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THE CURE OF EVIL-SPEAKING
By John Wesley
PeaceMakers.net, Inc. since 1983
"If thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: If he will hear thee, thou hast gained thy
brother. "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.
"And if he shall neglect to hear them, tell it unto the Church. But if
he neglect to hear the Church, let him be unto thee as an heathen man and
a publican." Matthew 18:15-17.
1. "SPEAK evil of no man," says the great Apostle: — As plain a command
as, "Thou shalt do no murder." But who, even among Christians regards this
command? Yea, how few are there that so much as understand it! What is
evil-speaking? It is not, as some suppose, the same with lying or slandering.
All a man says may be as true as the Bible; and yet the saying of it is
evil-speaking. For evil-speaking is neither more nor less than speaking
evil of an absent person; relating something evil, which was really done
or said by one that is not pleasant when it is related. Suppose, having
seen a man drunk, or heard him curse or swear, I tell this when he is absent;
it is evil-speaking. In our language this is also, by an extremely proper
name, termed backbiting. Nor is there any material difference between this
and what we usually style tale-bearing. If the tale be delivered in a soft
and quiet manner, (perhaps with expressions of goodwill to the person,
and of hope that things may not be quite so bad,) then we call it whispering.
But in whatever manner it be done, the thing is the same; — the same in
substance if not in circumstance. Still it is evil-speaking; still this
command, "Speak evil of no man," is trampled underfoot; if we relate to
another the fault of a third person, when he is not present to answer for
himself.
2. And how extremely common is this sin, among all orders and degrees
of men! How do high and low, rich and poor, wise and foolish, learned and
unlearned, run into it continually! Persons who differ from each other
in all things else, nevertheless agree in this. How few are there that
can testify before God, "I am clear in this matter; I have always set a
watch before my mouth, and kept the door of my lips!" What conversation
do you hear, of any considerable length, whereof evil speaking is not one
ingredient? and that even among persons who, in the general, have the fear
of God before their eyes, and do really desire to have a conscience void
of offense toward God and toward man.
3. And the very commonness of this sin makes it difficult to be avoided.
As we are encompassed with it on every side, so, if we are not deeply sensible
of the danger, and continually guarding against it, we are liable to be
carried away by the torrent. In this instance, almost the whole of mankind
is, as it were, in a conspiracy against us. And their example steals upon
us, we know not how; so that we insensibly slide into the imitation of
it. Besides, it is recommended from within, as well as from without. There
is scarce any wrong temper in the mind of man, which may not be occasionally
gratified by it, and consequently incline us to it. It gratifies our pride,
to relate those faults of others whereof we think ourselves not to be guilty.
Anger, resentment, and all unkind tempers, are indulged by speaking against
those with whom we are displeased; and, in many cases, by reciting the
sins of their neighbors, men indulge their own foolish and hurtful desires.
4. Evil-speaking is the more difficult to be avoided, because it frequently
attacks us in disguise. We speak thus out of a noble, generous, (it is
well if we do not say,) holy indignation, against these vile creatures!
We commit sin from mere hatred of sin! We serve the devil out of pure zeal
for God! It is merely in order to punish the wicked that we run into this
wickedness. "So do the passions" (as one speaks) "all justify themselves,"
and palm sin upon us under the veil of holiness!
