Q42. To Whom Is Discipline Committed by Christ?

Quest. 42. To whom is the power and administration of this Discipline committed by Jesus Christ?

Answ. As to the authority to be exerted in it in the things wherein the whole Church is concerned, to the Elders; as to trial, judgment and consent in, and to its exercise to the whole Brotherhood; as to love, care, and watchfulness in private and particular cases, to every member of the Church (Matthew 24:45; Ephesians 4:13, 14; Acts 20:28; 1 Timothy 3:5; 1 Timothy 5:17; Hebrews 13:17; 1 Peter 2:3; 1 Thessalonians 5:12; Galatians 6:1, 2; 1 Corinthians 4:14; 1 Corinthians 5:2, 4, 5; 2 Corinthians 2:6, 7, 8; 2 Timothy 4:2).

Explication.

It has been showed that this power is granted to the Church by virtue of the Law and constitution of Christ. Now this Law assigns the means and way whereby any persons do obtain an interest therein; and makes the just allotments to all concerned in it. What this Law, Constitution or Word of Christ assigns to any, as such, that they are the first seat and subject of, by what way or means soever they come to be intrusted therein. Thus that power or authority which is given to the Elders of the Church, does not first formally reside in the body of the Church unorganized or distinct from them, though they are called to their Office by their suffrage and choice; but they are themselves as such, the first subject of Office power; for so is the Will of the Lord Christ. Nor is the interest of the whole Church in this power of discipline whatever it be, given to it by the Elders, but is immediately granted to it, by the will and Law of the Lord Jesus.

First, In this way and manner the authority above described, is given in the first place, as such, to the Elders of the Church. This authority was before explained, in answer to the 28th question, as also was the way whereby they receive it. And it is that power of office whereby they are enabled for the discharge of their whole duty, in the teaching, and ruling of the Church; called the power of the keys, from (Matthew 16:19). Which expression being metaphorical, and in general liable to many interpretations, is to be understood according to the declaration made of it in those particular instances wherein it is expressed. Nor is it a two-fold power or authority that the Elders of the Church have committed to them; one to teach and another to rule, commonly called the power of order, and of jurisdiction; but it is one power of Office, the duties whereof are of several kinds, referred to the two general heads, first of teaching by preaching the word and celebration of the Sacraments, and (2) of rule or government. By virtue hereof, are they made rulers over the house of God (Matthew 24:45), stewards in his house (1 Corinthians 4:1), overseers of the Church (Acts 20:28; 1 Peter 5:2), guides to the Church (Hebrews 13:7, 17). Not that they have a supreme or autocratical power committed to them, to enable them to do what seems right and good in their own eyes, seeing they are expressly bound up to the terms of their Commission (Matthew 28:19, 20), to teach men to do and observe all, and only what Christ has commanded; nor have they by virtue of it, any dominion in, or over the Church, that is, the laws, rules or privileges of it, or the consciences of the Disciples of Christ, to alter, change, add, diminish, or bind by their own authority (1 Peter 5:3; Mark 10:42, 43, 44). But it is a power merely ministerial, in whose exercise they are to the Lord Christ accountable servants (Hebrews 13:17; Matthew 24:45), and servants of the Church for Jesus sake (2 Corinthians 4:5). This authority in the Discipline of the Church they exert and put forth by virtue of their Office; and not either as declaring of the power of the Church itself, or acting what is delegated to them thereby, but as ministerially exercising the authority of Christ committed to themselves.

Secondly, The body of the Church, or the multitude of the Brethren, (women being excepted by especial prohibition, 1 Corinthians 14:34, 35; 1 Timothy 2:11, 12), is by the Law and constitution of Christ in the Gospel, interested in the administration of this power of discipline in the Church, so far as,

First, To consider, try, and make a judgment, in and about all persons, things, and causes, in reference whereunto it is to be exercised. Thus the Brethren at Jerusalem joined in the consideration of the observation of Mosaic ceremonies with the Apostles and Elders (Acts 15:23), and the multitude of them to whom letters were sent about it, likewise did the same (Acts 15:30, 31, 32). And this they thought it their duty and concernment to do (Acts 21:22). And they are blamed, who applied not themselves to this duty (1 Corinthians 5:4, 5, 6). From there are the Epistles of Paul to the Churches to instruct them in their duties, and privileges in Christ, and how they ought to behave themselves in the ordering of all things among them according to his mind. And these are directed to the Churches themselves, either jointly with their Elders, or distinctly from them (Philippians 1:1). And the whole preservation of Church-order, is on the account of this duty recommended to them. Neither can what they do in compliance with their Guides and Rulers, be any part of their obedience to the Lord Christ, unless they make previously thereunto a rational consideration and judgment by the rule, of what is to be done. Neither is the Church of Christ to be ruled without its knowledge, or against its will; nor in any thing is blind obedience acceptable to God.

Secondly, The Brethren of the Church are intrusted with the privilege of giving and testifying their consent to all acts of Church power, which though it belong not formally to the authority of them, it is necessary to their validity and efficacy; and that so far forth, as that they are said to do and act what is done and effected thereby (1 Corinthians 5:4, 13; 2 Corinthians 2:6, 7, 8). And they who have this privilege of consent which has so great an influence into the action and validity of it, have also the liberty of dissent; when any thing is proposed to be done, the warrant whereof from the Word and the rule of its performance, is not evident to them.