The Standard Manual for Baptist Churches

THE

STANDARD MANUAL

FOR

BAPTIST CHURCHES

By

EDWARD T. HISCOX, D.D.

Author of
“The Baptist’s Short Method,” “Star Book for Ministers,”
“The Star Book Series,” “Pastors’ Manual,” etc.

PHILADELPHIA

THE AMERICAN BAPITST
PUBLICATION SOCIETY

CHICAGO   KANSAS CITY   LOS ANGELES   SEATTLE

Entered, according to Act of Congress, in the year 1890, by
the american bapitst publication society
In the office of the Librarian of Congress, at Washington

Printed in U.S.A.

PREFACE

It is now thirty years since the “Baptist Church Directory,“ prepared by the writer, was first published. That work was designed to be somewhat of a consensus of the opinions of those best able to judge in matters of Baptist church polity and usage, especially as to what concerns administration and discipline. It might thus prove a help to both pastors and members, particularly in perplexing cases liable to arise. Thus it was hoped it might help to rectify the order and customs of our churches through our widely extended ranks. This hope has been realized. More than fifty thousand copies of that book have been circulated in this country. It has also been translated, more or less fully, into six or seven different languages by our missionaries, for use in our missions and foreign fields.

But many of the churches desired a smaller and less expensive manual, which they could put into the hands of all their members. To meet this want, sixteen years ago, the writer prepared the little “Star Book on Baptist Church Polity,” which many churches have adopted, furnishing their members and candidates for membership with them freely. This has had a circulation of over thirty thousand copies; and both this and the “Directory“ are in as great demand as at any previous time.

It is something more than twenty years since the “Baptist Short Method,” by the same author was published. The purpose of this manual was to give a concise view of those distinctive features which mark the difference between Baptists and other denominations, especially as to the ordinances and church order; and also to furnish the proofs by which our position in these respects is justified. About ten thousand copies of this book have found their way into circulation.

The preparation of the present manual was undertaken at the request of, and by an arrangement with the pastor, R. S. MacArthur, D.D., on behalf of Calvary Baptist Church, New York City, for the special use of that church. Something was desired smaller than the “Directory,” and more full than the “Star Book,” embracing certain features of the “Short Method.” When completed, it was thought to be, on the whole, so much superior to anything ever before prepared, as a manual for general use in Baptist churches, that by mutual consent, it was decided to have it published for general circulation, rather than confine it to the use of a single church.

To both ministers and members, such a manual, it is hoped, will prove a valuable helper in the interest of church order, and of denominational unity and prosperity. Especially for the younger members, so many thousands of whom are yearly admitted to the fellowship of the churches, with an unlimited franchise, while but imperfectly instructed as to either doctrines or order, it should prove a most valuable assistant. Concise and accurate in statement of facts, transparent in arrangement of matters, convenient in form, and cheap in cost, pastors will find it to their own advantage, as well as to that of their members, to see that their churches are liberally supplied with copies. The pastor of one of our very largest and most prosperous churches, for whose use its preparation was undertaken, shows his estimate of its value, and sets other pastors a wise and worthy example, by ordering in advance of publication, one thousand copies for his church.

May the Divine blessing make this, as other works have been made, a means of furthering good order, spiritual vitality, and efficient service for Christ, in the churches for which it is designed.

E. T. H.

Mount Vernon, N. Y.
January 24, 1890.

CONTENTS

STANDARD MANUAL FOR
BAPTIST CHURCHES

CHAPTER I

a christian church

The word “church” is, in common language, used with large latitude of meaning. It is applied to a building used for Christian worship, to a congregation of Christian worshipers, to a religious establishment, to a given form of ecclesiastical order, to the aggregate of all Christian believers, and to a local company of Christian disciples associated in covenant for religious purposes. The latter is its common use in the New Testament.

