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BX 5950 .M4
1800
Crclesiastiral Lam and Discipline.
A CHARGE TO THE CLERGY
OF THE
PROTESTANT EPISCOPAL CHURCH
OF VIRGINIA.
BY THE BP.
RIGHT REV. WILLIAM MEADE, D. D.
"Of Law, there can be no less acknowledged, than that her seat is the bosom of God, her voice the harmony of the world. All things in heaven and earth do her homage, the very least as feeling her care, and the greatest as not exempt from her power. Both angels, and men, and creatures of what condition soever, tho. each in different sort and manner, yet with uniform consent, admiring her as the mother of their peace and joy." HOOKER.
RICHMOND: H. K. ELLYSON, PRINTER, MAIN STREET. 1850.
BX5950 . MA
34543
RARY OF CONGR
IT
OF WAS
ON
N
2076 27
CONTENTS.
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SECTION I .- INTRODUCTORY REMARKS. SECTION II .- SPECIAL USE OF DISCIPLINE.
SECTION III .- DIFFICULTY OF IT. SECTION IV .- DISCIPLINE UNDER THE OLD DISPENSATION.
SECTION V .- UNDER THE NEW.
SECTION VI .- DISCIPLINE OF THE PRIMITIVE CHURCH. SECTION VII .- OF THE ENGLISH. SECTION VIII .- OF THE EPISCOPAL CHURCH OF AMERICA. SECTION IX .- CONCLUDING REMARKS.
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APPENDIX ON THEATRICAL AND OTHER AMUSEMENTS, BY BISHOP COLLIER AND OTHERS,
CHARGE TO THE CLERGY
OF THE PROTESTANT EPISCOPAL CHURCH OF VIRGINIA, ON THE SUBJECT OF DISCIPLINE.
DEAR BRETHREN :-
By the 27th Canon of our General Convention it is declared to be proper, that every Bishop shall, at least once in three years, deliver a charge to the clergy of his Diocese, besides pastoral letters to the people of the same. Although but two years have elapsed since I endeavored to perform this duty, I yet deem it expedient to address you at this time; and if an excuse were needed for seeming to do a work of supererogation, it might be found in this, among other facts, that an interval of five years was permitted to intervene between the two last charges.
SECTION I .- INTRODUCTORY REMARKS.
The subject to which I invite your attention at this time, is the exercise of discipline, according to the rubrics and canons of the Church, in the congregations committed to your care. Whatever assistance you may have from those who are over you in the Lord, or from some of those over whom you are in the Lord, nevertheless on you, according to God's word, the practice of the Church in all ages, and from the nature of your office, this duty and responsibility mainly, nay, almost entirely rests. Wherefore, at the time of your elevation to the second grade of the ministry, when you are permitted to take full charge of a congregation, having purchased to yourselves a good degree, by performing the office of a deacon well, you are publicly, and in the most solemn manner, required by the Bishop, in the prescribed service, to promise that you "will give your faithful diligence, always so to
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minister the doctrine, sacraments and discipline of the Church, as the Lord hath commanded, and this Church hath received the same, according to the commandments of God." On this promise, you are ordained to be "faithful dispensers of the word of God and his holy sacraments." Then it is that the keys of Christ's kingdom are put into your hands, to open or to shut the same. Then is power given you in his Church below, to remit or retain sins-not in the way claimed by the Church of Rome-but in that scriptural way set forth in all the offices and confessions of Protestant Christendom-that is, by the faithful preaching of God's word, the due administration of the sacraments and the right exercise of godly discipline. You are also in the same service, and at the same time most solemnly warned of the "greatness of your fault, and the horrible punishment that will ensue," if through your negligence the Church, or any member thereof, do take any hurt or hindrance."
