30. Parties calling a Council cannot be members of it, and have no vote or right of action in it, except to place before the body all the information they possess, through persons chosen by them for that purpose; otherwise they would sit as judges of their

own cause.

31. An ex parte Council cannot, by its own act, transform itself into a mutual Council. Such a change can be effected only by the consent and agreement of the various parties involved in the difficulty.

32. When a mutual Council is to be called, to adjust difficulties between a Church and some of its members, the letters missive should be sent out by, and in the name of, the Church, and not of the individuals. But the fact of its being by mutual agreement of the parties should be stated in the letters.

33. A Council cannot review and pass judgment on the conduct of any other Church than that which has called it and submitted its case; nor can a Council properly be called for such a purpose. No body of men holds the right to try and pass judgment on an independent Church, except by its own request; nor review its acts of internal order and discipline. Such a body would thereby become judicial—a Church court; which Councils are not.

34. But either churches or individuals may call a Council to advise them what is their duty in relation to a Church deemed heretical in doctrine or irregular in practice; or for other reasons thought important. In such a case matters pertaining to that

other Church would necessarily come under review, so far, and so far only, as the facts were concerned regarding which advice had been asked, and so far as might be needful to enable the Council to advise intelligently and discreetly in the case.

35. Members, if aggrieved by the attitude of their own Church, believed by them to be heretical or disorderly, having failed in efforts at adjustment, and in efforts for a mutual Council as well, before proceeding to call an ex parte Council, would do well to lay the case before some neighboring Church or churches, as a matter in which such churches have an equal interest with themselves. Churches thus appealed to could, with propriety, ask a Council to advise them as to their duty in regard to the matter, or to advise the aggrieved members as to their duty in the case. Should such churches decline, as not deeming the occasion sufficient, or not wishing to become involved in controversy, then the individuals may proceed to call one to give them advice. The call should state what efforts had already been made for the adjustment of the difficulty.

36. Councils, when convened to aid in settling difficulties, should take sufficient time to understand the case thoroughly, and then act heroically in expressing their opinions as to where the blame rests, and in giving their advice as to what should be done. Aim to be right, rather than try to please. It is usually a vain thing to attempt a compromise. As a rule, this pleases neither party. Whatever is decided, almost certainly one party, and very

likely both, will be dissatisfied. Too much must not be expected from Councils; they can give advice and express opinions; beyond this they cannot vindicate the right or punish the wrong.

37. When persons, excluded, as they believe, unjustly, resolve to call a Council ex parte, they cannot be expected to ask the excluding Church to send delegates to sit in the Council. It would be contrary to a natural sense of justice for those who had prejudged the case, and decided against the plaintiff, unfairly, as he believed, to be asked to sit again on its decision. Such persons could not be regarded as unbiased or impartial judges. But the excluding Church should be asked to send some one to the Council to give any information to the body, and to present their version of the case.

38. If those who are invited to sit with councils do not approve the object of the call, and decline to act, they should at once notify those inviting them to that effect, giving their reasons for non-concurrence. Such communications should be laid before the body when convened. But it is better to respond to the call—unless the circumstances be very remarkable and by one's presence and influence, prevent unfortunate action, rather than permit it by their absence.

39. It is a course of questionable propriety for a Council to require the parties to a difficulty to pledge themselves at the beginning to abide by whatever decision the body may reach. This is sometimes done with the commendable purpose of putting an

end to the controversy. But it seems hardly consistent with freedom of conscience to pledge agreement beforehand to a course of action at the time unknown, and contingent on future and unforeseen events. As a matter of fact, such pledges when made are seldom kept.

40. Councils for the adjustment of difficulties involving Church action should not be called, unless the need seems imperative. Churches should administer their own affairs, exercising their own prerogatives, and discharging their own responsibilities, without external aid, so far as possible. They may make some mistakes, but that is inevitable in all human affairs, and the aid of Councils will not absolutely obviate that misfortune. But against all tendency to relieve the churches of their appropriate duties, to intrude into the sphere of their just authority, or to undermine their rightful independence— against all this Councils should constantly and sacredly guard.*

* For further and more specific application of Council action, especially in difficult cases of Church discipline, and the trials of unworthy ministers, see chaps. 6 and 7, pp. 193-214.

CHAPTER XIII.

RELATED SOCIETIES.

WHILE the churches are the only Christian societies provided for by the New Testament economy, and, therefore, the only ones really essential to the accomplishment of the purposes contemplated by the Gospel, yet combinations of individual and local efforts have been found convenient for the carrying on of Christian work on wider areas and more distant fields than could well be cared for by individual service. These combinations have grown into vast systems of organized endeavor, making societies almost innumerable for Christian and benevolent service of many kinds. It may well be questioned if there be not quite too many such. Some of the more common, which have grown into established usage with our churches, are the following:

There is at times no little confusion of thought occasioned by want of a clear understanding as to the true nature and real purpose of Associations; and that, too, by ministers themselves, who ought