THE CHURCH. — ITS DISCIPLINE.

CHAPTER X. (Continued from page 336.)

5. We now come to a most important branch of our subject,-the spirit in which Discipline is to be administered. When the apostle wrote about the wickedness in Corinth, he was grieved to see the utter indifference-nay, apparent boasting-as to the matter. It maybe true they did not know what to do, but would not every right-minded saint have been overwhelmed by the shame that had come upon the Church of God, and would not He Himself have removed providentially a wrongdoer if there was no other way to be rid of him ? Their indifference snowed an entire lack of conscience. The most uninstructed spiritual person would mourn, (i Cor. 5:2.) How differently the apostle felt:"Out of much affliction and anguish of heart I wrote unto you with many tears." (2 Cor. 2:4.)

A case of wickedness in an assembly assuredly ought to lead to deep exercise on the part of all. True humility, instead of saying "Lord, I thank Thee," etc., will rather say "Search me, O Lord." "Considering thyself, lest them also be tempted." Frequently, too, there will be occasion for self-reproach. Had the erring one been looked after? Had he been prayed for? Had a godly example been set him ? Surely such questions as these will arise in one truly realizing the shame of such things. An undressed wound may become gangrenous, and amputation become necessary; but would not the physician who had neglected to take the proper care of his patient be ashamed of his work ? And how many cases of extreme discipline are made necessary by these neglected cases? "He that ruleth . . . with diligence."

But this sorrow and humility-this self-judgment- will only make the truly exercised the more firm in vindicating the honor of the Lord. Joshua arose from lying on his face, and executed the Lord's penalty upon Achan. (Josh. 7:) After all, His glory is the only thing to be sought. The case of the woman in John 8:is not in point here. There it was the infliction of the law by men themselves guilty; here it is the act of broken-hearted saints resorting to a last act to keep unsullied the precious name of Christ. But we may learn in what spirit we are to act. How shocking would be the thought of a judicial trial, as if we were the judges! How loathsome the gloating over the wretched details of the evil!* * It is not necessary that the whole assembly should be dragged into the particulars of a case of wickedness. A few careful, godly brothers, who have the confidence of the saints, should go thoroughly into the matter, and when all is clear report the results to the assembly, which will then act by putting away the wicked person. Occupation with evil, even when necessary, is defiling ; and as few as may be should be engaged in it, and these should wash their garments. (Num. 19:21.) Above all, should such matters be kept out of the conversation. "Let it not be named among you, as becometh saints." (Eph. 5:3, 4.)*

Nor must we forget that love-love to the offender and to each other-will fill the hearts of those truly exercised. Not love at the expense of truth, but love which mourns while it smites, like God's love, when He chastens.

We have seen in the case of the leper that the priest was to judge. The detection of evil is a priestly
function, and this means communion. Why is it that so many cases of discipline fail to command the consciences of God's people, and are the occasion of dividing them asunder instead of uniting them ? Is it not because the saints have forgotten their priestly position,- their place in the sanctuary,- and that in communion alone can they have guidance and power? Instead of this, how often is the subject the food for conversation and thought and strife until there is no power. Saints need to be much alone with God – much occupied with Christ – when evil has to be dealt with.

In concluding this part of our subject, we will see the spirit produced in the Corinthians by the apostle's faithful dealing. "For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge ! In all things ye have approved yourselves to be clear in this matter." (2 Cor. 7:2:)

6. But we pass from the consideration of these sad but most necessary matters to the bright side of our subject. Thank God there is a bright side, and that where there has been faithfulness in the path of duty there is the joy of seeing the wanderer restored. We can almost feel the thrill of the apostle's gladness as he wrote of the recovered brother, "I am filled with comfort, I am exceeding joyful in all our tribulation." (2 Cor. 7:4.)

Restoration is what was prayed for, hoped for, expected. While one put away is to be let alone, this does not preclude the thought of looking after him, after the lapse of some time. Especially should this be done if he is weak and untaught, and if he has bowed to the Lord's judgment. Of course, those who put a bold face on it, or who continue in sin, can only be left in God's hands.