The exercise of godly discipline, both as to the clergy and laity, has ever been regarded by all the Reformed Churches as one of the notes or marks of a true Church of Christ. The want of it, or the substitute for it, of a most corrupt and pernicious system in the Romish communion, is one of those defects which have made many deny her a place among the Churches of Christ, and others assign her the very least and lowest which can entitle to the name of a Church. Our homily for Whitsunday says of the "True Church," that is, the Church in her integrity, that it " hath always three notes or marks, whereby it is known, viz: pure and sound doctrine; the sacraments duly administered according to Christ's institution; and the right use of eccle- siastical discipline. This description of the Church is agreeable both to the scriptures of God and also to the doctrine of the ancient fathers, so that none may justly find fault therewith." All these notes or marks, the homily
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denies to the Church of Rome, as it then was, and had been for nine hundred years. The Church of Rome is, therefore, regarded as a most maimed and imperfect one, even by those who admit her to the rank of a Church of Christ. She herself does not deny the necessity of this note of the Church, and long before the Reformation confessed herself most defective therein, ever proposing amendment, but never accomplishing it. No branch of the Christian Church, no sector schism, however heretical, but admitted that it was the ordinance of God, and made some preten- sions to it. Some separations have been made on this ground alone, that the body from which they separated, was too destitute of this important feature of a Church, though possessing all others.
SECTION II .- THE SPECIAL USE OF DISCIPLINE.
It being admitted by all that God hath appointed this as one of the instruments by which we are to make full trial of our ministry in edifying the body of Christ, that is, building up the faithful for heaven, we must, of course, acknowledge the duty of its use, nor can we expect the appropriate blessing without it. The same God who has enjoined and promised to bless the faithful preaching of the word, and holy administration of the sacraments, has appointed this to be used with them, and his word must not be broken, and thus all parts maimed and weakened in their operation. Some good may doubtless be done by the parts thus separated, especially if they be separated through no fault of our own, but of unavoidable necessity. Faith- ful preaching of itself may effect much. Fervent, effectual prayer may avail much. The reverent administration of ordinances may commend them to many, and be the means of grace. But the special effects of all these may be greatly hindered for want of this other instrument, while the partic- ular blessing assigned to this may be lost by its neglect.
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Reproach may thus be cast upon the Church by treating the evil as the good. The evil communications of the unworthy may corrupt the good manners of the righteous. The very word, and sacraments, and worship, may come to be despised; and many will begin to ask, " Who will show us any good?" This principle is not confined to the Church of God. It is true of all communities, civil, social and religious. "We see the whole world and each part thereof," says Hooker, "so compacted, that so long as each thing performeth that work which is natural to it, it thereby preserveth both other things and itself also. Every thing is for some end, neither can anything be available to any end which is not proportionable thereto." "We may not in any one special kind admire her (divine wisdom), that we disgrace her in any other, but let all her ways be accord- ing to their place and degree adored." We see how this is exemplified in families, which are designed to be nurseries for the Church of God. Parents are invested with great authority over children, and directed by precept, example, and the exercise of wholesome discipline, to train them up for heaven. But how often is it attempted to effect this by the two former alone, the latter being dispensed with as too painful. Without doubt God does sometimes, for the child- ren's sake, make up the deficiency, and bless to them good example and pious instruction. But as a general rule, when authority is not exerted in the exercise of wholesome disci- pline, then are pious admonitions and holy examples entire- ly lost upon them, and even despised. Therefore it is, that parents are directed to bring up their children in the nurture, that is discipline, as well as admonition of the Lord. Ministers especially are required to be examples in this respect, for they are not allowed to be ordained, without a public, solemn promise, to rule their households well; such as do not, being according to scripture declared to be unfit to rule the Church of God. How many weak parents, both
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in and out of the ministry, have, by neglect of this, though perhaps making some trial of other means, utterly failed, and brought shame and sorrow on themselves, and disgrace on the Church of God. See this exemplified in some of the children of Eli and David, who, though in many respects men after God's own heart, yet failing here, brought sorrow on themselves, reproach on the Church and ruin on their sons. It was not thus with old Abraham, of whom God said, "I know my servant Abraham that he will com- mand his children and his household after him." Such was not the counsel which God inspired the wisest of the sons of men to deliver on this subject. In many proverbs does he warn against the neglect of salutary discipline; and in one especially declares that he who neglects it, "hates his child." Certain it is, that a parent's hatred is often less injurious to the child than his weak indulgence. It were easy to show, that it is thus in regard to all authority placed by God in the hands of man for the benefit of others. No such authority is ever relinquished, or neglected, without evil, sooner or later, to all concerned. Be it in the house- hold, be it in the State, the army, the navy or any society whatever, if the rulers thereof be not a terror to evil doers, by the rod of correction, as well as a praise to them that do well, by the commendation bestowed, and the rewards distributed, then confusion, discord, vice, and much unhap- piness must ensue. All experience, all history testifies to this. The worst days of Israel were, when every man did that " which was right in his own eyes."