The Greek word ekklesia, rendered “church,” is derived from a word meaning “called out,” and is used to indicate a company called out from a larger and more general assembly or concourse of people. In the free Greek cities, it designated a company of persons possessed of the rights of citizenship, and charged with certain important functions of administration in public affairs, summoned, or called out, from the common mass of the people. In the New Testament, the ekklesia is a company of persons called out and separated from the common multitude by a Divine calling, chosen to be saints, invested with the privileges, and charged with the duties of citizenship in the kingdom of Christ.

A Christian Church, therefore, according to the New Testament idea, is a company of persons Divinely called and separated from the world, baptized on a profession of their faith in Christ, united in covenant for worship and Christian service, under the supreme authority of Christ, whose Word is their only law and rule of life in all matters of religious faith and practice.

Some Christian denominations include all their congregations in one comprehensive society, or ecclesiastical system, under some central authority, which legislates for and controls the whole. This comprehensive society they call the church. Thus we speak of the Roman Catholic Church, the Episcopal Church, the Presbyterian Church—where the word “church” stands for the aggregate of all their local societies. With Baptists it is different. They speak of Baptist churches, but not of the Baptist Church, when the entire denomination is meant. The Baptist Church would mean some one local congregation of baptized believers.

Thus was it in Apostolic times. There was “the church in Jerusalem,” “the church of the Thessalonians,” “the church of Babylon,” “the church of the Laodiceans”; but “the churches of Macedonia,” “the churches of Asia,” “the churches of Judea.” A church, therefore, is not a system of congregations confederated under a general government, but a single local congregation of Christian disciples associated in covenant and meeting together for worship. In this sense the word is commonly, almost uniformly, used in the New Testament.

Churches are Divinely instituted to be “the light of the world” and “the salt of the earth.” They are ordained for the glory of God, as “the ground and pillar of the truth,” in the proclamation of His Gospel and the establishment of His kingdom in the world. They are commissioned to preach the Gospel to men, and to live the Gospel before men, that Christ may be honored and sinners saved. They should, therefore, be constantly striving to realize the grand purpose of their existence and fulfill the mission of their high calling. That church which does the most to honor Christ and save man will be the most honored by Him, and the most influential and prosperous in all that pertains to the true functions of a church. And since a church, as a body, is what its individual members are in their religious life and influence, therefore each member should strive to become in holy living what He desires the church to be.

Note 1.—A body of Christian disciples may fail to meet some of the requirements of the Gospel, and still be a true church of Christ, providing it fulfills the fundamental conditions of a Scriptural faith and practice.

Note 2.—But when a body ceases to acknowledge and submit to Christ as its Supreme Ruler, and to receive His Word as its supreme law, then it ceases to be a true church, and is simply a religious society, though it may still accept some of His doctrines and practice some of His precepts.

Note 3.—A church is not a legislative, but an executive body. It cannot make laws, but only obey and administer those which Christ has given in the New Testament. He is the only Lawmaker in Zion.

Note 4.—But in matters pertaining to order and methods of administration, merely optional and discretionary, not involving fundamental principles, the church is to exercise its liberty, so long as it does not contravene Scriptural teaching or infringe the rights of its members.

Note 5.—And still further, while a church cannot become an authoritative expounder of either truth or duty, to bind the consciences even of its members, yet it does possess a judicial function for the interpretation and the enforcement of the laws of Christ for itself as a body, and, therefore, for its members, so far as their relation to the compact is concerned.

Note 6.—Each church owes courtesy and comity, fellowship and fraternity, to all others; but it owes subjection and allegiance to none, and is under authority to Christ alone.

Note 7.—In matters of business and in the exercise of its authority in administration, the will of the church is expressed by a majority vote of its members. But the nearer that majority approaches to unanimity, the more satisfactory and emphatic are its decisions.

Note 8.—Councils may be called, presbyteries convened, or committees of reference chosen for advice in cases of moment, but they are all advisory only, and in no case authoritative. There is no higher, and no other court of appeal in ecclesiastical affairs, than the individual church.

