USA > Virginia > Ecclesiastical law and discipline. A charge to the clergy of the Protestant Episcopal church of Virginia > Part 2
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when the sin amounts to that "which is never to be for- given." The Church in her fallible state cannot, with cer- tainty, pronounce on any individual anathema maranatha .* As to the other object of discipline, the prevention of evil to others, by permitting misconduct to go unpunished, it is so plain from scripture, and its importance so obvious to all, that I shall not dwell upon it, but proceed to speak of some of the subjects of it, as specified in scripture. Under the present head, I shall mention only one, as the others will necessarily appear under the following.
As in the Jewish Church children were circumcised, and thereby became debtors to do the whole law, and at an early age come forward, acknowledge this, and partake of the passover, so in the Christian, children were baptized, and thereby became debtors to receive and obey the gospel, their parents being directed to bring them up in the nurture (dis- cipline) and admonition of the Lord. The old rule "train up a child in the way he should go," was still the law. In that very same way in which their Christian parents, and all adults should walk, children should be taught and made to follow. They and adult converts were baptized into the same faith, in the name of the same Father, Son and Spirit. There were not two religions, one for the child to learn and practice, and another for adults. Children were not to be
* On the words " Anathema Maranatha."-The scriptural word anathema, or accursed, is often found in the ancient canons, being used to signify excommunication, or separation from the Church and its privileges. The addition of maranatha, which greatly strength- ens the sentence, is not often found. It is supposed to mean, that the Lord is come, or the Lord will come, or the Lord will come to judgment. He, therefore, on whom the sen- tence anathema maranatha is inflicted, is one not only excommunicated from the Church on earth, but declared to be one whom the Lord has cursed and will destroy for ever.
The word shammatha among the Jews, which was used in pronouncing the highest sentence on incorrigible offenders, is supposed to correspond to this, and to have suggested it. In process of time, the Christian Church did sometimes venture thus to claim the prerogative of him, who alone has power to destroy both body and soul in hell. We leave that to the tender mercies of the would be infallible Church of Rome. Protestants, while separating offenders from certain privileges of the visible Church for a season, leave it to God to determine on their future condition, only warning the impenitent that except they repent they will perish forever, and that God will banish them with everlast- ing destruction from his presence.
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trained in one way, and then when they came of age, to leave it for another. St. John, in one of his Epistles, writes to little children, young men and fathers, at a time when the name children was given to those under twelve years of age, and the name young men to those between the age of twelve and twenty, and that of fathers to those above twenty; and he makes no difference as to the way in which they should walk, or as to the religion they have embraced. It is a most fatal mistake which supposes, that children bap- tized into the Church of God should be taught and allowed many things, which it is confessed they must relinquish as improper so soon as they with their own mouths and consent profess the religion of Christ; that there is one way for the baptized, another for the communicants, baptism setting forth one kind of life, and the Lord's supper another. On the contrary, the very things which communicants should do in order to honor their profession, and make their calling and election sure, baptized children should be taught to do, as means of preparing them for a full profession in confirma- tion and the supper; so also the things which communicants should avoid and renounce, lest they draw them back to perdition, baptized children should be taught and made to avoid and renounce, as hindering their preparation for the ordinances, by the attainment of the repentance and faith promised for them. Whatsoever is said as to children, both under the law and gospel, must be so understood, and pa- rents and ministers can only be consistent in thus executing the will of God. On parents and such as have the care of children, devolves almost entirely the duty of exercising godly discipline. They are jure divino ordained ministers for this purpose, over the young members of Christ's visible Church.
Let us now consider the sins which are the proper objects of discipline, whatever that discipline be, and what is the rule by which we are to decide on their character. In so
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doing we ascertain who are the subjects of discipline among adults, according to the New Testament. Taking discipline in its most comprehensive sense, as now used among us, as consisting of private admonition, public reproof, exclusion from the Lord's supper, (for with civil pains and penalties we have happily nothing to do, these being left to the civil magistrate,) it must be admitted that whatsoever sins endan- ger the soul, and will, if persisted in, exclude from heaven, should be the subjects of discipline on earth, so far as they can be reached by it, with any hope of effect. Some there are of a high grade in the sight of God, and which will ex- clude from heaven, which yet cannot be reached by the sentence of exclusion here, and must therefore only be dealt with by the warnings of God's word and ministers. There are many secret sins, as envy, malice, lust of the heart, etc., which, unresisted and unrepented, effectually destroy the soul; but it is only when they become open and notorious, by words or deeds, that we can touch them by the hand of discipline. In this imperfect state of discipline, both in the Church and State, great crimes must sometimes go unpun- ished, because they cannot be established, while lesser ones are punished, because susceptible of proof from their noto- riety. But He who sees and knows all things, reserves those who escape from men for his own discipline, both here and hereafter. This has ever been regarded and used as one argument for a future state of retribution. As to those things which constitute the evil living on which discipline should be exercised, even to exclusion, if necessary, because they will, if not repented of and forsaken, exclude from heaven, we read in the gospel, of drunkenness, extortion, adultery, lying, theft, uncleanness, lasciviousness, revel- lings, banquetings and such like. They who do such things, says the apostle, shall never enter the kingdom of heaven; neither, of course, should they be allowed to con- tinue in, and disgrace and defile the Church on earth.