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SECTION III .- DIFFICULTY OF DISCIPLINE.
As the administration of discipline is a most important part of the machinery of Christ's Church, not to be omitted without diminishing the effect, and disordering the working of all others, so it is to be confessed, that its right use is most difficult, requiring the full exercise not only of fidelity,
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but of judgment, patience and kindness. It is doubtless on account of the difficulties, and painfulness of it, that some ministers shrink from its exercise, and leave it almost un- tried. Like all other things, however, which are potent for good if rightly used, it is also potent for ill, when abused. It has been, like all the appointments of God, perverted in the hands of man. In the evil days of the Church, civil and ecclesiastical power have been united in the same hands, and those, the hands of the clergy. Civil pains and penalties have been inflicted on the rebellious and her- etical, while money and penance have not only cancelled and atoned for sins that were past, but have purchased the privilege of sinning in time to come. Against all this the Reformers protested, and by their preaching, living and dying, purged the Church of such abominations. We are in no such danger now, though some might desire to restore them in part. Our danger lies in a different direction. As to our Mother Church, the supremacy of the State has ever held her in bondage. In our own country the entire separa- tion of Church and State, and the poverty and dependence of the clergy, forbid all fear of ecclesiastical tyranny. A time serving and cowardly fear of offending, is the snare now laid for God's ministers. Nevertheless, there may be cases of error, and even of oppression, at this day and in this land, and it is proper that the Church should be well guarded against them. This can be done, and has been done, by a legislation as special, and as full, as times and circumstances require, and not only by uniting a portion of the laity in making the laws, but occasionally, to a certain extent, in the execution of them. Besides this, so careful is the Church to have her discipline wisely administered, that she intrusts it not to Deacons, who are on probation, but only to those who have proved themselves worthy of such a trust, and of being admitted to a higher order. Nor does she wholly intrust it even to these, since they are required to
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report their acts of discipline to the Bishop, who is usually one not only higher in office, but of more age and expe- rience. To him an appeal may be made by any who feels aggrieved. Yea more, the church does not even intrust this power to his hands, without reminding him at his conse- cration, that while diligently exercising discipline, by the authority of God and the order of the Church, he must mingle mercy with justice, saying, "Be so merciful, that thou be not too remiss; so minister discipline, that thou forget not mercy." Discipline should ever be exercised, as wise yet tender parents deal with those children whom they chasten in love, and for their good-not in selfish anger- provoking them to wrath; but to save them from ruin in both worlds. It should be done as skilful, conscientious physicians administer the sickening medicine, or use the amputating knife. They do it reluctantly and painfully. Fain would they forbear, but the patient might die, and his death be laid to their charge. It is thus our kind Heavenly Father and great Physician deals with us. He chastens us with the rod of love, proportioning his corrections to our faults and our need. He bears long with us, before the time comes when he must cut off. Nor does he cast us quite away even then, being ever ready to receive his re- turning prodigals. Thus dealt he with the Jews-the peo- ple whom he so loved. Long did he bear with them, seek- ing sometimes by his goodness, sometimes by severity, to lead them to repentance, until at length he banished them for seventy years from their land and temple, and now for eighteen hundred years has scattered them over the earth; though he may yet, if they repent, restore them again. These things are intended as examples to God's ministers.
SEC. IV .- DISCIPLINE UNDER THE OLD DISPENSATION.
Having made these preliminary remarks, we enter on the more regular consideration of the subject before us.
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1st. Let us seek for its origin and authority.
