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ed in itself and as disconnected from other churches, possesses the right, and is bound in duty to admonish and suspend him from their fellowship.

Nothing is supposed to be more evident than this principle, that the church possesses the right, and is obliged to punish, when considered in the abstract, Nevertheless, as such a step would be virtually removing the accused person from the ministerial office, it is not according to Congregational Usage for the aggrieved church to take that measure, without the advice of neighboring churches,

§ 139. Advice of Council in the discipline of a pastor. This is the natural result of one of those fundamental principles, emphatically declared by the Congregationalists at their first setting out, as a distinct sect; viz. The churches, although they originally possess in themselves a constituting and preserving power, and are all on an equal footing, are, nevertheless, not independent, but, on the contrary, sustain a mutual relationship and interest, (See §§ 17, 20.)

The language of the Platform on this subject, (CH. X, 6,) is this; "In case an Elder offend incorrigibly, the matter so requiring, as the church had power to call him to office, so they have power according to order, (the counsel of other churches, where it may be had, directing thereto,) to remove him from his office." This is the restriction on the proceedings of the particular church, alluded to in § 137, founded on the principle, that all the churches of Christ have an interest in each other, and, therefore, ought to be consulted in matters of great concernment; among which may be justly reckoned the settlement, removal, and deposing of ministers.

This course, which recommends itself as a matter of common prudence, is advocated, on scripture grounds, in

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Cotton's Book of the Keys at chapter IV.

It was also considered and approved in the Synod of delegates and pastors in 1662; as it has been by writers, councils, and general usage since that time.

§ 140. Proceedings and results of the Council.

The Council organizes itself as in other cases. Generally the meetings are public in the first instance; but after such testimony as can be had, is given, they withdraw to private consultations.

They there come to a result; and if they find the offender guilty, they still allow him the opportunity of retaining his standing by suitable manifestations of repentance. And if the Council be satisfied in that respect, they advise the dissatisfied brethren to restore him their confidence.

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"If the offender be obstinate, (says Mather's RAT. Disc. Art. Ix.) then they sharply rebuke him; and in a written instrument, signed by the Moderator and all the Council, (or by him in the name of the Council,) they pronounce him unworthy of the Christian ministry." The same work adds, "The Council, returning to the public assembly, there after suitable speeches made by the Moderator, (and others of the Council, if they please) the RESULT of the Council is read, and then delivered to one of the brethren, at whose invitation they are here together. And pertinent prayers are added for the close of all."

141. Of the testimony adduced against a pastor.

It is highly reasonable that the trial of a minister should be instituted and conducted, with the utmost regard and deference to his station. Not because any office whatev. er ought to shield from the punishment of crime; but for

the well known reason, that persons in office, who faithfully discharge their duty, are exposed more than others to malevolent and unfounded accusations.

This principle is clearly sanctioned and enforced by the Scriptures, 1 Tim. v. 19; "Against an Elder receive not an accusation, but before two or three witnesses."-Some difference of opinion seems to have existed as to the true import of the passage, but the meaning is generally understood to be this; That two persons must be had, who can testify to the particular fact, which is the ground of accusation.

$142. Of the deposed minister's relation to the church.

After a minister has been deposed by a Council, he still remains a member of the church. Therefore it is the duty of the church after that event to proceed with him, as with any private member. They are to consider whether the reasons, which have deposed him from the ministry, are inconsistent with christian character in any mere layman; and if they be, whether he exhibit penitence or not. "Being now, (says the Platform cн. x.

6.) but a member, in case he adds contumacy to his sin, the church, that had power to receive him into their fellowship, have also the same power to cast him out, that they have concerning any other member."

§ 143. Subordinate means of pastoral discipline.

There are other means, besides those which have been mentioned, of calling ministers to an account. Generally they are members of some clerical Association: and as these bodies are formed on religious principles and for religious objects, those members, who act inconsistently with those principles and objects, necessarily expose themselves to reproof and censure. It may be added, it

would be the duty of the Association, if the delinquencies were such as to affect the Christian character, to inform the church under the person's charge.

The Association, that licensed to preach in the first instance, may exercise a watch and control over the licensed persons until his Ordination. But it has been thought by some, although the question does not seem to be fully settled, that the power of the licensing Associa tion is superseded and annulled by the act of the Ordaining Council, inducting him into the ministry. If the contrary principle were established, viz. that the licensing Association retained its power after, as well as before the Ordination, subject always to the revision and decision of an ecclesiastical Council, it would probably strengthen the safeguards of the ministerial character and influence.

§ 144. Duty of neighboring Churches in the case of neglecting discipline.

Sometimes churches sinfully permit the existence of a corrupt ministry; not taking means to prevent it.— They thereby expose themselves, as in the case of the allowed corruption of the inferior members, to the friendly advice, and the discipline of neighboring churches. The practice, relative to cases of this nature, is thus stated in Cotton's Way of the Churches of Christ in New-Eng land, Chap. vi. § 6 ;

"A sixth way of communion among our churches is by way of admonition; as if one church should be credibly given to understand of some scandal, arising in another church, whether by corruption in doctrine or in manners; and upon diligent search and inquiry, the report is found true, the church hearing thereof, sendeth letters or messengers or both unto the Elders [the Pastors] of that church, where such offence is found, and exhorteth them

to take a speedy and diligent course for the redress thereof.

But if the Elders of that church should be remiss therein, or be faulty themselves, they then certify the whole church thereof, to call upon their officers, as Paul sent to the church of Colosse, to call upon Archippus, to take diligent heed of the fulfilling of that work of the ministry, which he had received of the Lord, Col. iv. 17. If the church hear them, the scandal is removed; if it hear them not, the church, offended herewith, taketh the help of two or three churches more to join with them in their exhortation or admonition."

§ 145. Further proceedings of neighboring churches in the above

case.

"If still the church, where the offence lieth, persists in the neglect of their duty, and of the counsel of their brethren; either the matter would be referred to a congregation of many, or all the churches together, if need require. Or else, if the offence be evident and weighty, and of ill, though not general consequence, the churches, offended with them, would, as they justly might, withdraw themselves from the right hand of fellowship, and so forbear all such exercises of mutual brotherly communion with them, which all the churches are wont to walk in one towards another,"

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