CHAPTER II

church officers [1]

The Scriptural officers of a church are bishops and deacons. Bishops are in the New Testament also called “presbyters,” “elders,” and “overseers.” Their duties and services have mainly reference to the spiritual interests of the body, though they properly have the oversight of all its concerns. The deacons have principal charge of the temporalities of the church, so as to relieve the pastor in that department of labor. They are, however, to be counselors and helpers of the pastor in all departments of his work. The qualifications for both offices are set forth in the Epistles to Timothy and Titus.

Note 1.—Pastors and deacons, as teachers and leaders of the flock, cannot be selected for and imposed upon the churches by any external authority whatever, either civic or religious; but are elected and chosen by the free suffrages of the members, without compulsion or restraint, from among themselves, or those who are to become identified with them in fellowship.

Note 2.—In the election of either a pastor or deacon, notice of such election should be given from the pulpit for at least two Sundays preceding the time for the same. The election should be by ballot, and at least three-quarters of the votes cast should be necessary for the election of a pastor, and two-thirds for the election of a deacon. Such election should be preceded by prayer for Divine direction, and conducted without partisan devices or personal strife.

Note 3.—Both pastors and deacons are properly elected for unlimited terms of service, the relation to continue so long as there shall be mutual satisfaction. Such a course tends less to depreciate and make servile the officers and their duties in the estimation of the people, and of those who bear them, than a limited and specified time, though deacons are sometimes, and perhaps properly, chosen for a limited term of service, subject to reelection, at the option of the church.

Note 4.—The church is to fix on the amount of salary necessary to a generous support of the pastor, and hold itself obligated by every consideration of Christian honor for the prompt and regular payment of the same. To fail in this is as dishonorable to the church as it is unjust and vexatious to the pastor.

Note 5.—The call to a pastor issues from the church as a body, which also designates the amount of salary to be paid. It is in some sections usual, though not essential, to have subsequently a meeting of the entire congregation or society to approve or confirm the call. In some States it is necessary for the trustees, as the legal representatives of the corporation, to confirm the action officially, so far as the salary is concerned, before it can become legal.

Note 6.—The number of deacons is optional with the church. It is usually from three to seven. Let it be so many as the church needs and can find suitable as candidates for the office. But they should never be elected simply to fill the office, and never unless they be persons whose fitness for the office is generally conceded.

Note 7.—The relations between pastor and the church may be dissolved at the option of either, by giving three months’ notice; or otherwise, by mutual consent. Between the deacons and the church, the relations may be dissolved at the option of either without previous notice.

Note 8.—A church clerk is elected annually, at a business meeting, by a majority vote. It is an office of convenience, for keeping the minutes and preserving the records of the body. Also trustees are elected by the church, or if the law so requires, by a society. Their duties are the care of the property and the management of finances. But these are not considered Scriptural church officers; deacons might properly discharge all the functions of these offices.[2]

Note 9.—The offices of trust and service in a church should be as widely distributed among the members as possible, consistently with the welfare of the body. This rule should seldom be disregarded. No one man should hold more than one office at the same time, unless the interests of the body absolutely demand it. If offices are honors, they should be widely dispensed; if they are burdens, they certainly should be. For the same man to hold two or three offices is as unjust to him as it is to his brethren.

Note 10.—A church cannot unite in any corporate capacity with other organizations for religious, benevolent, moral reform, or other purposes; but it may cooperate with these for any good object, and give to such societies its moral support, sympathy, and pecuniary aid.

Note 11.—But members of churches can, as individuals, unite with outside organizations, for any purpose, not inconsistent with their profession as Christians, and not injurious to their church relations and duties.

Note 12.—Churches cannot alienate their responsibilities, nor delegate their authority to any man, or to any body of men, to act officially for them. But they can appoint persons to bear messages, and to perform services for them, under instruction, and to report their action to the body.