5. But is there no way to avoid the snare? Unquestionably there is.
Our blessed Lord has marked out a plain way for his followers, in the words
above recited. None, who warily and steadily walk in this path, will ever
fall into evil-speaking. This rule is either an infallible preventive,
or a certain cure, of it. In the preceding verses, our Lord had said, "Woe
to the world, because of offenses;" — unspeakable misery will arise in
the world from this baleful fountain: (Offenses are all things whereby
any one is turned out of, or hindered in, the ways of God:) "For it must
be that offenses come:" — Such is the nature of things; such the wickedness,
folly, and weakness of mankind: "But woe to that man," — miserable is that
man, "by whom the offense cometh." "Wherefore, if thy hand, thy foot, thine
eye, cause thee to offend;" — if the most dear enjoyment, the most beloved
and useful person, turn thee out of or hinder thee in the way, "pluck it
out," — cut them off, and cast them from thee. But how can we avoid giving
offense to some, and being offended at others? especially, suppose they
are quite in the wrong, and we see it with our own eyes? Our Lord here
teaches us how: He lays down a sure method of avoiding offenses and evil
speaking together. "If thy brother shall trespass against thee, go and
tell him of his fault between thee and him alone: If he shall hear thee,
thou hast gained thy brother. But if he will not heal thee, then take with
thee one or two more, that in the mouth of two or three witnesses every
word may be established. And if he shall neglect to hear them, tell it
unto the Church: But if he neglect to hear the Church, let him be unto
thee as all heathen man and a publican."
I.
1. First, "If thy brother shall sin against thee, go and tell him of
his fault between thee and him alone." The most literal way of following
this first rule, where it is practicable, is the best: Therefore, if thou
sees with thine own eyes a brother, a fellow-Christian, commit undeniable
sin, or hearest it with thine own ears, so that it is impossible for thee
to doubt the fact, then thy part is plain: Take the very first opportunity
of going to him; and, if thou canst have access, "tell him of his fault
between thee and him alone." Indeed, great care is to be taken that this
is done in a right spirit, and in a right manner. The success of a reproof
greatly depends on the spirit wherein it is given. Be not, therefore, wanting
in earnest prayer to God, that it may be given in a lowly spirit; with
a deep, piercing conviction, that it is God alone who maketh thee to differ;
and that if any good be done by what is now spoken, God doeth it himself.
Pray that he would guard thy heart, enlighten thy mind, and direct thy
tongue to such words as he may please to bless. See that thou speak in
a meek as well as a lowly spirit; for the "wrath of man worketh not the
righteousness of God." If he be "overtaken in a fault," he can no otherwise
be restored, than "in the spirit of meekness." If he opposes the truth,
yet he cannot be brought to the knowledge thereof, but by gentleness. Still
speak in a spirit of tender love, "which many waters cannot quench." If
love is not conquered, it conquers all things. Who can tell the force of
love?
Love can bow down the stubborn neck, The stone to flesh convert; Soften,
and melt, and pierce, and break An adamantine heart.
Confirm, then, your love toward him, and you will thereby "heap coals
of fire upon his head."
2. But see that the manner also wherein you speak be according to the
Gospel of Christ. Avoid every thing in look, gesture, word, and tone of
voice, that savors of pride or self-sufficiency. Studiously avoid everything
magisterial or dogmatically, everything that looks like arrogance or assuming.
Beware of the most distant approach to disdain, overbearing, or contempt.
With equal care avoid all appearance of anger; and though you use great
plainness of speech, yet let there be no reproach, no railing accusation,
no token of any warmth, but that of love. Above all, let there be no shadow
of hate or ill-will, no bitterness or sourness of expression; but use the
air and language of sweetness as well as gentleness, that all may appear
to flow from love in the heart. And yet this sweetness need not hinder
your speaking in the most serious and solemn manner; as far as may be,
in the very words of the oracles of God, (for there are none like them,)
and as under the eye of Him who is coming to judge the quick and dead.
3. If you have not an opportunity of speaking to him in person, or cannot
have access, you may do it by a messenger; by a common friend, in whose
prudence, as well as uprightness, you can thoroughly confide. Such a person,
speaking in your name, and in the spirit and manner above described, may
answer the same end, and, in a good degree, supply your lack of service.
Only beware you do not feign the want of opportunity, in order to shun
the cross; neither take it for granted that you cannot have access, without
ever making the trial. Whenever you can speak in your own person, it is
far better. But you should rather do it by another, than not at all: This
way is better than none.
4. But what, if you can neither speak yourself, nor find such a messenger
as you can confide in? It this be really the case, it then only remains,
to write. And there may be some circumstances which make this the most
advisable way of speaking. One of these circumstances is, when the person
with whom we have to do is of so warm and impetuous a temper as does not
easily bear reproof, especially from an equal or inferior. But it may be
so introduced and softened in writing as to make it far more tolerable.
