THE CHURCH.– ITS DISCIPLINE. (Continued from page 306.)

In taking up the subject of Discipline in the Church of God, we should be impressed with its great importance on the one hand, and with the danger, on the other, of approaching it in a careless or legal way. When we consider the almost universal neglect of discipline and the corresponding weakness thus occasioned to the Church, we feel doubly the importance of examining the teachings of Scripture on the subject, and of endeavoring to impress upon all the responsibility that rests upon every member of the Church of Christ in this respect.

We are living in lawless times. The air is full of independence of all kinds of authority,- in the government, the workshop, and the home. We need not wonder then, if the same spirit characterizes the professing church. As in the days of the judges in Israel, every man does that which is right in his own eyes. Authority is scoffed at, and the idea of godly subjection to one another is resented as an insult to manhood. It seems to be a characteristic of these "last days" that a sense of responsibility is wanting, too often even among the people of God. And yet grace and responsibility go hand in hand. "There is forgiveness with Thee that Thou mayest be feared." (Ps. 130:4); and the grace which brings salvation also teaches us to live soberly, righteously, and godly, in this present world (Tit. 2:11-15). A careful, godly walk is the vessel in which the grace of God exhibits itself, and where it is wanting testimony fails and shipwreck is the result (i Tim. 1:19, 20). A people may be intrusted with vast stores of precious truth; they may speak with ease and precision of "standing and state," "eternal security," "resurrection life," and all the rest of the unspeakably precious doctrines recovered for God's people in these last days; but if the walk do not in some measure correspond to the truth that is held, it is worse than useless,- it is absolutely injurious. Let it be remembered that in the epistle which most fully unfolds the grace of God and the heavenly position of the saint, there is the most ample and minute instruction as to the walk upon earth of the believer whatever relation he occupies (Ephesians, fourth, fifth, and sixth chapters). The Corinthians (i Cor. 1:5-7) were enriched in all utterance and in all knowledge, coming behind in no gift, yet such was the condition of the assembly that the apostle could only speak to them as to babes, and was obliged to correct in the severest way their tolerance of awful moral and doctrinal evil (chaps. 5:and 15:). But we need say no more to justify us in examining this most important subject with care and prayerfulness.

There are seven points to be considered:the Necessity for discipline; the Object; the Occasion; the Character of it; the Spirit in which it is to be administered ; the Recovery of those who have been dealt with; and the Authority for discipline. We will briefly consider these in the order given.

I. That the Necessity for discipline exists will not be questioned by any who have eyes to see or a heart to understand the teaching of Scripture. False professors creep into the professing church unawares, while men sleep (Matt. 13:25), and when once within exhibit either in doctrine or walk the fruits of evil. It is this presence of false professors among the people of God that accounts for the warnings as to continuing in the truth which we find in the epistles to the Hebrews and Corinthians,- the "ifs" which have troubled so many of God's people. The possibility of the presence of such people among the children of God would of itself show the necessity for discipline.

But it is objected that in the very parable to which allusion has been made, wheat and tares were to grow together until harvest; and this, it is claimed, would obviate the necessity for action that might "root up also the wheat with them." When we see, however, "that "the field is the world" and not the Church, and that our Lord teaches the impossibility of eradicating evil once introduced into the kingdom or outward sphere of responsibility-Christendom-it becomes plain that He was only showing the futility of vising an arm of flesh to put down evil. Rome has failed to observe this, and in the many efforts to weed out what was thought heresy has really but persecuted the saints of God. Even had the doctrines been evil, this parable shows we cannot stamp them out. But this is no warrant for the Church to allow evil men in the midst of saints. Them that are without God judgeth; but the saints are distinctly told to put away from among themselves the wicked person (i Cor. 5:12, 13).

But alas the necessity for discipline is seen not only from the possibility of the presence of false professors, but from the fact that the flesh still exists even in the true child of God. This is not the place to discuss the two natures in the believer. It is sufficient to refer to such passages as Gal. 5:13-25 as proof that such apparently contradictory scriptures as i John 3:9 and i John 1:8 are not really so. In the one we have the normal state of the Christian when walking in the Spirit, and in the other the existence of that "flesh" which makes sin possible. Spiritual pride is a most dangerous thing, and one of the most awful and perilous forms of it is that self-complacency which claims sinless perfection for the child of God.