Its institution is divine. God himself established and en- forced it in Paradise, where, though man was in a state of innocence, he was under probation, and liable to discipline. One act of self-denial was required even then. One pro- hibitory law issued from the throne of God, with a heavy penalty annexed to its violation. Death to body and soul was the threatened penalty. But our long-suffering God did not inflict it immediately. A part was suspended for a time, the remainder might be averted altogether by repent- ance and faith. Though anathema was inflicted, maran- atha, the everlasting curse, was withheld. They were cast out from the earthly Eden, but a hope was held out of restoration to a heavenly one. Some have thought that the punishment, as inflicted, was too great for the deed. They should remember that in the deed, was the sin of rebellion and disobedience towards God, and that he best knew how to deal with the offender, so as to punish the crime, correct the transgressor, and establish his authority in this and other worlds. For the purpose of carrying on his wholesome government, he has, in addition to all those fatherly chas- tisements, by which in his providence he chastens the erring children of men, appointed in his Church certain ministers of discipline. Of this the patriarchs were for a long time his chief agents. They were invested with absolute author- ity, being fathers, priests and princes in their families, com- manding their households after them, blessing or cursing, in the name of the Lord. In due time he thought proper to select one family, and multiply it into a great nation, making it a peculiar people, to shew forth his praises and to be a channel of blessings to the whole world. To that people he gave the great moral law, the sum and substance of all moral laws and precepts. He wrote it distinctly with his own hand on tables of stone. With more or less distinct- ness he writes it on the fleshly tables of the hearts of all
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men. To this rule must all the principles and actions of men be brought, for by this law is the knowledge of sin, which is the transgression of it. All the rules, prohibitions and ordinances of the Jews were designed to enforce this law, and make it a school-master to bring us to Christ. Many things appointed and prohibited to the Jews, seem to us trivial, and unworthy of the greatness of God, especially when considered in connection with the penalties of disobe- dience. These penalties were fines, and offerings required for atonement; sometimes bodily pains. Sometimes the offenders were separated from God's people, and deprived of his ordinances. They were then said to be cut off, or sepa- rated. This was for a longer or shorter period, according to the offence. Sometimes they were simply said to be cut off, at others utterly cut off. Where the period of separation, and the privileges withdrawn were not precisely specified, the Jewish courts decided. One object of the separation, no doubt, was to make them feel more sensibly the value of fellowship with God's people, and communion with him by the help of his ordinances. Whoever would understand this subject aright, should study it in the books of Moses, especially in Exodus, Leviticus and Deuteronomy, where he will see the nature of the obedience required, of the things prohibited, and of the penalties affixed. One thing will be evident from such examination, that very many of those prohibitions which appear most trivial, are of things which were practised by the nations around, from which God adopted this method of separating his people, lest their evil manners should corrupt those good ones enjoined on his peculiar people. "Come out from among them, and be ye separate," was the cry under the law, as it has been under the gospel. Often indeed were these laws a dead letter, being uninforced, discipline relaxed, and no differ- ence put between the evil and the good, the clean and the unclean. Then did God most heavily complain by his
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prophets of those who came unworthily to his solemn feasts, saying, " What hast thou to do with me, that thou shouldst take my covenant within thy mouth." "It is iniquity, even the solemn meeting." His soul was weary of his own appointed feasts and holy days, by reason of their profana- tion. All those customs, practices and ceremonies of the nations around, were doubtless, more or less opposed to the spirit of the moral law, and therefore also forbidden. But beside these prohibitions, God, either by positive statutes, or by the voice of his prophets, condemned all manner of sins, and punished them by his providence, if not by the priest and the ruler. Not merely were atheists, idolaters and mur- derers, and the most abandoned of men, of whom there seemed no hope, the subjects of law and discipline, but those who by the punishment of their lesser transgressions, might be kept from greater ones, which might prove their ruin. It was as a father that God chastened his children, because he loved them. Evil, we repeat again, were those days in Israel when rulers were not "a terror to evil doers," and "when every man did that which was right in his own eyes."
I will only add one thing as to God's government of the Jewish Church. Not adults only, but children were the subjects of discipline. Besides their circumcision, and all the injunctions given as to instruction in God's law, as to parental restraints and corrections, if, at a certain age, they did not come forward and own this covenant, and partake of the passover, they were regarded as cut off from Israel,- their circumcision having become uncircumcision.
