church, some special rules for their adjustment are given in 1 Cor. 6:1-11. Although the circumstances of that church were very different, in some important respects, from those of churches in Christian lands living under free governments at the present day, yet the leading principle of that passage is applicable to all churches, at all times. The principle established in the passage is, that church members should refer all their differences about pecuniary matters to their brethren for adjustment; and in no case, while they continue to be members of the church, should they go to law with each other in the civil courts. Sooner than do this, they are commanded to "take wrong," and "suffer themselves to be defrauded."

Difficulties and misunderstandings between Christians respecting pecuniary affairs should be referred to wise brethren, who are able to judge in such matters. If either party is unreasonable, and unjust, there will be witnesses of his conduct, if it should be necessary to bring it before the church. If he will not submit to the judgment of brethren, nor hear the church, but persists in manifest injustice, he should be excluded; and, if necessary, may be prosecuted, as any other person, in the civil courts.

II. Public Offences. These are offences against morality, or religion, or against the church; such as intemperance, profaneness, Sabbath breaking, frequenting improper places of amusement, disseminating false doctrines, sowing discord, or neglecting covenant obligations. These cannot be brought before the church in the same manner as private offences, because, not having been committed against any individual in particular, no one can make them matters of personal offence. They may be classed as follows:

1. Immoralities. "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 an one, no, not to

eat.

For what have I to do to judge them also that are without? Do not ye judge them that are within? But them that are without God judgeth. Therefore put away

from among yourselves that wicked person." 1 Cor. 5: 11, 12, 13. See also 6: 9, 10; Jude 4-13; Heb. 12: 15, 16.

2. Denial of the essential truths of the gospel, or the belief of errors subversive of them. "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed." "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." Gal. 1: 8,9; 2 John v. 10. See also Gal. 5: 12; 2 Thess. 3: 14; Rev. 2: 2, 14, 15, 20. It is the duty of the church to reject those who reject the gospel. This is obvious from the nature of the case, as well as from these passages. The only question is, what truths must a man reject, or what errors must he imbibe, to render him worthy of exclusion? Great allowances should be made for weakness of mind, and for defective or erroneous early education. "Him that is weak in the faith receive ye." All reasonable liberty should be allowed for independent, private judgment. Yet errors in regard to fundamental doctrines should not be allowed in church members.

"A

3. Making divisions and disturbances in the church. man that is an heretic, after the first and second admonition, reject." A heretic is a party-maker, a factious man, who is determined to have his own way, or to force his own opinions, regardless of the peace of the church. 'Mark those who cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them." Tit, 3; 10; Rom. 16: 17, 18.

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4. Covetousness, manifested by a neglect to provide for one's family, or in a refusal to bear a reasonable part in the pecuniary support of the gospel. "If any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.” "Let him that is taught in the word, communicate unto him that teacheth, in all good things." "If any man that is called a

brother, be a fornicator, or covetous, with such an one no not to eat." "For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God." 1 Tim. 5: 8; Gal. 6: 6; 1 Cor. 5: 11; Eph. 5: 5. If" the laborer is worthy of his reward," it is dishonesty to keep it back; if" the Lord hath ordained that those who preach the gospel should live of the gospel," it is open disobedience to him; and if done under the influence of that "covetousness which is idolatry," it is worthy of censure and reprobation.

5. An indolent, useless, disorderly life. "We hear that there are some who walk among you disorderly, working not at all." "Withdraw yourselves from every brother that walketh disorderly." 2 Thess. 3: 6—12; 1 Tim. 5: 13.

6. Refusal to be reconciled to a brother, as before shown, is a proof of the want of the spirit of the gospel, and is a sin against the fellowship, authority, and welfare of the church. "First be reconciled to thy brother, and then come and offer thy gift." 'If he refuse to hear the church, let him be unto thee as a heathen man and a publican." Matt. 5: 24; 18: 17.