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As to most of the acts which come under one or other of the above catalogue, none can justify them, or plead exemption from either civil or ecclesiastical penalty. The best civil codes in all ages have sentenced them. All Churches have made them liable to the discipline thereof. But there is a class of offences evidently included in the above general description, which both civil and religious laws have found more difficult to define and to punish, and for which some are more apt to plead, as being improper subjects for discipline. They are certain indulgences and pleasures in which human nature delights, and is unwilling to part with. As to certain grosser and more scandalous vices, it is conceded, that they should be forbidden and pun- ished, but in regard to those things denominated amuse- ments, which are classed under the heads of revellings and banquetings by the scripture, and to those called pomps and vanities by the Church, they cannot see the great evil of them. Now as to such things, the question is, are they in- jurious to the soul? Have they a tendency to shut us out of the kingdom of heaven? If so, they must be sinful, for the wages of sin is death. God will exclude none but sin- ners from heaven. What do the scriptures say of those things called pleasures ? How many are the warnings in the Proverbs of Solomon, the Psalms of David, and the prophets, against the ruinous effect of what are called pleas- ures ? What do the New Testament writers say as to " lovers of pleasure," "the carnally minded," "the lust of the flesh, the lust of the eye and the pride of life;" as to the woman who "liveth in pleasure being dead;" as to " denying ungodliness and worldly lusts, and living soberly, righteously and godly in this world;" as to young men being "sober minded?" So far from scripture being silent as to these things, and leaving every one to decide for himself -all of them being lawful-there is no class of sins more frequently and solemnly denounced, as destructive to the
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soul, than this. A volume, rather than a tract, might be drawn from scripture, setting forth instances of such sins, the evil of them,-God's displeasure at them. It would be a useful employment for one just to collect and publish all these, without note or comment, and let the world and Church see how much more particular and strict the sacred writers are, or rather the Divine Spirit which moved them is, than the most strict of God's ministers and Churches are at this day. They will be surprised to see how God by his prophets and apostles has continued to denounce what seem trifles to some, as he did by Moses. We should find not merely rioting and drunkenness, but unbecoming motions of body, unseemly dress and all lightness, are noticed and con- demned. And is not this approved by the consent of all mankind? Have not anxious parents and guardians, and others, been most fearful of these things for the young com- mitted to their charge? Has not the voice of pleasure been that voice of the charmer, which has deluded the greatest numbers to their undoing. No matter what it be then that destroys souls, that is evil, and we must adopt the most effectual measures, whatever they may be, for suppressing it, in proportion to the danger thereof.
But it may be asked, by what rule does the gospel teach us to decide as to those things which must be regarded as sins worthy of the Church's censure? The answer must be, the word of God-the whole word of God. There is one abridgment of its laws, however, which is the sum and substance of all relating to our character and conduct to- wards God and man-the moral law, or ten commandments. All other scriptures are but explanations and examples of this. Our Lord's sermon on the mount, as well as other scriptures, teach us how to apply them to our hearts and lives. There is not a vice or virtue but must come under one of these laws. There is not an action, or indulgence, or pleasure, but will be condemned or approved by this law.
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An improper desire, according to this, is adultery, a wrong feeling is murder. Of this, however, we shall speak more fully when we shew that such has been the use made of it in the determination of the proper subjects of discipline, in all ages of the Church. We have only to add, under this head, that when false doctrines are to be the subject of dis- cipline, the word of God is again to be the standard, to which the Church must revert in drawing up her creed, by which heretics are to be rejected after due admonition. The gospel is to furnish our creed, the law our rule of mor- als, which rule, however, we find explained and enforced in the gospel.
Let us now briefly consider how and in what spirit disci- pline is to be exercised according to the gospel.
