ADMINISTRATION OF DISCIPLINE
By Editor
THE prosperity of a church does not depend upon any one thing, to the exclusion of others. It has been said, "There is no royal road to learning." It is just the plodding, plebian, hard work which accomplishes the purpose. Even so there is no short cut to Christian perfection; no "single bound" by which we can land on the pinnacle of saintly grace. And what is true of the individual is true of the church. Indeed, the analogy is so complete that the strongest and most impressive figure used in the Scriptures to represent the church is that of the human body. The health of the body depends upon the health of all the parts. No one part can be diseased and all the others be healthy. It is so of the members of a church; and we may apply the same rule to the various doctrines, duties, and graces which belong to the church. No one doctrine or duty can be depressed or neglected without marring the harmony of the system, or weakening the body. A church should be well indoctrinated. We have no confidence in this sensationalism now called religion in which "only believe" is the sole standard of duty, and frequent ejaculations of "Praise the Lord," and "Glory to God," are taken as sufficient evidences of deep piety. Very often these expressions have a very hollow sound, and savor strongly of irreverence. We have been wont to attribute the stability of the Presbyterians to their constant and untiring efforts to train the young in the teachings of the Westminster Confession. But no amount of indoctrinating, of preaching, of exhorting to duty, will ever keep a church in a healthy, prosperous condition without proper and prompt ADMINISTRATION OF DISCIPLINE.
Paul says that all the holy Scriptures are "profitable for doctrine, for reproof, for correction, for instruction in righteousness." 2 Tim. 3:16. Were we not fallen creatures; were there no warfare in our members against the law of God (Rom. 7:22, 23); were our powers always and altogether in a state of entire consecration to God, we should need only doctrine and instruction. But in our fallen condition, a revelation or a system of religion having no reproof, no correction, would be quite unsuited to our wants. Herein is shown the folly of mankind finding fault with the Bible; it does not suit them. But if it did suit them—if it were in harmony with their feelings—it could do them no good; it would be worthless as a guide to holiness and to everlasting glory in a kingdom where there can be no selfishness and sin. We all need reproof; we need correction; and he who gets nearest to God most feels his need of these, because in the light of his glory and perfection he sees more clearly his own weakness and imperfection—the depravity and perverseness of his fallen nature. The Lord himself laid down rules of discipline. First, in the sermon on the mount he taught the necessity of a forgiving spirit; and he afterward carried it out in more full instruction in Matt. 18. In this chapter he teaches how to deal with those who offend; that is, those in the church; see verse 17. There are four steps to be taken as occasion requires; and these in the order in which they are given. 1. "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother." This concerns what are called "personal offenses;" if thy brother "trespass against thee." There are offenses not of this nature for which other rules are given. If the offending brother will hear, or be persuaded of his wrong, no further action is necessary. But, remember, it must be "between thee and him alone." It must not be talked around to the discredit of the erring one, who shows a willingness to correct his error. 2. "But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established." It is a truth that often he who refuses to hear the one against whom he has offended, will listen calmly and candidly to disinterested parties. It is an unfortunate phase in the operations of the human mind that we often brace ourselves against those whom we have injured, and have a natural unwillingness to be approached by them. This being so, the Saviour made wise and kindly provision to benefit the offending one in the way least repugnant to his feelings; first, to effect a reconciliation without any exposure, keeping it entirely between the parties; that failing, to take one or two who may use their influence to adjust the matter, or to stand as witnesses against the offender if he will not yield. 3. "And if he shall neglect to hear them, tell it unto the church." This is the last resort to bring the erring one to a sense of his wrong and his duty. Christ invested his church with authority to act in cases of offenses. If the offender resists the plea of the brother whom he has wronged, and the appeals of those who are taken as witnesses, he cannot refuse to hear the church if he has any regard for the cause of his Saviour, for the authority of God, or for his own welfare and salvation. 4. "But if he neglect to hear the church, let him be unto thee as an heathen man and a publican." The Lord recognized no power on earth higher than that of the church; and he who refuses to hear the church forfeits his standing and place in the body of Christ. It is a thing much to be lamented that some, we might say many, attach so little weight to the words of our Saviour in regard to the privilege and importance of church membership. They act as if they felt no sense of responsibility on account of this important relation. Quite frequently those who claim to be of an independent spirit, but who are really reckless, say, "If they want to turn me out, they may; I can live a Christian out of the church just as well as in it." But this statement is not true. If they mean that they can live as good Christians out of the church as they do in the church, they are probably right. But the church is the Lord's own institution, his own arrangement; and if any think they can live Christians, followers of Christ, as well outside of God's order and God's arrangement as they can within them, they are much mistaken. Everybody is of some use in his place; but out of his place he is mostly worse than useless. The Lord did not stop with the words we have quoted. He has caused to be placed on record a standing rebuke to those who regard church membership so lightly. After enjoining upon the church the duty to regard the incorrigible one as a heathen man and a publican, he added:— "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." These are solemn words, and we shall have occasion to refer to them again. Would that their importance might be fully realized by all who have named the name of Christ and have taken the vows of the church upon them before the world. The apostle Paul speaks very decidedly on this subject. He says: "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us." 2 Thess. 3:6. But this relates to another class of offenses. It is not a personal matter; it is for disorderly walk, contrary to the tradition, or doctrine, which the apostles delivered unto them. But the same care is to be exercised in such cases. Thus the same apostle says: "A man that is an heretic, after the first and second admonition reject." Titus 3:10. That is, a contentious man; "one who creates or fosters factions;" a disturber of the peace of the church. In regard to all such, an imperative duty is laid upon the brethren to preserve order in the household of faith by withdrawing from them. Unless a church has been well instructed from the beginning it will be found no easy matter to administer discipline. Some are sympathetic by nature, even to a weakness; and some are so unfortunately constituted that they think it is a virtue to sympathize with wrong-doers. Of this sort are they who expend all their pity on criminals, reserving none for the injured party, for society, nor for the violated law. With them the worst criminal, if not the greatest hero, is yet the most interesting object upon which to bestow their favors. Justice is not among their list of desirable qualities. These will always stand in opposition to the exercise of discipline, under the plea of "charity." They overlook the declaration of the scripture which says that charity "rejoiceth not in iniquity, but rejoiceth in the truth." And often these are silent in the open church, whenever any action becomes necessary, but they are busy in private, finding fault with decisions made and steps taken; bringing discredit upon the judgment of those whose duty it is to see that order is preserved, and that discipline is properly administered. Such make themselves subjects of discipline, for none are greater disturbers of the peace of the church; none create factions more readily and surely. We have promised to notice cases which have actually arisen, that the difficulties which are noticed may be real, and not imaginary. Once referring to an individual whose course was injurious to the church and to the cause, one in authority made this answer: "We do not expect anything of him; we thought we would just let him alone, and he will drop off after a while, and be out of the way." But no church can afford to pursue such a course. First, it is duty to make every effort to correct the life of him who is walking disorderly; to save him if possible. Secondly, if this be not possible, the duty is plainly set down to "withdraw yourselves" from him, both for his good, and for the good of the cause. For his good, as discipline is designed to be reformatory, according to the words of our Saviour in Matt. 18, already examined. And Paul teaches the same thing. "If any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." 2 Thess. 3:14, 15. For the good of the cause, as the truth is evil spoken of, the cause of Christ is reproached by him who walks disorderly, and not in keeping with his profession. There are other reasons why no church can afford to let members drop off, or fall away, unnoticed or uncared for, which we will notice hereafter.