Besides, many will read the very same words, which they could not bear
to hear. It does not give so violent a shock to their pride, nor so sensibly
touch their honor. And suppose it makes little impression at first, they
will, perhaps, give it a second reading, and, upon farther consideration,
lay to heart what before they disregarded. If you add your name, this is
nearly the same thing as going to him, and speaking in person. And this
should always be done, unless it be rendered improper by some very particular
reason.
5. It should be well observed, not only that this is a step which our
Lord absolutely commands us to take, but that he commands us to take this
step first, before we attempt any other. No alternative is allowed, no
choice of anything else: This is the way; walk thou in it. It is true,
he enjoins us, if need require, to take two other steps; but they are to
be taken successively after this step, and neither of them before it: Much
less are we to take any other step, either before or beside this. To do
anything else, or not to do this, is, therefore, equally inexcusable.
6. Do not think to excuse yourself for taking an entirely different
step, by saying, "Why, I did not speak to any one, till I was so burdened,
that I could not refrain." You was burdened! It was no wonder you should,
unless your conscience was seared; for you was under the guilt of sin,
of disobeying a plain commandment of God! You ought immediately to have
gone, and told "your brother of his fault between you and him alone." If
you did not, how should you be other than burdened, (unless your heart
was utterly hardened!) while you was trampling the command of God under
foot, and "hating your brother in your heart?" And what a way you have
found to unburden yourself! God reproves you for a sin of omission, for
not telling your brother of his fault; and you comfort yourself under his
reproof by a sin of commission, by telling your brother’s fault to another
person! Ease bought by sin is a dear purchase! I trust in God, you will
have no ease, but will be burdened so much the more, till you "go to your
brother and tell him," and no one else!
7. I know but of one exception to this rule: There may be a peculiar
case, wherein it is necessary to accuse the guilty, though absent, in order
to preserve the innocent. For instance: You are acquainted with the design
which a man has against the property or life of his neighbor. Now, the
case may be so circumstanced, that there is no other way of hindering that
design from taking effect, but the making it known, without delay, to him
against whom it is laid. In this case, therefore, this rule is set aside,
as is that of the Apostle, "Speak evil of no man:" And it is lawful, yea,
it is our bounden duty, to speak evil of an absent person, in order to
prevent his doing evil to others and himself at the same time. But remember,
meanwhile, that all evil-speaking is, in its own nature, deadly poison.
Therefore if you are sometimes constrained to use it as a medicine, yet
use it with fear and trembling; seeing it is so dangerous a medicine, that
nothing but absolute necessity can excuse your using it at all. Accordingly,
use it as seldom as possible; never but when there is such a necessity:
And even then use as little of it as is possible; only so much as is necessary
for the end proposed. At all other times, "go and tell him of his fault
between thee and him alone."
II.
1. But what, "if he will not hear?" if he repay evil for good? if he
be enraged, rather than convinced? What, if he hear to no purpose, and
go on still in the evil of his way? We must expect this will frequently
be the case; the mildest and tenderest reproof will have no effect; but
the blessing we wished for another will return into our own bosom. And
what are we to do then? Our Lord has given us a clear and full direction.
Then "take with thee one or two more:" This is the second step. Take one
or two whom you know to be of a loving spirit, lovers of God and of their
neighbor. See, likewise, that they be of a lowly spirit, and "clothed with
humility." Let them also be such as are meek and gentle, patient and long-
suffering; not apt to "return evil for evil, or railing for railing, but
contrariwise blessing." Let them be men of understanding, such as are endued
with wisdom from above; and men unbiased, free from partiality, free from
prejudice of any kind. Care should likewise be taken, that both the persons
and their characters be well known to him: And let those that are acceptable
to him be chosen preferable to any others.