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7. A protracted and unnecessary neglect of the meetings and ordinances of the church. The soundness of this rule is evident from the nature of the church covenant, in which all engage "not to forsake the assembling of themselves together," and from the sacredness of the command in reference to the Lord's Table-"This do in remembrance of me."*

*The inquiry may arise, how far these scriptural rules in reference to offences requiring church action are observed by Baptist churches. The Kehukee (N. C.) Association, in 1783 considered this question : "What shall a church do with a member who shall absent himself from the communion of the Lord's Supper?" They returned answer: "It is the duty of the church to inquire into the reason of his thus absenting himself from the communion, and if he does not render a satisfactory reason, the church should deal with him.” In the Minutes of the Georgia Association for 1835, occur four queries and answers on the same subject. 1. "Is it the duty of church

SECT. 4. Mode and Spirit of Proceeding.

How are public offences to be brought before the church? What preliminary measures are required? We have already seen how private offences must be introduced, if introduced at all, to the notice of the church. If it does not appear that the steps required in the Saviour's rule have been taken, the complaint should be at once dismissed. If they have been taken in vain, the offence becomes a public one, and should be treated as such.

If a member happens to be the only witness to an act in a fellow member, glaringly inconsistent with the Christian profession, the same course, essentially, should be pursued, at first, as in a private offence. Although no personal wrong is done him, yet a brother's soul is in peril, and he should seek to reclaim him to repentance and to duty. No unnecessary publicity should be given to the fact; the sole object should be to bring the offender to repentance, and

members to partake of the Lord's Supper, when regularly administered in the church? Ans. YES. 2. Are members excusable who take their seats in order, but refuse to partake of the elements? Ans. No. 3. Is it the duty of the church or not, when members take their seats and do not commune, to inquire into the reason thereof? Ans. YES. 4. When members take their seats at com- A munion, and fail to partake on account of a want of fellowship with / some brother or brethren, and yet do not lay charges against those for whose sake they refuse to commune, ought the church to deal with them who thus act? Ans. Yes, after gospel steps have been ! taken." In 1798, the same Association gave as their opinion, in reference to "those professors who do not hold worship in their families," that the churches "first admonish, exhort, and reprove them, but if they will not be reclaimed, then deal with them as neglectors of known duty." In the Minutes for 1808, this query and answer occur. "Should a brother be continued in fellowship, who, though able, will not assist in supporting the gospel? Ans. We are of opinion, where the ability is obvious on the one hand, and the unwillingness positive on the other, and the brother cannot be brought to his duty by proper means, he ought to be excluded." Hist. Ga. Ass., p. 130, as quoted in the Baptist Expositor for Oct. 1842.

to such an acknowledgment and reparation as the case requires. If he denies or extenuates the fault, or evinces no contrition, any brother who has proof of the facts, is bound to bring them to the notice of the church. This is the duty of every church member; and any one who neglects or refuses to pursue this course, becomes accessary to the sin of his brother, and violates his covenant.

If a gross offence is charged against a member by common report, it is the duty of any brother to inquire into the facts, and, if reasonably convinced of its truth, to bring the subject before the church; though it is better, in most cases, that a deacon, or a brother of experience, should do it. A committee may then be appointed to investigate the facts, and report.

In cases of notorious and scandalous sin, like that of the incestuous man at Corinth, a more summary course should be adopted. To continue an offender in the church till private steps could be taken, and their results known, while there is full proof of flagrant guilt, or to allow him to come forward and cancel all by a confession when there is no other alternative but disgrace, is an insult to religion, and is better adapted to harden the offender's heart than to bring him to repentance. In cases of gross immorality, such as fornication, the offender should be excluded at once, whether penitent or not, as soon as proof of his guilt is obtained. The honor of religion, and a regard to the best good of the offender, require this course. While the incestuous man at Corinth was retained in the church, he repented not, but when cast out, he was filled with penitential grief and was restored.

It is highly important that all cases of delinquency requiring church action, be attended to promptly. The conscience of the offender will be stupefied by communing with guilt, the proof will be more difficult, and the honor of the church will suffer by delay. And every case, once taken up, should be faithfully and firmly carried through, till it results either in the reformation or the excision of the offender.