IV. What is the design of Christian discipline and what abuses are to be avoided in the exercise of it?

Christ has given to the church the power of excommunication, not for the destruction of the sinner, but for his edification and salvation. The design of ecclesiastical discipline is, therefore, not to establish the sovereignty and tyranny of the ministers of Christ. “The kings of the Gentiles exercise lordship over them, but ye shall not be so.” (Luke 22:25.) Ministers themselves ought most of all to be subject to this discipline, and are especially to be kept within the proper bounds of their calling by this bridle; because the keys do not belong to ministry only, but to the whole church. Much less is it the design of Christian discipline to torment, oppress, or drive to desperation those whose lives are of such a character as to require the exercise of the keys of the kingdom of heaven. These are the foul slanders of those who are the enemies of proper discipline in the church. The true ends of Christian discipline are those which the Apostle Paul has specified, among which we may mention the following:

1. That the obstinate and disobedient may, being put to shame and terrified in this way, be led to proper reflection and repentance. “To deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus Christ.” (1 Cor. 5:5.)

2. That other Christians may not become corrupted by the conversation and example of gross offenders. One scabbed or diseased sheep may infect the whole flock, unless it be cured or separated from the flock; and a little leaven leaveneth the whole lump. “Your glorying is not good. Know ye not that a little leaven leaveneth the whole lump.” (1 Cor. 5:6.)

3. That others by this means may fear to offend. “Them that sin rebuke before all, that others also may fear.” (1 Tim. 5:20.)

4. That the church may not be disgraced and evil spoken of on account of public scandals; and that the profanation of the sacraments and the wrath of God may be prevented. “Purge out the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us.” (1 Cor. 5:7.)

These are the ends or designs of discipline.

The abuses to be avoided in excommunication are such as these:

First, the different forms of admonition, of which we have already spoken, must not be neglected, neither must the order be inverted, by commencing with the last. There should always be private admonition in the first place, in which he who offends should be kindly admonished, which admonition should include a clear statement of the error or offence in the case a reproof delivered according to the word of God and an exhortation to repentance.

Secondly, it should be attended to according to the word of God, with proper evidence of brotherly love, and of a desire to benefit those that err, and to secure their salvation. God will not be the executioner of the sentence of another, but of his own. The offending Brother must not, therefore, at once be regarded as an enemy, but must be admonished as a brother, according to what the apostle Paul says: “Yet count him not as an enemy, but admonish him as a brother.” (2 Thes. 8:15.)

Thirdly, it should be based upon just, weighty and necessary causes, and not upon such as are unjust, doubtful and of small importance. We should never rashly proceed to inflict excommunication upon anyone from a slight suspicion; but only when driven to it by urgent necessity, just as physicians never resort to the use of the knife until necessity compels. Such a necessity may be said to exist when errors are entertained which subvert the very foundation of our faith, and when flagrant crimes are obstinately persisted in, so as to endanger the safety of the whole church, or at least certain members of it.

Fourthly, the cause must be carefully and diligently considered by all the elders, and the decision must be approved of by the whole church. It must not be undertaken by the authority of any one person, nor even by the ministers alone; for Christ did not deliver this power to a few persons, or to the ministers alone, (although the execution is committed by the church to a few persons, or to the minister alone,) but to the whole church. “If he shall neglect to hear thee, tell it unto the church.” “The kings of the Gentiles exercise lordship over them; but ye shall not be so.” (Matt. 18:17. Luke 22:25.) The consent and decision of the church is, therefore, to be obtained,

1. On account of the command of God.

2. That no one may be injured.

3. That the act may have greater authority and power.

4. That the ministry of the church may not be changed into an oligarchy, or into the tyranny practiced in the Papal church.

5. That the condemnation of the offender may appear more in accordance with justice.

Lastly, it should be so exercised as not to create any schism in the church, or be the occasion of any scandal, whilst good men see many at variance with each other, the church rent, and evils follow each other in quick succession.

If the minister see or fear these evils he must not proceed, but warn and exhort both publicly and privately. And even though he may not be able to accomplish anything, he is still free from blame. “Blessed are they which do hunger and thirst after righteousness, for they shall be filled.” (Matt. 5:6.) The sin and punishment will, in this case, rest upon the obstinate.