, when confessed or fully proven, immediate exclusion, without the need of further labor, and notwithstanding confessions, penitence and promises; though not without a hearing. No temporizing or delay should be allowed, but the Church of Christ should show the world that it will not shelter in its bosom, nor hold in its fellowship, gross transgressors.

Note 12. Should the Church at any time find that it has dealt unjustly with a member, or excluded him without sufficient cause, it should at once proceed, of its own accord, without waiting for solicitation, to repair, so far as they may be able, the wrong done, and by concession and restoration make it apparent that they are as ready to reverse their action when they see it was wrong, as they were to take it when they believed it was right.

Note 13. The members of the Church should be impressed that they still owe a duty and a service of love to those "cut off" They have once been among them, members of the family and brethren beloved, now, though wayward and unworthy of fellowship because of their errors, yet may it not be hoped that, through their prayers and kindly treatment, they may come to themselves, repent of their errors and seek again their Father’s house. Follow them with blessing; they may be saved.

Note 14. - The Church should at any time be willing to grant a rehearing of his case, if requested by an excluded member, providing he gives assurance and makes it appear probable that be can establish his innocence, show their mistake or satisfy them by his acknowledgments.

Note 15. The Church should restore to its fellowship, at his request, any excluded member whenever his confession and reparation for the past are satisfactory and his present walk according to godliness.

Note 16. Pastors, deacons, and all officers are subject to the same discipline, administered in the same way, as other Church members; except that unusual caution should be had in giving credence to charges that lead to discipline, according to apostolic injunction: "Against an elder receive not an accusation, except at the mouth of two or three witnesses,’ - 1 Timothy 5:19. And also it may be added, that considering the prominent position they occupy and considering the fact that disciplinary proceedings in their case may have a more serious effect, both on themselves and on the cause, than in ordinary cases, therefore unusual caution should be used and perhaps a Council, or the advice of wise brethren be called in aid."

Note 17. In all things not contrary to his conscience, the member should submit to the Church, but in all questions of faith and conscience he should do what he honestly believes to be right, whether the Church, in the exercise of administrative function should commend, or condemn him.

Note 18. While on the contrary, the Church as an executive body must. not fail to exercise its legitimate and rightful authority, and discipline its members for what it regards as sufficient cause, even though such members may think the discipline unjust, and believe themselves injured by it.

"The discipline of accused ministers is treated at length in the chapters on Councils.

Note 19. No one, while on trial before the Church, can properly accuse or bring charges against another member as a vindication of his own cause, or a palliation of his offense. His own case must be first decided on its merits. If his offense be proven, or confessed, no accusation of others can justify it, or should be allowed. But any legitimate evidence can be adduced in his own favor, even though such evidence may implicate others.

Note 20.- The relation of the pastor to persons accused., and to processes of trial before the body, is delicate and important. He is not to act the partisan for or against the accused, much less is to be the prosecutor of his erring brethren. He is to be judge and expounder of law and evidence; and whatever may be his private opinion, he is to maintain fairness and equity on all sides and to all parties. As moderator of the meeting, he is to keep all parties to good order, and just measures. It is important that he be familiar with parliamentary rules, and with the principles of scriptural discipline, so that the results reached shall commend themselves to the reasonable approval of all.

Note 21.- The pastor, by virtue of his office, is moderator of all business meetings. But in cases where he may himself be personally involved in the difficulty, or charged with complicity in it, he should not preside, but resign the chair and allow the meeting to elect some one else.

Note 22. The pastor, by virtue of his office, is moderator of all church business meetings, but not of society business meetings, which meetings are held according to statute law, for the election of trustees and for other matters pertaining to temporalities. These meetings, eve though composed of the same individuals, yet are not the same official bodies. The moderator is elected on nomination. The pastor is eligible to election the same as any other member of the society, but cannot assume the chair by right of his office.