2. Love will dictate the manner wherein they should proceed, according
to the nature of the case. Nor can any one particular manner be prescribed
for all cases. But perhaps, in general, one might advise, before they enter
upon the thing itself, let them mildly and affectionately declare that
they have no anger or prejudice toward him, and that it is merely from
a principle of goodwill that they now come, or at all concern themselves
with his affairs. To make this the more apparent, they might then calmly
attend to your repetition of your former conversation with him, and to
what he said in his own defense, before they attempted to determine anything.
After this they would be better able to judge in what manner to proceed,
"that by the mouth of two or three witnesses every word might be established;"
that whatever you have said may have its full force by the additional weight
of their authority.
3. In order to this, may they not,
Briefly repeat what you spoke, and what he answered?
Enlarge upon, open, and confirm the reasons which you had given?
Give weight to your reproof showing how just, how kind, and how seasonable
it was?
And, Lastly, enforce the advices and persuasions which you had annexed
to it? And these may likewise here after, if need should require, bear
witness of what was spoken.
4. With regard to this, as well as the preceding rule, we may observe,
that our Lord gives us no choice, leaves us no alternative, but expressly
commands us to do this, and nothing else in the place of it. He likewise
directs us when to do this; neither sooner nor later; namely, after we
have taken the first, and before we have taken the third step. It is then
only that we are authorized to relate the evil another has done, to those
whom we desire to bear a part with us in this great instance of brotherly
love. But let us have a care how we relate it to any other person, till
both these steps have been taken. If we neglect to take these, or if we
take any others, what wonder if we are burdened still? For we are sinners
against God, and against our neighbor; and how fairly soever we may color
it, yet, if we have any conscience, our sin will find us out, and bring
a burden upon our soul.
III.
1. That we may be thoroughly instructed in this weighty affair, our
Lord has given us a still farther direction. "If he will not hear them,"
then, and not till then, "tell it to the Church." This is the third step.
All the question is, how this word, "the Church," is here to be understood.
But the very nature of the thing will determine this beyond all reasonable
doubt. You cannot tell it to the national Church, the whole body of men
termed "the Church of England." Neither would it answer any Christian end
if you could; this, therefore, is not the meaning of the word. Neither
can you tell it to that whole body of people in England with whom you have
a more immediate connection. Nor, indeed, would this answer any good end:
The word, therefore, is not to be understood thus. It would not answer
any valuable end to tell the faults of every particular member to the Church,
(if you would so term it,) the congregation or society united together
in London. It remains that you tell it to the elder or elders of the Church,
to those who are overseers of that flock of Christ to which you both belong,
who watch over yours and his soul, "as they that must give account." And
this should be done, if it conveniently can, in the presence of the person
concerned, and, though plainly, yet with all the tenderness and love which
the nature of the thing will admit. It properly belongs to their office
to deter mine concerning the behavior of those under their care, and to
rebuke, according to the demerit of the offense, "with all authority."
When, therefore, you have done this, you have done all which the word of
God, or the law of love, requireth of you: You are not now partaker of
his sin, but if he perish, his blood is on his own head.
2. Here, also, let it be observed, that this, and no other, is the third
step which we are to take; and that we are to take it in its order after
the other two; not before the second, much less the first, unless in some
very particular circumstance. Indeed, in one case, the second step may
coincide with this: They may be, in a manner, one and the same. The elder
or elders of the Church may be so connected with the offending brother,
that they may set aside the necessity, and supply the place, of the one
or two witnesses; so that it may suffice to tell it to them, after you
have told it to your brother, "between you and him alone."
3. When you have done this, you have delivered your own soul. "If he
will not hear the Church," if he persist in his sin, "let him be to thee
as an heathen man and a publican." You are under no obligation to think
of him any more; only when you commend him to God in prayer. You need not
speak of him anymore, but leave him to his own Master. Indeed, you still
owe to him, as to all other Heathens, earnest, tender goodwill. You owe
him courtesy, and, as occasion offers, all the offices of humanity. But
have no friendship, no familiarity with him; no other intercourse than
with an open Heathen.