SEC. V .- DISCIPLINE UNDER THE NEW DISPENSATION.
Let us now see whether this order was changed under the Christian dispensation, called the law of liberty, by compar- ison with the Jewish, which is styled a yoke of bondage. Is it the liberty wherewith Christ hath made us free, to be
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released from the discipline of his Church, and allowed in all things to judge and act as we please ? What do we read in the New Testament on the subject? Our Lord not only recognizes the Jewish priesthood and Jewish courts, as those who had rightly exercised discipline, but refers Christians to some body called the Church, for the settlement of differ- ences among themselves, when other means failed. What select portion of the Church may have been here recognized, in whose hands discipline is placed, is a subject of dispute among Christians. 'The fact of some ecclesiastical court or tribunal is undoubted. St. Paul also, besides exercising it himself, enjoins it upon Timothy and Titus to see that it is done, and also on the Churches generally, giving some directions on the subject. I shall not in this place adduce the passages establishing what is affirmed, since they will be brought under the two succeeding heads of this charge, for other purposes, and because the fact cannot be disputed.
Let us consider what are the objects of discipline, and who are the subjects of it, under the New Testament dis- pensation. The two great ends of discipline, are the cor- rection of offenders, and the prevention of sin in others, by the example of their punishment. Church discipline is not, as some seem to suppose, only for reprobates-persons sup- posed to be past hope, to have no part or lot in the kingdom above, and who should therefore be excluded from that below. God has not given it to us to know who these are. The father corrects the child whom he loves, in order to his good, separating him sometimes from the society of other children, not only for their good, but lest he should become so evil as to render it necessary that he be banished forever and disinherited. They are emphatically sons whom the father chastens. Wherefore St. Paul, in his 1st Epistle to the Corinthians, speaks of " delivering such an one to Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus." In the Epistle to Timothy
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also he speaks of some in the following words: "whom I have delivered unto Satan, that they may learn not to blas- pheme."* In both of which instances, reformation is the declared object. Again, in his second Epistle to the Thes- salonians, after injoining it upon the faithful to "with- draw themselves from every brother that walketh disorderly, and not to have any company with him, that he may be ashamed," he adds, "yet count him not as an enemy, but admonish him as a brother." Such passages should correct the error of those who are fearful of exercising any disci- pline, even a temporary suspension, lest perchance it should be inflicted on one who is a child, though an erring child of God. If indeed separating one from the earthly Church for a time, were a certain exclusion from the heavenly, we might thus argue. But the kingdom of God on earth, and that in heaven, are different places. Separating a child of God for a time from the earthly kingdom, is one of the appointed means of insuring him a place in that above. If we are never to exercise discipline on one by suspension, until we are sure that he is not in a state of salvation, that if thus dying he would be certainly shut out of heaven, when should we ever exercise it; for who can say certainly,
* Note on the words "delivered unto Satan."-Though the determining of the precise meaning of these words does not at all affect our assertion, that discipline is not for rep- robates only-the utterly lost ones, if indeed we could know who they are-but also for the children of God, who are to be preserved and reclaimed by salutary correction; yet it may not be amiss to consider their probable meaning and the use made of them. Some are of opinion that this is only a scriptural expression for the standing ordinance of excommunication, and refers to those evil influences of the wicked one, to which those persons are particularly subject, who by their sins have deserved to be cast out of the Church, deprived of its ordinances, and exposed to shame among men. For the most part, however, the use of the term is confined to those days when God gave to the apostles power over the bodies of men, and when Satan was ready to be the executioner, by taking possession of them, and afflicting them with various diseases, which bodily punishments, called destruction of the flesh, might teach them not to blaspheme, and be one of the means of saving their spirits in the day of the Lord. Thus the Lord permitted Satan to afflict holy Job, by delivering his body unto him to be tormented for a season. "This being the general sense of the ancients," says Bingham, the great antiquarian of the Church, "we do not find that they ordinarily made use of this phrase in any of their forms of excommunication."
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