Not only has the believer the flesh, the old nature, in him, he is also in a world that is away from God, a very death-chamber (Numb. 19:14, 15), where, if he is not covered with a covering of the Lord, he will be defiled. The devil, with all his wiles, is ever ready to make use of the world and the flesh to lead the child of God astray. A glance at Scripture history will show how often this has been done. Noah, Abraham, Isaac, Jacob, Moses, and David were all men of God, yet each one, at some period in his life, Ml into sin. Peter is a notable New Testament example. Surely, with these instances before us, it is needless to ask if the believer can fall into sin; and this shows the necessity for discipline.

2. We come next to inquire the Object contemplated in discipline. Our first answer must be the glory of God, the honor of His holy name. In i Cor. 5:, in connection with the case of discipline then brought before the Church, the apostle declares (5:6) "a little leaven leaveneth the whole lump." He does not mean that all the Corinthians would commit the same sin as that awful crime of the case in question; but he does mean that indifference to the Lord's honor, carelessness as to the conduct of those who professed His name, would, if persisted in, give character to the whole assembly. We beg the reader's earnest attention to this point. Many will say "I. have only myself to look after:I am not responsible for other men's sins." Our scripture answers most convincingly for every subject heart, and the exhortation which follows shows the path of duty (5:7):"Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened." This last states what is the fact before God,- we are unleavened, sanctified by the one offering of Christ. Since this is the case, we are to maintain this unleavened condition practically by purging out the evil, that we may always be a new lump, an unleavened company. If this is not done we link the holy name of Christ, our passover, with the leaven of malice and wickedness. How solemn the thought!

But a secondary object in discipline is the recovery of the erring one and his restoration to communion with God and His people. Unjudged sin in the believer leads to death (i Cor. 11:30). God must intervene if we do not. The flesh is to be destroyed (i Cor. 5:5). If no notice is taken of sin it will go on until all are defiled. If the offender is dealt with in faithfulness we may expect to see the results. Our object should not be to get rid of a disagreeable or disgraced person, hoping never to see him again, but rather in the confidence that our firmness will be owned of God in leading him to true repentance. Such is especially the case in the minor forms of discipline which we shall presently consider, but even in the extreme of cutting off we may look for God's blessing on the offender.

3. We are ready now to see what are the Occasions for discipline. The passage we have been considering (i Cor. 5:) shows that immorality, whether of the grosser licentious kind as that which was the occasion of the chapter, or the less repugnant forms, such as maliciousness, covetousness, and railing, was a matter for the most faithful dealing. Scripture does not give us a list of all known sins; we are told in general what the works of the flesh are (Gal. 5:19-21), and we find wrath, strife, seditions, mentioned along with lasciviousness, witchcraft, drunkenness, and murder. Wickedness, no matter what form it may take, is what must be dealt with.

But there is a class of evil even more dangerous, because more subtle, than immorality. Wicked doctrine may go in company with an outwardly blameless life; indeed, such is often the case, – both Satan and his ministers are often transformed into angels of light. In all matters where there is no fundamental truth in question love will allow the largest liberty. To make, for instance, the question of baptism a test of fellowship, or views as to this or that text of Scripture, would be narrow and sectarian. The apostle rebukes it (Phil. 3:15).But when a doctrine is introduced that touches the person of our adorable Lord Jesus Christ,- His divinity, His true yet absolutely sinless humanity,- the perfection of His atoning work or His coming glory, there is no place for charity, falsely so called. In like manner, if the truth of justification by faith, freely by God's grace, be denied, or the necessity of regeneration, or the final and eternal doom of the impenitent-whether by annihilation or restorationism, in any of their forms – be denied, we are in the presence of an evil more deadly than drunkenness or immorality, for it is more deceptive. A man may hold and teach most blasphemous doctrines, and withal be as pious in his language as the most devoted child of God. Let the beloved people of God be on their guard. The enemy has ten thousand forms of deadly error with which to beguile the simple. As to doctrinal evil, as well as moral, "a little leaven leaveneth the whole lump." (Gal. 5:9.)