CHAPTER III

church ordinances

Christian ordinances, in the largest sense, are any institutions, or regulations of Divine appointment, established as means of grace for the good of men, or as acts of worship for the honor of God. In that sense, not only are baptism and the Lord’s Supper ordinances, but preaching, prayer, hearing the Word, fasting, and thanksgiving are also ordinances, since all are of Divine appointment. But, in a narrower sense, it is common to say that baptism and the Lord’s Supper are the only ordinances appointed by Christ to be observed by His churches. These are the only emblematic and commemorative rites enjoined upon His disciples, by which they are to be distinguished, and He is to be honored. They are the two symbols and witnesses of the New Covenant, the two monuments of the New Dispensation.

Baptism is the immersion, or dipping, of a candidate in water, on a profession of his faith in Christ and on evidence of regeneration; the baptism to be ministered in, or into, the name of the Father, the Son, and Holy Spirit. It represents the burial and resurrection of Christ, and in a figure declares the candidate’s death to sin and the world, and his rising to a new life. It also proclaims the washing of regeneration, and professes the candidate’s hope of a resurrection from the dead, through Him into the likeness of whose death he is buried in baptism.

The Lord’s Supper is a provision of bread and wine, used to represent the body and the blood of Christ, partaken of by members of the church assembled for that purpose; in which service they commemorate the love of Christ exhibited in His death for them, and profess their faith and participation in the merits of His sacrifice, as the only ground of their hope of eternal life.

Note 1.—No person can rightfully or properly become a church-member except he be first baptized, as the distinguishing mark and profession of his discipleship.

Note 2.—The Supper is a church ordinance, and therefore is the privilege of church-members only. Therefore, also, since baptism precedes church-membership, it must precede and be prerequisite to the Lord’s Supper.

Note 3.—Since the Supper is distinctively a church ordinance, it is to be observed by churches only, and not by individuals; neither in private places, nor in sick-rooms, nor on social occasions, and not by companies of disciples other than churches. But a church may by appointment, and in its official capacity, meet in a private house, a sick-room, or wherever it may elect, and there observe the Supper.

Note 4.—Both ordinances are ordinarily and properly administered by ordained and accredited ministers; but both would be equally valid if administered by unordained persons, should occasion require and the church so direct. As to the qualifications of the administrator, the New Testament is silent, except that he should be a disciple.

Note 5.—As to the time, place, and frequency of the ordinances, no Scriptural directions are given. These are left optional with the churches. They are usually observed on Sundays, but not necessarily. As to the Supper, our churches have very generally come to observe it on the first Sunday of each month.

Note 6.—The participation of the elements in the Supper should be done according to the special direction of Christ, the Head of the body. “This do in remembrance of Me.” It is not, therefore, a test or token of Christian fellowship, except incidentally. All thought and sympathy in the service should be centered on Him who is “the living bread,” and not fixed on others.

Note 7.—The ordinances are not sacraments, as taught by some, conveying effectual grace to the soul and imparting spiritual life. But as Divinely appointed means of grace, their importance must not be undervalued. They cannot be neglected without suffering serious harm and incurring the gravest responsibility.

Note 8.—Baptism is not essential to salvation, for our churches utterly repudiate the dogma of “baptismal regeneration”; but it is essential to obedience, since Christ has commanded it. It is also essential to a public confession of Christ before the world, and to membership in the church which is His body. And no true lover of his Lord will refuse these acts of obedience and tokens of affection.

CHAPTER IV

church-membership

It is most likely that in the Apostolic age when there was but “one Lord, one faith, and one baptism,” and no differing denominations existed, the baptism of a convert by that very act constituted him a member of the church, and at once endowed him with all the rights and privileges of full membership. In that sense, “baptism was the door into the church.” Now, it is different; and while the churches are desirous of receiving members, they are wary and cautious that they do not receive unworthy persons. The churches therefore have candidates come before them, make their statement, give their “experience,” and then their reception is decided by a vote of the members. And while they cannot become members without baptism, yet it is the vote of the body which admits them to its fellowship on receiving baptism.

There are three classes of candidates, and modes of reception to membership.

1. By baptism.—The church having listened to the religious experience of the candidate, and being satisfied with the same, and with his Christian deportment, votes to receive him to its fellowship, “on being baptized.”