There are various ways according to the nature of the offence by which discipline is to be exercised. There is private admonition, public rebuke, warning of the danger of unworthy receiving, and positive exclusion from the Lord's supper. A minister should privately reprove in the first instance, when that is more likely to succeed, and the offence admits of it. In private he may also explain the nature of God's ordinances and the qualifications for them, thus preventing the unworthy and unprepared from wishing to come, or inducing them to withdraw. Those who sin openly, should be openly reproved, according to the apostle, if not by name, yet by denouncing the sins of which they are guilty. The nature of the Lord's supper, the danger of receiving it. unworthily, of eating and drinking to our con- demnation, should be faithfully set forth, as did St. Paul. In this manner many will be deterred from coming ignorant- ly, not discerning the Lord's body, or dishonoring their profession. When these methods fail, and any be disposed to come who live in sin, and bring reproach on the Church, then we must see what crimes are specified in scripture as subjecting to discipline. We shall find that God by his
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Spirit and word has, from time to time, after the manner of all governments, besides laying down general principles, specified offences and evil practices as they arose, calling them by the names they have assumed. Still, however, as it was impossible to make a complete enumeration which should comprehend all evil things, such general phrases as these are used: "and such like"-" all unrighteousness and ungodliness "-"unworthily." It is, therefore, left to the Church in all subsequent ages to legislate, and her officers to execute according to the spirit of those general principles, or particular laws which are in the word. As to the spirit in which all discipline is to be exercised, it is the kindest of which man is capable. It is to be done in a spirit of meek- ness and love, with all long-suffering and patience, with a heart ready to break, as was that of the apostle. The elders should be reproved as fathers, the younger ones as brethren, and even when excluded, so that in some things we must not have fellowship with them, but rather with- draw ourselves; we must not count them as enemies, but rather admonish them as brethren, and seek to restore them, considering ourselves lest we also be tempted.
SECTION VI .- DISCIPLINE OF THE PRIMITIVE CHURCH.
Having thus briefly considered what may be learned on this subject from scripture, whether for authority or exam- ple, let us see how far the Christian Church, from the days of the apostles, has been governed by the same. The accounts we have of the first, and part of the second centu- ry, are so slight, that we cannot speak with historical certainty, but may surely be permitted to believe, that they were not unfaithful in obeying the injunctions and following the examples of the apostles. That discipline, always difficult, was sometimes in a measure neglected, even in the earliest days of the Church, may be inferred from the trouble which the apostles themselves had, and the disposi-
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tion on the part of some to tolerate offenders, while they were yet alive. Converts from Jews and Gentiles, each desiring to bring in some things of doctrine and practice to which they were attached, gave much trouble, and did much injury to the Church for a long time. There was action and re-action between Christianity on the one side, and Judaism and Paganism on the other. If Christianity destroyed the two latter, it was also in some measure cor- rupted by them.
The state of discipline, and the character of any Church or civil community, are to be learned not only from the histo- ries and other writing's of the times, but chiefly from the canons and laws of those times. Many canons of the third, fourth, and fifth, and sixth centuries, have been trans- mitted to us. One code, indeed, professes to be of apostolic origin, but though of early date, and contributing something to a just exhibition of the early Church, it is generally denied the authority to which its name pretends. In examining these codes we are forcibly struck with two things.
1. That there must have been great corruption of morals in many of those who were enrolled among Christians, to call for canons forbidding such flagrant vices, and such a penitential discipline as was adopted.
2. That there must have been even in the worst times or Churches, no little vitality in many of the law-givers, and rulers, and people, to enable them to denounce and punish such vices, as well as some of less magnitude.
As to the great corruption of morals, living as the early Christians did in the midst of Jews and Gentiles, many of them, as we have said, converts from the same, strong was the temptation to comply with some of their customs and practice some of their vices. This should always be remembered by us in forming our estimate of the religion of those days. Though corruption did abound, yet God ful-
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filled his word of promise to the Church, and was with her so as to keep a sufficient number faithful, to denounce all evil principles and practices; to pass wholesome laws; and, with more or less fidelity, to enforce them. It will be per- ceived that she kept the scriptures of the Old and New Testament in view, as to the main features of her discipline, though she doubtless sometimes retained what should have been abolished and carried too far what was designed to be used. For instance, it has been made a complaint, that her legislation was too particular, sometimes specifying vices or practices too gross to be even mentioned; at others, de- scending to things too trivial to be the subjects of legislation, and interfering with that liberty wherewith Christ has made us free. Now this is precisely the complaint made against many of the laws of God for his ancient people. It is said that they are either too trivial or else refer to vices which ought not to be named. Such persons, if considering the condition of the Jewish nation in regard to those around, and the reasons influencing Jehovah thus to legislate, would not thus find fault. So those who condemn the legislation and discipline of the early Christian Church, would do well to acquaint themselves with the reasons thereof, growing out of their position in the midst of heathen corruptions. Let them remember also that the canons of the primitive Church were for all the baptized members of the Church, who, at that time, whether baptized in infancy or at a later age, were immediately confirmed and received the Lord's supper, and were henceforth communicants in full membership with the Church.