But there may be the most pressing need for discipline where the person has been guilty of neither moral nor doctrinal evil. We mean association with it. At first sight this may not seem so clear, but the scriptures we have been considering lead us up to it. If a little leaven leaveneth the whole lump, then the lump partakes of the character, in God's sight, of the leaven. If a company of God's people knowingly associate with a wicked person, a drunkard, or a thief, or one who holds false doctrines, they are as defiled, in God's sight, as though personally holding or practicing the evil. For what is their state of soul ? Are they not indifferent to the holiness of God, to the honor of His name ? Could we associate with one who assailed the character of our friend, our wife, our parents ? And can we go on with one who blasphemes that name which is above every name ? Would not even the world hold us as guilty? – nay, more guilty ? For he perhaps is blinded by Satan, and may think he does no harm; but those who associate – with open eyes – with known evil are deliberately indifferent. '' If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed:for he that biddeth him God speed is partaker of his evil deeds." (2 John 10, 11.)
Let the reader weigh this matter well. When Achan had committed his trespass, it was said "Israel hath sinned" (Josh. 7:i, ii), and when the awful sin of Gibeah was committed (Judges 20:, 21:), the whole tribe of Benjamin was held responsible, because they refused to give up the offenders. The reverse is seen in the case of Bichri at Abel (2 Sam. 20:14-22). And can we not see the wisdom of God in thus holding associates with evil as responsible as the doers of it ? What guarantee would there be that evil would ever be judged ? The whole company of Christians would be defiled by the presence of unjudged sin, because of the false tenderness or indifference of some.

4. The Character of discipline varies with the nature of the evil with which it has to deal. There is no hard, fast, uniform way of dealing with it. There can be no code of laws laid down, no method of unvarying procedure adopted. We shall see, when , we come to consider the spirit in which it is to be administered, that discipline is a priestly function; it has to do with communion, and only in communion can one be guided. The punishment is not the same in all cases. Draco might make every offense punishable by death, but we cannot exclude from our fellowship every grade of wrong-doer. This will appear, however, as we proceed.

We may divide discipline into three classes,- preventive, corrective, and preservative. Preventive discipline begins with reception into fellowship. The assembly of God is responsible as to whom it receives. A person must be known to be not only a Christian, but one who is walking consistently. If a new convert, it should be clear that he has really believed on the Lord Jesus Christ, and that he recognizes His claims upon him:if he has been some time a Christian care should be taken that he is godly in walk, association, and doctrine. Reception is by the assembly, and there should therefore be the fellowship of all with the act. An introduction by several who have examined the case and are competent to judge will usually suffice. We need hardly warn against mere human judgment. Guidance comes from God alone, and His mind should be sought in every case. Joshua and the princes of Israel seemed to have abundant evidence to justify them in receiving the Gibeonites without asking counsel of God (Josh. ix). Let us remember this. How many persons who have been carelessly received have afterwards given much sorrow, and drawn away others after them. But even where the person should be received, he may need an awakening of conscience which can best be done at that time. "Receive ye one another, as Christ also received us, to the glory of God." (Rom. 15:7). Here we have the tempering together of grace and care, which should ever characterize discipline.

