$103. Form of suspension from Mather's Disciplinæ.

The Platform goes no further on this subject.

Rela

tive to the mere forms of proceeding, something more is said in the Ratio Disciplinæ. The vote of suspension, when passed by the church, is required to be accompanied, at its formal communication to the offender, with a statement of his offence, and with friendly and solemn admonition. This is done by the pastor at some public meeting of the church, and of course implies the presence of the offender. His refusal to attend, therefore, while it does not prevent the sentence of suspension being communicated to him in some way, would rightly be considered as aggravating his former delinquency. The pastor, (says the Work last referred to,) distinctly sets before him his faults, with the several rules in the Gospel, which have in his faults been violated, concluding with terms of this import;

"Wherefore, in the name of the most glorious God, our Savior, (which name you have dishonored by sinning against him,) and with the concurrence of this, his people, (a people, that long to see you recovered out of the sinful distemper now upon you,) I ADMONISH you to repent of the scandals, which we have seen proved against you, as well as of the more secret faults, by which you have provoked the Holy One to leave you to what is more openly scandalous. I ADMONISH you to repair unto the blood of the Redeemer, that you may be cleansed from all your sins in that fountain set open for sin and for uncleanness. I ADMONISH you to cry mightily unto the Spirit of the Lord for that new and soft heart, that shall incline you not only to confess your sin with unfeigned sorrow, but also to forsake it with eternal detestation.

I declare unto you, that, as there is grace enough in our great Savior for you, if you return to him, so upon such a return this flock of His will make you some repré

sentation of his grace, by renewing the marks of their favor to you. But I signify unto you, that, until we see good symptoms of a penitent heart upon you, we sus

PEND YOU FROM THE PRIVILEGES OF OUR SACRED FELLOW

SHIP," &c.*

§ 104. Form of excommunication from the same.

The pastor, (says the same work, chap. viii. § 3,) when he comes to pass the sentence of EXCOMMUNICATION, does make as convincing a speech as he can to the offender, setting before him the heinous nature of his offence, and of his impenitency under it. At the same time, he calls upon all the people to take notice of the holiness, which the church must and will manifest, in their not bearing with those that are evil, and of the transcendent holiness in the glorious head of the church, whereof he will have every church to be sensible. He then concludes with something of this import;

"And now, in the name of the glorious Lord, Jesus Christ, and with the concurrence of his faithful people now assembled, I do declare you to be CUT OFF, (your

*NOTE.-In cases of suspension and excommunication, as in other cases, (§. 55,) the will of the majority of all the male members present is considered the will of the whole. It was not so in the beginning; but the churches, like juries, were required, in the days of our fathers, to be unanimous on all questions. This practice was soon found to be attended with serious inconveniences; important proceedings being sometimes stopped by it. Tó obviate this, the singular practice was resorted to of suspending the minority, which of course left the others without a dissenting voice. But it was soon seen, that this course was not only very tyrannical and unjust in itself, but that it virtually admitted the right of a majority to govern. (See the answer of the Elders of New England, to xxxII Questions, at Qs. xvII; an answer of the same to ix Positions, at Pos. v; and Home's ECCLESIASTICA METHERMENEUTICA at Qs. XI.)

sin hath procured such an excision for you,) from the privileges and expectations of such as are in covenant with the churches of God.

I declare you to belong visibly to the sinful and woful kingdom of Satan, the ruler of the darkness of this world. I declare you to be a person, from whom the followers of our holy Lord are to withdraw, as from one, that walks disorderly. And this just sentence is now passed upon you, as a representation of a sentence much more dreadful, to be passed upon you in the day when the Lord Jesus Christ shall come to judge the world, except it be prevented by a seasonable repentance, which may our gracious God of his infinite mercy bestow upon you.”

CHAPTER X.

TRANSFER OF RELATIONSHIP.

§ 105. Nature and obligation of the church covenant.

The CHURCH-COVENANT, considered in reference to the members, partakes of the nature of a Contract. There is a promise made by the parties to the covenant, which, on the one hand, mutually secures certain benefits; and, on the other, pledges the reciprocal performance of cer tain duties. And the contract is of the more solemn kind, since it is made for religious ends, is required as a religious duty, and is avowedly entered into in the presence of God and the Savior. A release from it, therefore, cannot be had, except for urgent and solemn reasons, and with a strict regard to the terms, either express or implied, on which it is made.

"Church members, (says the Platform, CH. xiii. § 1,) may not remove or depart from the church, and so one from another as they please, nor without just and weighty cause, but ought to live and dwell together, inasmuch as they are commanded not to forsake the assembling of themselves together; Heb. x. 25. Such departure tends to the dissolution and ruin of the body as the pulling of stones and pieces of timber from the building, and of members from the natural body, tends to the destruction of the whole."-See also the ANSWER of the Elders of the New England Churches to NINE POSITIONS, proposed by certain ministers of England, 1639, POSIT. vi,

106. The church to be consulted in cases of proposed removal.

The mere love of change, an imperfect sense of moral obligation, inordinate and unfounded jealousies, and other causes may lead persons to seek a removal from the church, of which they are members. But as a departure on such grounds would be highly sinful and injurious, it is requisite, in all cases of intended secession, to advise with the church; and a removal without such consultation would be considered unauthorized. The practice of consulting the church on these occasions results not only from the fact of its connection with the well-being of all the parties concerned and of the church at large, but also from the reasonable principle, that those, who are joined with consent, should not, in ordinary cases, depart with

out consent.

107. Of sinful and of doubtful cases of departure,

The member, therefore, who wishes to transfer his relationship, lays the subject before the brethren, with whom he is in covenant, for their consideration; and that they may act upon it according to the best of their judgment. "If a member's departure be manifestly un

safe and sinful, (says the Platform. cн. xiii. § 3,) the church may not consent thereunto; for in so doing they would not act in faith, and would partake with him in his sin. If the case be doubtful, and the person not to be persuaded, it seemeth best to leave the matter unto God, and not forcibly to detain him; Rom. xiv. 23, 1 Tim. v. 22, Acts xxi. 14."

108. Just or sufficient reasons of removal.

(1) Of what are considered in the Platform as just causes of removal, one is particular or PERSONAL PERSECUTION.-When, in consequence of the number and violence of his personal enemies, an individual is obliged to flee to a distance from his brethren, and has no prospect of a permanent return; this is a good reason for his removing his relation from the particular church, with which he is connected; especially if there be some other church, with which he can connect himself. Such seems to have been the situation of Paul, when he fled from Damascus. And the same just ground of removal may still more frequently happen in those times of general persecution, which affect not only individuals, but the whole body of believers; Acts viii. 1, ix. 25-30.

(2) When a person voluntarily removes to another place, in consequence of the situation of his domestic concerns, or from other causes, and has the prospect of spiritual edification in his new residence, it is a just ground of seeking a transference of his church relationship; Neh. xiii. 20. And the church cannot lawfully detain him.

(3) It is also just cause of removal from a church, when a person cannot remain in it without partaking in sin; Eph. v. 11.-This is as agreeable to reason as to the Scriptures; since sin is the violation of our obligations to God, which are paramount to all obligations, which