Only let us imagine our Conventions to be legislating for all who were baptized in infancy, and a great change would immediately ensue. Laws would be multiplied to include the numerous offences committed by the whole population of nominal Christians. How much more of reproach, too,
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would be cast upon the Church, if all were considered in full membership from their infancy up.%
Doubtless the primitive Church, however mistaken, thought that it was justified in this course by the example of the Jewish Church in which, as we have seen, all who were circumcised were put under discipline, and regarded as God's adopted children, until by their own act or neglect they were cut off from Israel. Thus, also, doubtless, did they think to obey the injunction of the apostle to bring up their children in the nurture as well as admonition of the Lord. It will also be seen, that as to the modes of exercising discipline, the private and public admonition of
* Surprising as it may seem to us that the primitive Church should have fallen into such an error, as that of administering confirmation and the Lord's supper to infants im- mediately after their baptism, and thus enrolling them as communicants, there are some in our day whose excessive attachment to ancient times has led them to desire a restora- tion of that custom. The intimations to that effect in some of the writings of the Tracta. rians are not to be misunderstood. They may perhaps reason, as some in early times perhaps did, that children being unconscious subjects of an ordinance, can present no bar or obstacle to its spiritual efficacy, and therefore are all certainly regenerated at baptism in the highest sense, and if in baptism, may not the same be true of the grace of confirm- ation and of the Lord's supper, and is it not safest to administer these also at once, and thus sccure all the blessings of God's appointments to the new-born child. If the child then receives baptismal grace, and the grace of confirmation, and of the Eucharist, surely it must be regarded in the highest sense as the child of God, and must be treated as such, and regarded as the true representative of our religion. Those who think it indispensa- ble to a faithful and effectual use of religious education, that we regard all baptized child- ren as in the highest sense the new-born children of God, must see that the ancients who thought they received not only baptismal grace, but confirming and eucharistic grace in their infancy, had still greater reason to regard the children of the Church as having all the fullness of grace in them, and to expect to be on that account successful in their efforts to preserve them as temples of the Holy Ghost. The children of the Church in those ages, when such was the belief and practice, ought certainly to have been the best that ever were on earth, and their succession ought never to have failed. But why, if such were the case, the extreme corruption which soon came upon the Church, at least on great numbers of those called Christians, and why the necessity of so many laws and so much discipline? The number of nominal Christians by whom the religion of Christ was judged, was also increased in another way besides this infant confirmation and commu- nion. Jews and Gentiles even at a very early age, if expressing a desire to become Christ- ians, were admitted to be catechumens by the imposition of hands, and allowed to attend certain services. Not only this, but they also were called Christians ; said to be " sancti- fied after a certain manner ;" were subject to discipline; liable, for certain sins, to be put back to a lower degree and kept from baptism for a longer or shorter period. They also represented the Church, being Christians in distinction from Jews and Gentiles, whose religion they had renounced. See Canons of the early Church, and Bingham's Anti- quities.
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offenders, the general laws of determining the sins to be punished, and the specifications of offences from time to time, they sought to make scripture their model. That the Church in those days was fallible, as it has been ever since, and made great mistakes, its fondest admirers must admit. Some things which were actually done, and other things which were attempted by it, doubtless proceeded from false views of some part of the Christian system, and laid the foundation for great corruptions in doctrine and practice. Much also that was done in the way of law and discipline under the influence of right views, and in a right spirit, would be either useless, or altogether inexpedient, or even madness now, in the changed circumstances of the times. But let us beware how we deal out a wholesale condemna- tion of her well meant efforts, lest we be found to censure some things which God approved and blessed .* In proof of the false judgment which is often passed upon many of the canons of the early Churches, through ignorance or inconsideration of the reasons for their adoption, I will men- tion only one instance. By some of the early canons, it was forbidden to fast on the Lord's day, or to kneel in the prayers of that day, it being regarded as a day of holy re- joicing. This seems an unwarrantable interference with conscience and Christian liberty; but if we examine into the reason for it, we shall find that an important principle was concerned. The Judaizers in the Church still adher- ing to their own Sabbath, condemned the Christian Sab- bath, and sought to put contempt on it by fasting and kneeling down, and thus treating it as a day of humiliation
* Mr. Taylor, in his Ancient Christianity, which is the most unfavorable work I know of, as to the early Church, nevertheless, admits that mingled with incipient errors on the subject of celibacy, the priesthood and sacraments, which afterwards developed themselves so sadly, there was much of most sincere and zealous piety in very many of the early Christians. If all who were baptized were to be reckoned as the representatives of our holy religion, doubtless there were then, as ever since, a large number of most unworthy ones.
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instead of rejoicing. It is thus we may explain and justify very many of the early canons which seem strange to us in. this day. Having made these general observations on what our mother Church speaks of, as "The godly discipline of the primitive Church," and on the sincere, zealous, though sometimes mistaken piety of the same, let us proceed to a more particular consideration of some of the canons which justify us in what has been said. We shall select those which relate to some things which certain professing Christ- ians, in all ages, have attempted to plead for as allowable.
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