2. By letter.—The candidate presents a letter of dismission and recommendation from some other Baptist church with which he has been connected, for the purpose of transferring his membership to this. The church, being satisfied, votes to receive him into fellowship.

3. By experience.—Persons having been baptized, but for some reason being without membership in any church, wish to be received. They, giving satisfactory evidence of Christian character, and substantial agreement in matters of faith and practice, are received by vote, as in other cases.

Note 1.—Persons cannot be received to membership on the credit of letters from other denominations. Such letters are, however, accepted, as certificates of Christian character, and of church standing.

Note 2.—While the churches do not require candidates to sign any creed, confession, or articles of faith, yet they do expect a substantial agreement in matters of faith and practice on their part as essential both to the comfort of the individual, and the harmony of the body.

Note 3.—Should any member object to the reception of a candidate, such reception should be deferred, in order to consider the reasons for the objection. Objections judged groundless or unreasonable should not prevent the reception of a suitable candidate; yet no one should be received except by a unanimous or nearly unanimous vote.

Note 4.—It is customary for candidates, after their experience or letters have been presented, to retire while the church deliberates and acts upon their case.

Note 5.—Any member in good standing, is entitled, at any time, to a letter of dismission, in the usual form, with which to unite with another church of the same faith and order.

Note 6.—Letters are usually made valid for six months only, during which time they must be used, if used at all. But if held longer, they may be renewed by the church, if satisfactory reasons are given for their non-use.

Note 7.—Each one receiving a letter is still a member of the church, and under its watchcare and discipline, until his letter is actually received by another church.

Note 8.—Letters cannot be given to members for the purpose of uniting with churches with which we are not in fellowship. But any member is entitled, at any time, to receive a certificate of standing, and Christian character.

Note 9.—No member can withdraw from the church, or have his name dropped, or at his own request be excluded from the fellowship of the body without due process of discipline.

Note 10.—Nor can a member have a letter voted and forced upon him without his wish and consent. Such would be a virtual expulsion from the body. If worthy to receive a letter, he cannot be forced out of the church against his will.

Note 11.—Members living remote from the church are expected to unite with some Baptist church near their residence; or give satisfactory reasons for not doing so. When they cannot so unite, they are expected to report themselves to the church at least once each year, and contribute to its support, till they cease to be members.

Note 12.—Letters of dismission may be revoked, at any time before being used, if, in the judgment of the church, there be sufficient cause for such action.

Note 13.—Church fellowship will be withdrawn from members who unite with other denominations; because, however excellent their character, or sincere their intentions, they have broken covenant with the church, and by such act have placed themselves beyond the limits of its fellowship.

Note 14.—Persons excluded from other churches are not to be received to membership, except after the most careful investigation of all the facts in the case, and not unless it be manifest that the exclusion was unjustifiable, and that the church excluding persistently refuses to do justice to the excluded member.

Note 15.—A letter is usually asked for and addressed to the particular church. This is proper, but not always necessary. It may in certain cases be asked for, and given “to the church of the same faith and order.” Or if directed to one, it may be presented to, and received by another.

Note 16.—It is expected that all pecuniary liability to the church will be canceled, and all personal difficulties in the church will be settled by a member, should such exist, before he shall receive a letter of dismission.

Note 17.—Each member, without exception, is expected to fill his place in the church, by attendance on its appointments, as Providence may allow, and also to contribute of his means for the pecuniary support of the body, according to his ability. If in either of these respects he fails, and refuses, he becomes a covenant-breaker, and is subject to the discipline of the body.

Note 18.—Persons excluded from the church may be again received to its fellowship on satisfactory evidence of fitness. This is called reception by restoration, and is usually so entered on the records, and in associational reports.

Note 19.—It is neither a Christian nor an honorable course for a church to grant an unworthy member a valid letter, and send him to another church as one in good and regular standing, in order to be rid of a disturber of the peace, or to avoid the trouble of a course of discipline.

Note 20.—No church is obliged to receive a person to membership, simply because he brings a valid letter from another church. Each church is to be sole judge of the qualifications of persons to be received to its fellowship.

