This chapter consists of two parts:—I. The first part of ecclesiastical discipline, which respects the people, and is called common, consists of two parts, the former depending on the power of the keys, which is considered, sec. 1-14; the latter consisting in the appointment of times for fasting and prayer, sec. 14-21. II. The second part of ecclesiastical discipline relating to the clergy, sec. 22-28.
1. Of the power of the keys, or the common discipline of the Church. Necessity and very great utility of this discipline
1. The discipline of the Church, the consideration of which has been deferred till now, must be briefly explained, that we may be able to pass to other matters. Now discipline depends in a very great measure on the power of the keys and on spiritual jurisdiction. That this may be more easily understood, let us divide the Church into two principal classes—viz. clergy and people. The term clergy I use in the common acceptation for those who perform a public ministry in the Church.1 We shall speak first of the common discipline to which all ought to be subject, and then proceed to the clergy, who have besides that common discipline one peculiar to themselves. But as some, from hatred of discipline, are averse to the very name, for their sake we observe,—If no society, nay, no house with even a moderate family, can be kept in a right state without discipline, much more necessary is it in the Church, whose state ought to be the best ordered possible. Hence as the saving doctrine of Christ is the life of the Church, so discipline is, as it were, its sinews; for to it it is owing that the members of the body adhere together, each in its own place. Wherefore, all who either wish that discipline were abolished, or who impede the restoration of it, whether they do this of design or through thoughtlessness, certainly aim at the complete devastation of the Church. For what will be the result if every one is allowed to do as he pleases? But this must happen if to the preaching of the gospel are not added private admonition, correction, and similar methods of maintaining doctrine, and not allowing it to become lethargic. Discipline, therefore, is a kind of curb to restrain and tame those who war against the doctrine of Christ, or it is a kind of stimulus by which the indifferent are aroused; sometimes, also, it is a kind of fatherly rod, by which those who have made some more grievous lapse are chastised in mercy with the meekness of the spirit of Christ. Since, then, we already see some beginnings of a fearful devastation in the Church from the total want of care and method in managing the people, necessity itself cries aloud that there is need of a remedy. Now the only remedy is this which Christ enjoins, and the pious have always had in use.
2. Its various degrees. 1. Private admonition. 2. Rebukes before witnesses. 3. Excommunication
2. The first foundation of discipline is to provide for private admonition; that is, if any one does not do his duty spontaneously, or behaves insolently, or lives not quite honestly, or commits something worthy of blame, he must allow himself to be admonished; and every one must study to admonish his brother when the case requires. Here especially is there occasion for the vigilance of pastors and presbyters, whose duty is not only to preach to the people, but to exhort and admonish from house to house, whenever their hearers have not profited sufficiently by general teaching; as Paul shows, when he relates that he taught “publicly, and from house to house,” and testifies that he is “pure from the blood of all men,” because he had not shunned to declare “all the counsel of God” (Acts 20:20, 26, 27) Then does doctrine obtain force and authority, not only when the minister publicly expounds to all what they owe to Christ, but has the right and means of exacting this from those whom he may observe to be sluggish or disobedient to his doctrine. Should any one either perversely reject such admonitions, or by persisting in his faults, show that he contemns them, the injunction of Christ is, that after he has been a second time admonished before witnesses, he is to be summoned to the bar of the Church, which is the consistory of elders, and there admonished more sharply, as by public authority, that if he reverence the Church he may submit and obey (Mt. 18:15, 17). If even in this way he is not subdued, but persists in his iniquity, he is then, as a despiser of the Church, to be debarred from the society of believers.