4. But if this be the rule by which Christians walk, which is the land
where the Christians live? A few you may possibly find scattered up and
down, who make a conscience of observing it. But how very few! How thinly
scattered upon the face of the earth! And where is there any body of men
that universally walk thereby? Can we find them in Europe? or, to go no
farther, in Great Britain or Ireland? I fear not: I fear we may search
these kingdoms throughout, and yet search in vain. Alas for the Christian
world! Alas for Protestants, for Reformed Christians! O, "who will rise
up with me against the wicked?" "Who will take God’s part" against the
evil-speakers? Art thou the man? By the grace of God, wilt thou be one
who art not carried away by the torrent? Art thou fully determined, God
being thy helper, from this very hour to set a watch, a continual "watch,
before thy mouth, and keep the door of thy lips?" From this hour wilt thou
walk by this rule, "Speaking evil of no man?" If thou seest thy brother
do evil, wilt thou "tell him of his fault between thee and him alone?"
afterwards, "take one or two" witnesses, and then only "tell it to the
Church?" If this be the full purpose of thy heart, then learn one lesson
well, "Hear evil of no man." If there were no hearers, there would be no
speakers of evil. And is not (according to the vulgar proverb) the receiver
as bad as the thief? If, then, any begin to speak evil in thy hearing,
check him immediately. Refuse to hear the voice of the charmer, charm he
never so sweetly; let him use ever so soft a manner, so mild an accent,
ever so many professions of goodwill for him whom he is stabbing in the
dark, whom he smiteth under the fifth rib! Resolutely refuse to hear, though
the whisperer complain of being "burdened till he speak." Burdened! thou
fool! dost thou travail with thy cursed secret, as a woman travaileth with
child? Go, then, and be delivered of thy burden in the way the Lord hath
ordained! First, "go and tell thy brother of his fault between thee and
him alone:" Next, "take with thee one or two" common friends, and tell
him in their presence: If neither of these steps take effect, then "tell
it to the Church." But, at the peril of thy soul, tell it to no one else,
either before or after, unless in that one exempt case, when it is absolutely
needful to preserve the innocent! Why shouldest thou burden another as
well as thyself, by making him partaker of thy sin?
5. O that all you who bear the reproach of Christ, who are a derision
called Methodists, would set an example to the Christian world, so called,
at least in this one instance! Put ye away ye ill-speaking, tale-bearing,
whispering: Let none of them proceed out of your mouth! See that you "speak
evil of no man;" of the absent, nothing but good. If ye must be distinguished,
whether ye will or no, let this be the distinguishing mark of a Methodist:
"He censures no man behind his back: By this fruit ye may know him." What
a blessed effect of this self-denial should we quickly feel in our hearts!
How would our "peace flow as a river," when we thus "followed peace with
all men!" How would the love of God abound in our own souls, while we thus
confirmed our love to our brethren! And what an effect would it have on
all that were united together in the name of the Lord Jesus! How would
brotherly love continually increase, when this grand hindrance of it was
removed! All the members of Christ’s mystical body would then naturally
care for each other. "It one member suffered, all would suffer with it;"
"if one was honored, all would rejoice with it;" and every one would love
his brother "with a pure heart fervently." Nor is this all: But what an
effect might this have, even on the wild, unthinking world! How soon would
they descry in us, what they could not and among all the thousands of their
brethren, and cry, (as Julian the apostate to his heathen courtiers,) "See
how these Christians love one another!" By this chiefly would God convince
the world, and prepare them also for his kingdom; as we may easily learn
from those remarkable words in our Lord’s last solemn prayer: "I pray for
them who shall believe in me, that they may be one, as thou, Father, art
in me, and I in thee, — that the world may believe that thou hast sent
me." The Lord; hasten the time! The Lord enable us thus to love one another,
not only "in word and in tongue, but in deed and in truth," even as Christ
hath loved us!
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HOW MAY DETRACTION BE BEST PREVENTED OR CURED?
BY THE REV. MATTHEW POOLE, A.M.,
"He that backbiteth not with his tongue,
nor does evil to his neighbor;
nor takes up a reproach against his neighbor."
