modern, or that to pretend to distinguish truth from error, is a practical assumption of infallibility."

It is a question worthy of consideration, "How . church members should conduct themselves toward those who are thus separated from their communion." We are not left without instructions on this head. "If any man 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." 2 Thes. iii. 14, 15. "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 an one, no, not to eat." 1 Cor. v. 11. Two things are here evident first-We are expressly commanded to withdraw from all voluntary association with such individuals. We are to shun their company. We are not even to sit down with them at an ordinary meal, nor freely to converse with them on secular affairs, except they are our relations, or we are necessarily thrown by the contingencies of business into their society. Of course, none of the relative ties are to be dissolved, nor any of the social duties to be neglected; but all voluntary intercourse with excommunicated persons, who are not related to us by the ties of nature, is to be cautiously avoided: and this is to be done, to testify our abhorrence of the sin, and that the offender himself may be ashamed, and feel the awful situation in which his transgression has placed him.

But it is equally evident from the apostolic injunction, that excommunicated persons are not to be utterly forsaken and abandoned. "Count him not

as an enemy, but admonish him as a brother." Pains should be taken to bring them to repentance.

They should not be given up to their sins, and given over, as it were, to become more and more vile.

The

pastor and members should seek opportunities to admonish and warn them: "Peradventure God may give them repentance to the acknowledging of the truth." Upon their penitence and reformation, they should again be received into communion with compassion and love, joy and gratitude. "Better," says Dr. Owen, "never excommunicate a person at all, than forsake and abandon him when he is expelled, or refuse to receive him back again upon his repentance; but there is a class of persons unto whom, if a man be an offender, he shall be so for ever."

Great care should be taken by a church, to display the most inflexible IMPARTIALITY in the exercise of discipline. To allow the riches, talents, or influence of any offender, to blind the eyes of the society, and to screen him from punishment, is a most flagrant crime against the authority of Christ, and the laws of his kingdom. We can scarcely conceive of any thing more displeasing in his sight, any thing more likely to bring down his fearful indignation upon a church, than to allow his temple to be defiled, out of compliment to secular distinctions.

No member should be allowed to resign, in order to avoid expulsion. If he has done any thing worthy of censure or separation, he should not be allowed to retire with his conduct unnoticed. "It becomes not the wisdom and order of any society, intrusted with authority for its own preservation, as the church is by Christ himself, to suffer persons obnoxious to censure by the fundamental rules of that society, to cast off all respect unto it, to break their order and relation, without animadverting thereupon, according to the authority wherewith

they are intrusted. To do otherwise is to expose their order unto contempt, and proclaim a diffidence in their own authority for the spiritual punishment of offenders."*

On the Removal of Members from one Church to another in the same Town.

This of course can happen only in those places where there are more than one church of the same denomination, and in such places it is a very common occurrence. Church fellowship is a very sacred bond, which ought not to be formed without serious deliberation, nor broken without just cause. No member should dissolve his connexion with a Christian society, but upon such grounds as will stand the test of reason and revelation. The slight pretexts on which some persons transfer themselves from one church to another, betrays a frivolity and volatility of mind, which looks like trifling with sacred things. On the least offence, either imaginary or real, produced either by minister or people, they send for their dismission to another communion, and are off.

Sometimes a disagreement with one of the members is the cause of secession. This is manifestly wrong. The scripture is very explicit on the subject of offences. Instead of leaving a church on this ground, we ought to take immediate steps towards reconciliation. It is no justification to say, "If I cannot sit down at the Lord's Supper in love with a person, I had better not sit down at all;" because we ought without delay to have the offence

* Dr. Owen on Church Government, p. 222.

removed, and come to an agreement with the offender.

Some persons break their connexion with a church, because they think that there are sinful members retained in its communion. Instead of removing, their duty is, either by private admonition, to reclaim such supposed delinquents, or, by informing the pastor, to take the proper measures for their expulsion. If the matter should be brought before the church, and the brethren should not be convinced that there is sufficient ground to proceed to discipline, we ought immediately to acquiesce, and to suppose that through want of information, or some secret prejudice, we had formed an incorrect opinion; and from that time should feel charitably toward the individuals in question. And even if we were persuaded that the church had erred in its judgment, yet, as they examined the evidence, and acted upon conviction, it is not our duty to retire. They endeavoured to decide impartially, and as they did not connive at wickedness, their communion is not defiled. Societies must be governed by fixed general laws, which may sometimes fail to reach particular cases. We must always act upon evidence; and if this fail to prove a member guilty, we must still consider ourselves bound to continue him in the privileges of communion.

If a church refuses to take cognizance of flagrant immorality, or, in order to screen some rich and powerful member, declines to receive testimony, or acts in direct opposition to the clearest evidence,—a case which rarely happens, then the communion is defiled, and a member may conscientiously withdraw.

It happens not unfrequently that members secede, because a pastor is chosen, whose election they cannot

approve.

This forms a difficult case of casuistry. It ought, however, to be a last resort. We should never form a separation on this ground in haste. We should give a patient and impartial hearing to the minister, and strive, by every possible effort, to have our prejudices removed. We should not suf

fer ourselves to be disaffected towards him, by circumstances trivial and indifferent. We should not lend our ear to those who have similar views, nor suffer a party feeling to be excited; but, acting singly and for ourselves, strive to edify so far by his ministry, as to render a secession unnecessary. If, however, after earnest prayer for direction, coupled with great efforts to subdue every thing of prejudice, we still find our religious edification not promoted by his preaching, then we may quietly and peaceably retire, provided there are numbers and property sufficient to found another congregation, and erect another place of worship. We should never attempt to prejudice the minds of others; a step which is not unfrequently taken by some to justify their own conduct; but which is attended with more guilt than words can describe.

It is quite unlawful to separate merely on the ground of dissatisfaction with the decision of the church, in its ordinary affairs.

It is equally sinful to retire because of some imaginary or real offence given us by the pastor. The same steps of explanation and reconciliation are to be taken in this case, as in that of a private member. We should go to him alone, but in the spirit of the greatest meekness and respect, on account of his office. Nothing should be said in the way of accusation, crimination, or demand; but a kind, respectful, modest statement of the supposed offence should be given, which, with any reasonable