CHAPTER V

church discipline

Church-members are supposed to be regenerate persons bearing the image and cherishing the spirit of Christ, in whom the peace of God rules, and who walk and work in “the unity of the Spirit, and the bond of peace.” But unhappily, even the saints are sanctified only in part, and troubles sometimes arise among brethren. The evil passions of even good men may triumph over piety, and partisan strife may destroy the peace and the prosperity of the body of Christ. All this should, if possible, be avoided. Corrective discipline seeks to heal offenses; but it is better to prevent them, than to heal them. It is, however, better to heal and remove, than to endure them.

Now these offenses and occasions of dissension in the churches arise from various causes, and are largely preventable. Most frequently they come by the following means:

1. Because of the too suspicious and sensitive disposition of some who imagine themselves wronged, neglected, or in some way injured; the matter being chiefly imaginary, and without any real foundation in fact.

2. Because the pastor, deacons, and influential members do not carefully and constantly enough watch the beginnings of strife, and rectify the evil before it becomes serious.

3. Because evil-doers by delay become more persistent in evil, while others are drawn into the strife, and contentious parties insensibly are formed, which tend to divide the church into hostile factions.

4. Because that when the difficulty becomes chronic and deep-seated, the church is likely to undertake the discipline with judicial severity, and not in the spirit of meekness, in which the spiritual should restore the erring.

5. Because that a case of discipline undertaken under excitement is almost certain to be wrongly conducted. Even if the result reached be just and right, the method by which it is reached is likely to be unwise, unjust, and oppressive to individuals, possibly producing more serious and more lasting evils than it has removed.

Offenses calling for discipline are usually considered as of two classes: private or personal, and public or general. These terms do not very accurately express the nature of the offenses, but they are in common use, and capable of being understood. In the administration of corrective discipline, the following rules and principles constitute a correct and Scriptural course of proceeding:

private offenses

Private offenses pertain to personal difficulties between individuals, having no direct reference to the church as a body, and not involving the Christian profession at large. In such cases, the course prescribed by our Saviour (Matt. 18:15–17) is to be strictly followed, without question or deviation.

1. First step.—The member who considers himself injured must go to the offender, tell him his grief, and between themselves alone, if possible, adjust and settle the difficulty. “If thy brother shall trespass against thee, go and tell him his fault, between thee and him alone.” This must be done, not to charge, upbraid, or condemn the offender, but to win him. “If he shall hear thee, thou hast gained thy brother.”

2. Second step.—If this shall fail, then the offended member must take one or two of the brethren with him as witnesses, seek an interview with the offender, and, if possible, by their united wisdom and piety, remove the offense and harmonize the difficulty. “But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses, every word may be established.”

3. Third step.—If this step should prove unavailing, then the offended member must tell the whole matter to the church, and leave it in their hands to be disposed of, as to them may seem wisest and best. “And if he shall neglect to hear them, tell it to the church.” He has done his duty and must abide by the decision of the body which assumes this responsibility.

4. The result.—If this course of kindly Christian labor proves finally ineffectual, and the offender shows himself incorrigible, excision must follow. He must be cut off from fellowship in the church whose covenant he has broken, and whose authority he disregards. “And if he neglect to hear the church, let him be unto thee as an heathen man, and a publican.” However painful the act, the church must be faithful to its duty, and to its God.

Note 1.—While this Divine rule makes it obligatory on the offended member to go to the offender and seek a reconciliation, yet much more is it obligatory on the offender who knows that a brother is grieved with him, to seek such an one, and try to remove the difficulty.

Note 2.—The matter is not to be made public until these three steps have been fully taken, and have failed; and then to be made public only by telling the church, and no others.

Note 3.—When the case comes before the church, it must not be neglected nor dropped, but judiciously pursued until the difficulty be adjusted, the offense removed, or else the offender be disfellowshipped, and put away.

public offenses

Public offenses are not against any one person more than another, but are such as are supposed to be a dishonor to the church of which the offender is a member, and a reproach to the Christian profession. They constitute a violation of the code of Christian morals, if not of our common worldly morals.