Marks of true recovery are very plain. There will be a sense of sin against God (Ps. 51:),- a judging of the root of it, a submission to God's governmental dealing, even when undue severity may seem to have been used by the saints, – these are some of the clear proofs of true recovery. If there was trespass against any, the wrong will be righted as far as possible,- the dishonest gains refunded,- the bitter, false accusations, withdrawn; and, we need hardly add, the sin will be forsaken. Until there is personal restoration to communion with God there can be no thought of reception by the assembly. The steps in the reinstatement of the cleansed leper (Lev. 14:) to his privileges are interesting and instructive in this connection. It was the priest who was to examine the healed man, and the various rites in his restoration are most suggestive of complete recovery.

It will be noticed that the leper, even after his restoration to the worship of God, "remained abroad out of his tent seven days," and this would suggest that even after personal recovery an interval" may elapse before the person is restored to his privileges in the assembly. There are many reasons for this:if the offense has been glaring or disgraceful, it is fitting that the world should see the genuineness of the repentance. It will not hurt, too, to deepen in the individual a sense of his sin. In addition to this, it is well to remember that the tender consciences of the saints have been sorely wounded, and the offender will gladly allow time for the healing of the shock inflicted. Anything like insistence upon his immediate reception after confession, or resentment at delay, would show that the work in his soul had not been complete.

On the other hand, the assembly needs to guard against a hard, proud, unforgiving spirit. When the consciences of all are satisfied, there should not be needless delay in confirming their love to their recovered brother. "Sufficient to such a man is this punishment which was inflicted of many. So that contrariwise ye ought rather to forgive him, lest perhaps such a one should be swallowed up with overmuch sorrow. Wherefore I beseech you that ye would confirm your love toward him. (2 Cor. 2:6-8.) How gracious, how loving, and yet how holy are all these directions.

And may we not add that when the restored brother is again in his place, his sin is not to be remembered ? True, he will not forget it; but shall the others, by look or manner, betray lack of confidence ? Ah, we are too much like the world, which "forgives, but cannot forget." Neither can we say such an one must keep silence, and never again expect to be used of the Lord. It was Peter, the wandering sheep, who was made a shepherd for others. (John 21:) When David was restored he would teach transgressors God's ways. (Ps. 51:) He will walk softly the rest of his days, a chastened person, but a happy and a useful member of the body of Christ.'He restoreth my soul, he leadeth me in the paths of righteousness for His name's sake."

7. Having thus, partially and imperfectly, followed our subject through its various divisions, we come finally to the authority for Discipline,- wherein and how far it is binding upon the people of God.

"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. Again I say unto you, that if two of you shall agree on. earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in [unto, Gr.] my name, there am I in the midst of them." (Matt. 18:18-20.) This scripture is not addressed to the apostles, as a similar one (John 20:23), nor to Peter alone (Matt. 16:19), but to the prospective Church (Matt. 18:17). It will be seen that the authority for discipline and the power of prayer are both linked with His name, and intrusted to the two or three gathered to that name.

Here, then, we have the authority for discipline, and higher there could not be. Bound in heaven! How solemn! The sanction of God Himself, and the judgment recorded in His presence! What are the decisions of the courts of men, -supreme courts and courts of appeal ? How small they seem beside that word-"bound in heaven." There is no appeal from that decision,- its authority is absolute, its judgment final. And such is the authority for discipline in the Church of God.

Let us, then, examine this scripture. Does it intrust to fallible men a dangerous power ? Can it not be misused ? And has not Rome, with this very authorization, made havoc of the Church? Our fears, however, are groundless. One passage makes all clear, '' Where two or three are gathered to my name." Can His name be linked with unrighteousness ? Could one steal, lie, bear false witness, in the name of Christ ? Gathering to His name is not a formal thing. It means that nothing is to be done inconsistent with that name. It means the most absolute, subjection to the authority of that name,- therefore the most implicit following of scripture, the most entire dependence upon the Spirit of God. Who can conceive of a wicked or unrighteous prayer being answered ? Must it not be for what is according to His will? (i John 5:14.) Just in the same way must discipline be according to His will, if it is to be bound in heaven. As well may the bandit have prayers offered for the success of his murderous attack upon the traveler, and thanks after its accomplishment, as for any number of men, no matter by what name called, to claim divine sanction for what is not God's holy will.

