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1. The reclaiming of such as fall into sin. store such an one." "That the spirit may be saved in the day of the Lord Jesus." Gal vi. 1. 1 Cor. v. 5.

2. The preventing of sin in others, "Them that sin rebuke before all, that others also may fear." 1 Tim. v. 20.

3. The purity of the church. "Know ye not that a little leaven leaveneth the whole lump ?" "Purge out, therefore, the old leaven, that ye may be a new lump, as ye are [profess to be] unleavened;" that is, cast out iniquity, that ye may be a pure society, as ye profess to be. For the temple of God is holy, which temple ye are." 1 Cor. v. 6, 7; and iii. 17.

4. The character of the church and the honor of religion in the view of the world. "Ye are the salt of the earth but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men." Matt. v. 13.

5. The preventing the divine displeasure. "For if we would judge ourselves, we should not be judged." 1 Cor. xi. 29-32.

These ends of discipline show its importance. But of this I shall speak hereafter.

The means of discipline are private persuasion and reproof, admonition before the church, suspension, and exclusion from its communion. No other pains or penalties whatever, such as fines, penances, imprecations, (such as the Catholics use) and the like, are allowable. The New Testament knows nothing of them. The discipline it inculcates is wholly of a corrective and moral kind, and not punitive.

Cases requiring discipline are commonly mentioned under two classes; namely, private offences, and public offences.

PRIVATE OFFENCES.

Private offences are those which are of a strictly private nature, committed by one member against another; and which being not known to the world, or not publicly scandalous, are such as may be settled in a private way.

The rule respecting this kind of offences is thus laid down by Christ.

"If thy brother trespass against thee, go and tell him ` his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. 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. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth, shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." Matt. xviii. 15-18.

This rule is so plain that it scarcely needs comment. Here are three steps to be taken; each successive one being necessary only in case of the failure of the preceding one.

If a fellow member has injured you, your first duty is to go and tell him his fault in private, and endeavor, in Christian sincerity and faithfulness, to bring him to a just sense and acknowledgment of it. Tell him his fault. Not that you are in no case to mention it to others. This may be necessary for inquiry, or advice. But to make it a matter of your open talk, or censure, is contrary to the precept, and tends to embarrass and defeat the interview.

If he shall hear thee, thou hast gained thy brother; you have recovered him from his error; and have attached him to yourself, more strongly, perhaps, than he was before; for these scenes of ingenuous acknowledgement and forgiveness between brethren, have an effect mutually to reveal character, inspire confidence, and cement affection. If he acknowledge his fault and is sorry for it, the matter is ended. You are thenceforth to remember it only to love him the more for the ingenu

ous Christian feeling which prevailed with him, (so contrary to human nature,) to confess and regret his error; and to quicken the feeling of your own infirmities and sins, which daily need the forgiveness of your heavenly Father, if not also of your fellow men. Let there be no unchristian harshness, triumph, or contempt, at the time of the interview, nor coldness afterwards. Thou hast gained thy brother: let that suffice.

But if he refuse to listen to you, you are then to take the second step. "Then take with thee one or two more, &c." Let the brethren chosen for this purpose, be of good judgment, of acknowledged piety, and not reasonably objectionable to the offending brother. If their endeavors joined with yours prove unsuccessful, it then remains to tell it to the church. This done, your duty is discharged.

As to the manner of laying it before the church, it is generally expected, I believe, that the complaining brother will do it in person; but if he feels incompetent to this, there is no objection to his doing it through a judicious brother, or through the pastor.* He should do it, not in the spirit and manner of an accuser, but with modesty and regret, as becomes a brother.

Being brought before the church, it becomes its duty, in the presence of the parties, with all patience and candor, to hear and judge the case. If the accused be found truly charged with the fault, and still refuse sat

* Camb. Plat. Chap. xiv. § 2.

isfaction, it will be the duty of the church, after due means used, to exclude him from its communion: Let him be as an heathen man and a publican; and our Savior declares, (verse 18,) that heaven will confirm its decision.

"Of these just and gentle proceedings, (say Dr. Dwight,) the final sentence of excommunication is a proper close, and is perfectly fitted to reform an obstinate brother. He who will not be won by the mild measures of tenderness, will never feel either his character or condition but by dint of distress. Should he continue obstinate in this situation; the church will be freed from a spot on its reputation; an obstacle to its communion and a nuisance to the religion which it professes. At the same time, the spirit with which every part of this discipline is to be administered, and without which it exists in form only, precludes every reasonable fear of haste, injustice, or severity."

I must dismiss this class of offences with two or three remarks.

1. With regard to the offence. It must be a real and serious fault, and not an imaginary one. Things of ordinary occurrence, and such as result from the common imperfection of our nature, ought not to interrupt the fellowship of brethren, much less, to occupy the church.

2. With regard to the offending member, let it be observed that his refusing to give satisfaction is a new and