The more common causes of this class of offenses are the following: False doctrine (Gal. 1:9, 2 John 10), disregard of authority (Matt. 18:17; 1 Thess. 5:14), contention and strife (Rom. 16:17), immoral conduct (1 Cor. 5:11), disorderly walk (2 Thess. 3:6, 9), covetous spirit (Eph. 5:5; 1 Cor. 5:11), arrogant conduct (3 John 9), going to law (1 Cor. 6:6).

The following constitutes a proper and Scriptural course of treatment for such cases:

1. The first member who has knowledge of the offense should, as in the case of private offenses, seek the offender, ascertain the facts, and attempt to reconcile or remove the difficulty. Not till he has done this should he make it public, or bring it before the church.

2. But if no one will, or can, pursue this course of personal effort, or if such a course proves unsuccessful, then any member having knowledge of the facts should confer with the pastor and deacons as to the best course to be pursued.

3. The pastor and deacons should, by the best method they are capable of devising, labor to adjust the matter without bringing it into the church, or otherwise making it public.

4. But if their efforts fail, or if the case be already public, and a reproach and scandal to religion, then they should bring it to the church, and it should direct a proper course of discipline.

5. The church, thus having the case before it, should either appoint a committee to visit the offender, or cite him before the body to answer the charge. He should be allowed to hear the evidence against him, know the witnesses, and be permitted to answer for himself.

6. If the accused disproves the charges, or if he confesses the wrong, makes suitable acknowledgment, and, so far as possible, reparation, with promise of amendment, in all ordinary cases, this should be deemed satisfactory, and the case be dismissed.

7. But if, after patient, deliberate, and prayerful labor, all efforts fail to reclaim the offender, then, however painful the necessity, the church must withdraw its fellowship from him, and put him away from them.

8. If the case be one of flagrant immorality, by which the reputation of the body is compromised and the Christian name scandalized, on being proved or confessed, the hand of fellowship may be at once withdrawn from the offender, notwithstanding any confessions and promises of amendment; but not without a trial.

The church’s good name and the honor of religion demand this testimony against evil. He may be subsequently restored, if suitably penitent.

Note 1.—All discipline should be conducted in the spirit of Christian meekness and love, with a desire to remove offenses and win offenders. It must also be done under a deep sense of responsibility to maintain the honor of Christ’s name, the purity of His church, and the integrity of His truth.

Note 2.—If any member shall persist in bringing a private grievance before the church, or otherwise make it public before he has pursued the course prescribed in the eighteenth chapter of Matthew, he becomes himself an offender, and subject to the discipline of the body.

Note 3.—When private difficulties exist among members which they cannot, or will not settle, the church should consider them as public offenses, and as such dispose of them, rather than suffer the perpetual injury which they inflict.

Note 4.—When a member refers to the church any private difficulty, which he has been unable to settle, he must submit it wholly to the disposition of the body, and abide by its decision. If he attempts to revive and prosecute it beyond the decision of the church, he becomes an offender, and subject to discipline.

Note 5.—Any member tried by the church has the right to receive copies of all charges against him, the names of his accusers, and the witnesses, both of whom he shall have the privilege of meeting face to face, hearing their statements, bringing witnesses on his side, and answering for himself before the body.

Note 6.—Every member on trial or excluded, shall have furnished at his request, authentic copies of all proceedings had by the church in his case, officially certified.

Note 7.—No member under discipline can have the right to bring any person, not a member, before the church as his advocate, except by consent of the body.

Note 8.—In every case of exclusion, the charges against the member, and the reasons for his exclusion, should be accurately entered on the records of the church.

Note 9.—If at any time it shall become apparent, or seem probable to the church that it has for any reason dealt unjustly with a member, or excluded him without sufficient cause, it should at once, and without request by concession and restoration, so far as possible, repair the injury it has done him.