But this only brings out into clearer relief the absolutely binding nature of every act of righteous discipline. No one dare despise it, or refuse to be bound by it. No one dare appeal from it, for it is Heaven's decision.

The instruments of this judgment may have been but two or three unlearned and ignorant men, but they have given voice to the judgment of God! We repeat, if it has been righteous judgment. See the divine sanction in the binding" and loosing by the Corinthian assembly:"In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit [present in spirit] with the power of our Lord Jesus Christ." (i Cor. 5:4.) "To whom ye forgive anything, I forgive also:for if I forgave anything, to whom I forgave it, for your sakes forgave I it, in the person of Christ." (2 Cor. 2:10.)

This makes simple our next proposition:that an act of discipline, according to God, of any assembly is for the whole Church, and binding upon it. Is it not bound in heaven ? To be explicit, a person righteously put away in Corinth is out of communion with the whole Church of God. He is out at Ephesus, at Philippi, at Rome. He could not go to Ephesus and have his case reopened there :that would be to appeal from the judgment of Heaven. This grows out of the truth of the one body :to deny it in word or deed would be to say there is not one body but many. Oh, how God's people have neglected this !

We cannot refrain from pointing out here the necessity of letters of commendation between the assemblies of God (2 Cor. 3:2), for those not known. The neglect of this brings in carelessness, a disregard for the Lord's honor, and may be the cause of much sorrow. Let the worldly-minded scoff. God has intrusted His people with a priceless treasure, has made them guardians of the honor of His holy name:let them take care.

But it may be asked, Is it not begging the question to say a decision is bound in heaven if it be righteous ? Is not this the very thing to be proved ? And must not every act of discipline be examined before it can be accepted ?

Our first answer must be-We cannot get on without God. We have the Holy Spirit present in the Church for the very reason that we could never get on by ourselves. We would, indeed, be like a houseful of children-orphans-without the Comforter. He being present, to guide according to the Word, will and does give confidence to the Church in those so guided. Suspicion will have no place, but fullest confidence. We will believe unless we are compelled not to believe.

It must be remembered, too, that all ordinary acts discipline are clear and their righteousness self-evident. Excommunication is not an every-day occurrence, and discipline is the exception, not the rule. Where the great underlying principles of the Church of God have been understood, as imperfectly set forth in these pages, difficult cases will not be of frequent occurrence.

But when they do occur, what is the remedy? Let us suppose that an assembly has unrighteously put away a person not really wicked. It comes to the ears of Christians elsewhere, and they are bound to take knowledge of it. But how? Not assuredly taking up the subject at a distance, and going over it. The presumption is always in favor of the righteousness of the act, and the suspected person most assuredly could not be received when under discipline. Let them go to their brethren in the assembly where the judgment has been given. They will, if in the right, be most ready to spread the case before the inquirers, and give all the reasons for their action. If mistaken they will gladly retract, on its being made plain to them.

There is, however, a possibility that the assembly acted unrighteously, when it will be the duty of the inquirers to seek to bring them to repentance, graciously and patiently, yet firmly. It will not help such an assembly to bow to their unrighteous decision :rather it would confirm them in their evil. Surely prayer, constant and fervent, with humiliation, will not be forgotten.

If the assembly persists in its unrighteousness it can no longer be recognized as an assembly of God, and the effort must be made to deliver individual souls from it. But we repeat, if the principles of the Church of God are clearly understood, rare indeed will be the need of refusing an entire assembly.

We might add that when questions of discipline have arisen in an assembly, and there is inability to come to a common judgment, it would answer somewhat to the condition of a house suspected of leprosy. (Lev. 14:) The house was to be shut up until it was manifestly denied or clean. So with an assembly where strife or discord over discipline occurs (God prevent such cases!), let the assembly be "shut up," not received from until its true condition be manifest.

Is it not true that over-severity in some act of discipline (we speak not of manifest and flagrant wickedness) is the reason why the act of an assembly does not command the consciences of God's people ?

The Lord bless these thoughts to His people, and lead them into paths of righteousness as well as of peace.

(To be continued.)