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Who shall complain of offenders?

IX. WHO SHALL COMPLAIN of Offenders?

If an offence be private, or known only to a few individuals, it has already been remarked, that Congregational usage requires that one of these persons should go privately to his trespassing brother. It is a great irregularity to communicate the affair to any one previously unacquainted with the circumstances, unless it be a case of such difficulty as requires advice. This course we conceive to be required by Christ's directions, Matt. 5: 23, 24. “If thou bring thy gift to the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." By parity of reasoning-if thou bring thy gift to the altar, and there rememberest that thou hast aught against thy brother, leave there thy gift before the altar and go thy way; first be reconciled to thy brother, etc.

But, supppose the offence be one of public notoriety; who then shall take the first step? Generally, one of the deacons of the church, or some one of the more aged and experienced brethren. There may be prudential reasons for preferring one brother to another in a given case, as the person to take the "first step," with an offender. These reasons should be allowed their full weight. But, if the most suitable person will not commence this important work, this will not excuse another from undertaking it. Yea, the least suitable person in the church. All are equally bound to discharge this duty; and if one, or ten, neglect it, this will not cancel the obligation of the others.

It must be attended to, or the whole church are made partakers of the sin of the offender.

Haste to be avoided-Churches accountable to cach other.

It is deemed important that some time should elapse between the several steps of discipline; that the offender may have opportunity for reflection, before the ultimate appeal is made to the church. It may be proper to repeat every step; perhaps, even several times, before the complaint is lodged with the church. Every case that can be adjusted without an appeal to the church, should be, and most cases may be, if judicious and persevering and Christian efforts are made for this purpose.

X. DISCIPLINE OF SISTER CHURCHES.

It has already been remarked, that Congregational churches, though independent of each other in respect to all their internal arrangements and management—that is, though no other church has power to control, and no person power to dictate to any Congregational church-yet, every such church regards itself as a part of a great family; each member of which has a common interest in the welfare of every other member, and holds itself bound to give account of its doings to the family when desired so to do.

A prominent design in changing the name of our denomination from Independents to Congregationalists, was, to avoid the imputation, that our churches were united by no common bond; and that they refused to give to each other any account of their faith or practice. Hence, the Platform says: "The term independent, we approve not ;' and makes provision for the discipline of churches as well as individual members.†

An orderly procedure, in case a church has reason to

* Chap. 2. § 5.

+ See Chap. 15, also Mather's Ratio, Art. 9.

Procedure in the discipline of a sister church.

think a sister church unsound in doctrine, lax in discipline, or corrupt in practice, would be-to choose a committee to visit the officers of the suspected church. If they could satisfy the visiting committee that their fears were groundless, the state of the case would be reported to the inquiring church, and there the matter would rest. But if the committee could not obtain satisfaction, on reporting this to the brethren, the church would vote to call upon one or more neighboring churches to unite in the labor. These united committees failing to obtain satisfaction, the several churches to which they belonged, would propose a council of churches (not including themselves) to whom the whole business should be submitted. This mutual council having heard the statements of both parties-the churches complaining and the church complained of-would give their opinion, whether there was sufficient ground of complaint against the accused church, to warrant sister churches in withdrawing fellowship from it. If they believed that there was, they would vote to that effect; and recommend to all Congregational churches to withdraw fellowship from the erring member of the family, lest they should become partakers in other men's sins.

It would then be in order, for individual churches to act upon the advice of council. This being accepted and adopted, the offending church is no longer regarded as a sister of the great family of Congregational churches. Its pastor would not be recognized as a minister of the Lord Jesus; its members would not be received to permanent, or even occasional communion; and any church recognizing them as a church of Christ, would be considered as walking disorderly; as countenancing the errors and

Cong. churches have no right to disband or dissolve churches.

sins of the offending member; and would expose itself to be dealt with accordingly.

But, in case the pastor or any members of the offending church should satisfy the council, or the committees of the churches, that they did not approve of, or countenance the conduct of the majority of the church with which they were connected, such pastor or dissenting members would not be included in the act of general exclusion from fellowship, to which the majority of the church were subjected; but would be cheerfully received to occasional or permanent communion; though they would be expected, to use their utmost endeavors to reclaim their erring brethren; and if after due trial they failed in their efforts, to renounce all connection with them, and to unite with some other Congregational church. The remarks in the preface to the Platform, upon this topic-the removal of individuals from corrupt churches-deserve careful consideration.

In all this, however, Congregational churches assume no right nor power to disband and dissolve churches; or to interfere with the right and privilege of other churches to order their affairs as may seem to them most accordant with the truth. They simply assert their own right to say with whom they will hold communion, and with whom they can walk as sister churches. The church from which they have withdrawn fellowship still remains, for aught that they can say or do,-a church-if any are disposed so to regard it. The churches withdrawing wash their hands of the errors and corruption complained of. To their own master, the erring are left to stand or fall.

Minor matters-support of Pastor.

XI. MINOR POINTS, ON WHIch CongregatIONALISTS

DIFFER IN THEIR PRACTICE.

The ecclesiastical practice of Congregational churches, in relation to the more important matters of which they have cognizance, has now been considered. Those points only have been touched upon, in which there is a very general, if not uniform agreement among consistent and intelligent Congregationalists. In respect to various other things, of minor importance, there is some diversity of practice in the denomination; as, for example, respecting the method of raising the salary of their pastors. Some societies do this by levying a tax on property; others, by taxing pews; or by weekly contributions from the congregation; others still, by voluntary subscriptions, running indefinitely, or for a term of years; or, by voluntary contributions of fuel, and provisions, and clothing, to a fixed amount. Some churches are the owners, in common, of their meeting-houses;* and raise a part, at least, of their pastor's salary by the yearly sale, or lease of the pews. Some few -to their injury-have funds sufficient to support their pastors. A multitude are so poor that they feel unable to do more than raise a part of their pastor's salary; depending on yearly grants from our Home Missionary societies to make up the deficiency.

But in all cases, a Congregational pastor has a stipulated salary; and this is generally fixed at the lowest sum that will afford him a respectable maintenance. The

* Mather, in his Ratio Disciplinae, takes pains to tell his readers that, "A MEETING-HOUSE is the term most commonly used by the New-English Christians."

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