Note 10.—The church should hold itself bound to restore to its fellowship an excluded member when, ever he gives satisfactory evidence of repentance and reformation consistent with godliness.

Note 11.—The church will exercise is legitimate authority, and vindicate its honor and rectitude in the administration of discipline, even though the member should regard such discipline as unjust or oppressive.

Note 12.—Nothing can be considered a just and reasonable cause for discipline, except what is forbidden by the letter of the spirit of Scripture. And nothing can be considered a sufficient cause for disfellowship and exclusion, except what is clearly contrary to Scripture, and what would have prevented the reception of the person into the church, had it been known to exist at the time of his reception.

CHAPTER VI

cases of appeal

Cases of difficulty and discipline do sometimes occur, so aggravated in their nature or so complicated in their treatment that it is found impossible to make a satisfactory settlement by ordinary methods; especially so if discipline has ended in exclusion. The excluded member will be almost sure to think he has been dealt with unjustly, and will wish for some redress; and if the case has been of long standing and much complicated, he will be equally sure to have others sympathize with him and condemn the action of the church. Now, although the presumption is that the church has done right, and is justified in its action, the possibility is that the church has done wrong, and is censurable for its action.

What can be done in such a case?

Note 1.—On the New Testament theory of church government, the action of this individual local church is final. There is no power either civil or ecclesiastical, that can reverse its decision or punish it for wrong-doing. It may make mistakes, but no human tribunal has authority to compel it to confess or correct them.

Note 2.—Councils, if appealed to for redress, have no authority; they are simply, always, and everywhere advisory—that, and nothing more. They can express an opinion, and give advice; but they have no authority to issue decrees, and would have no power to enforce them if they should.[1]

Note 3.—Any person who believes himself wronged by church action has the inalienable right to appeal to the church for a new hearing, and, failing in this, to ask the counsel and advice of brethren, should he see fit to do so.

Now observe—If an excluded member believes himself unjustly dealt by, and wishes redress the following is the proper course for him to pursue:

1. Apply to the church which excluded, and ask a rehearing. State to them the grounds of his complaint and the evidence on which he thinks he can satisfy them, if a fair opportunity for being heard be given him.

2. If they refuse him a rehearing, let him appeal to them to unite with him in calling a mutual council, before which the whole case shall be placed, all parties to abide by its decision.

3. If a mutual council be declined by the church, he would be fully justified, should he feel so inclined, in calling an ex-parte council, before which he should place the facts and seek its advice.

4. Or, instead of calling an ex-parte council, he could apply to some other church to be received to its fellowship, on the ground that he had been unjustly excluded. Should he be received to another church, that would give him church standing and fellowship again, and vindicate him so far as any ecclesiastical action could vindicate him.

5. If all these resorts fail, there is nothing left but for him to wait patiently, and bear the burden of his wrong until Providence opens the way for his deliverance. He may, after all, conclude that he himself was more in fault than he at first supposed, and the church less so.

Note 4.—An ex-parte council should not be called in such a case of difficulty until all efforts have failed to secure a mutual council; as such a council, if called, would probably do nothing more than advise a mutual council and adjourn.

Note 5.—Any church can well afford to grant a rehearing to an excluded member. It would be in the interest of peace, justice, and reconciliation. If the church be right, it can afford to be generous.

Note 6.—Any church has the right to receive a member excluded, from another church, since each church is sole judge of the qualification of persons received to its fellowship. But any church so appealed to would use great caution, and with due regard to its own peace and purity, ascertain all the facts in the case before taking such action.

Note 7.—If a mutual council be called, one-half the messengers and members are to be chosen by the church and one-half by the aggrieved party; but the letters missive calling the council are to be sent out by and in the name of the church, and not of the aggrieved party. But these facts, as to the mutual call, are to be stated in the letters.

Note 8.—A church excluding a member has no just cause of complaint against another church for receiving such an excluded member, since the one church is just as independent to receive one whom it judges worthy of fellowship, as the other is to exclude one whom it judged unworthy of fellowship.