Having been received into the assembly of God's people, the person now comes under all the varied care and ministry of the Spirit of God. And here much in the way of preventive discipline may be accomplished. If there is a tone of godliness, an elevation of piety, a wholesome example set by the assembly, much evil can be prevented. How many cases of falling into open sin. may be traced to the lax tone of a gathering! Where all are worldly, it is easy for one specially so tempted to fall into covetousness. A general habit of "whispering" will open the way for backbiting and railing, while a care against the very appearance of such things will be often a sufficient check against the tendency. The Lord graciously awaken His beloved people to see their responsibility in these things. When the body is in a debilitated condition, those forms of disease to which a person may be specially liable make their appearance, which would have been kept down by a healthy vigorous tone. So is it in spiritual things:if an assembly is going on happily in the things of Christ, engaged in the work of the Lord and ministering to one another in love, sin will not likely lift its head.
Passing on now to corrective discipline, we find it necessary, when, either through our carelessness or in spite of our care, evil does arise in one or another. But it has not yet developed into actual flagrant sin. Here is where the pastor's care and wisdom is needed. A wholesome loving warning may often check the person in a course that would have led to fatal results ; a rebuke administered in all firmness, the withdrawal of our company from a disorderly brother, not counting him as an enemy (2 Thess. 3:6-15), even the public rebuke before all (i Tim. 5:20):these means may correct the evil before it goes too far, and they often will. This corrective discipline is almost entirely individual, rather than by the assembly. It is to prevent matters from coming before the assembly. It is the work of the spiritual (Gal. 6:i), and its effect is restoration. It is washing one another's feet (John 13:). Of personal trespass we do not speak here, as not properly Church discipline.

But alas, sin may fasten itself so deeply upon a person that none of these means are efficacious. The person is defiled,- he has committed a sin that cannot be dallied with. To hesitate now would be treason to the Lord. If the assembly is to maintain itself in communion with the Lord, it must purge itself from leaven, and the wicked person must be put away. All wicked persons must be so dealt with. Without enumerating the offenses, all will understand what cases are meant. Whenever evil is manifested as wickedness, there is but one word, "Put away from among yourselves that wicked person." (i Cor. 5:13.)

But it must not be on mere suspicion that he is so dealt with. The evil must be manifest, or acknowledged by the person, or established "in the mouth of two or three witnesses." (2 Cor. 13:1:) If these are wanting, then there must be waiting on God and asking him to bring all to light. But the suspected person could not be allowed to go on as if all were well. The directions in the case of the leper (Lev. 13:) furnishes some needed instruction here. There were certain clear and unmistakable signs by which the disease could be recognized, and when these were present the most immediate action was demanded:the leper was put out of the camp. So there are clear cases of wickedness which need but to be seen to be recognized as such. Prompt putting away is the only thing to be done. But there might be certain symptoms which looked like leprosy,- a boil, a burn, baldness,- and which yet were too obscure to be treated as such. It would be manifest injustice to put such a suspected person out of the camp, and equally would it be unsafe to leave him at large. He was shut up seven days, until the disease should have manifested itself; and if doubt still remained he was again shut up. Even after being discharged, if the disease appeared he was at once dealt with.

Now there may be evil in a person,- some of nature's humors may come to the surface, or spiritual decay (baldness) may be manifest. Such symptoms are sad and call for attention, but unless there is the characteristic sign of real wickedness it would not do to exclude the suspect. Spiritual decrepitude is not absolute wickedness, and such a person is not defiled, but in danger. He would not be held under suspicion. The being overtaken in a fault, the rash hasty speech, the ebullition of temper,- all these sad manifestations of the flesh are not leprous, though leprosy may be developed out of them.

Where the evil is of a serious character, yet not fully developed, it will not do to let the person go on as if all were well, he must be "shut up," not allowed to enjoy the freedom and privileges of the assembly of God,- not permitted to break bread,- until his case is made plain, either by a full development of evil or by his recovery. Even where all suspicions have been removed, and the person goes in and out among the saints, if the evil reappear as positive wickedness, he must be put away. The maxim of the world, that no one must be tried twice for the same offense has no place. The Church is not a court of law. The leper was put "outside the camp," away from association with the people of God and the worship of God. So the wicked person is "put away from among yourselves." The apostle could deliver to Satan, which seems to have been authoritative act of power, (i Tim. 1:20; i Cor. 5:5.) It may be questioned whether the Church has this power, and it is immaterial. The point is that the Church has a duty to put the wicked person out, and obedience is all that is needed. When outside, the person is no-doubt in Satan's world, and may feel the power of his enmity, as did Job, for other reasons. It need hardly be mentioned that a person put away is to be let alone. How abhorrent the thought that we could have social intercourse with one too wicked to remain in the company of the saints. "With such an one no not to eat."

(To be continued.)