Psalm 15:3
Among the many sins for which God is contending with England, and especially
with the professors of religion in it, I doubt not but one, and that none
of the least, is, the gross misgovernment of their tongues. The abuses
of the tongue are many, one whereof is the malignity of it. And whereas
in David's time a malignant and virulent tongue was the badge and cognizance
of an atheist: "Behold, they belch-out with their mouth: swords are in
their lips: for who, say they, doth hear? "Psalms 59.7; now, alas! this
spot is become the spot of God's children, and high professors of religion.
A man can scarce come into any company, but his ears shall be filled with
censures, detractions, reproaches; party against party, person against
person. Instead of that old Christian love and charity for which the ancient
Christians were noted and applauded even by their adversaries, " Behold,"
said they, "how the Christians love one another!" men's hearts are generally
full of rancor, and their tongues of sharp reflections, contemptuous and
reproachful expressions, censures, and slanders, against their absent,
and ofttimes innocent and more worthy, brethren. This is the disease which
I would endeavor to administer some physic to from these words.
The coherence is plain. David proposeth a question: "Lord, who shall
abide in your tabernacle ? Who shall dwell in your holy hill?" (Psalm 15.1)
By which you may understand either Sion, where the ark then was, or Moriah,
where the temple was to be built; and by either of them, the church of
God here, and especially the heavenly temple hereafter.
So that it is as if David had said, and asked, " What is the qualification
of the true members of God's church, of the citizens of the New Jerusalem?
By what properties are they known and distinguished from other men ? "
To this, David does not answer, that they are so differenced by their high
talks, by their crying-out upon the sins of other men, or the wickedness
of the times by their frequent attendance at God's tabernacle; but by the
uprightness of their hearts, by the good government of their tongues, by
the holiness of their lives: " He that walketh uprightly, and worketh righteousness,
and speaketh the truth in his heart." verse 2.) And in this third-verse
that I have now read: He that backbiteth not with his tongue, nor does
evil to his neighbor, nor takes up a reproach against his neighbor." It
is the last Clause which I intend to speak to, because it will comprehend
the former: "Nor takes up a reproach against his neighbor." The Words I
Shall explain in the handling of the doctrine, which is this:--
DOCTRINE: It is the duty, and must be the care, of every true Christian,
not to take up a reproach against his neighbor. I shall first explain the
point, then prove it, and lately apply it
I. For EXPLANATION, three things are to be inquired into:--
QUESTION I. " Who is my neighbor ? "--There are some men of fame in
the world that will tell you, that, " in the language of the Old Testament,
by 'neighbor' is to be understood' one of the same country and religion,'
popularins Israelita; " and it is the peculiarity of the gospel, that every
man is made my neighbor. But if we examine Scripture, we shall find this
to be a gross mistake. I need not go farther for the confutation of it
than to the Decalogue itself: " You shall not bear false witness against
your neighbor." (Exod. 20. 16.) I suppose it will seem a very hard saying
to affirm, that it is lawful to bear false witness against a stranger.
So when God commands, " You shall not lie carnally with your neighbor's
wife," (Lev. 18. 20) I presume these gentlemen would not allow themselves
that liberty with the wife of a stranger. If God may be his own interpreter,
this controversy will quickly be ended from Lev. 19., where, if you compare
two verses,--verse 18, "You shall love your neighbor as yourself," with
verse 34, "But the stranger that dwelleth with you shall be unto you as
one born among you, and you shall love him as yourself; "--you will not
need the help of an artist to form this conclusion, that" the stranger
is, in God's account, and ought to be in mine account, my neighbor." To
the same purpose you may please to compare two other places of scripture
together: Deut. 22. 4, "You shall not see your brother's ass nor his ox
fall down by the way, and hide yourself from them; you shall surely help
him to lift them up again; " With Exod. 23.4, 5: " If you meet thine enemy's
ox or his ass going astray, you shall surely bring it hack to him again.
If you see the ass of him that hate thee lying under his burden, you shall
help with him." He who is my " brother, "which is nearer than a neighbor,
in the one place, is mine " enemy," and he that " hates me" in another
place. And it is further observable to this end, that the Hebrew word and
the Greek a "neighbor," is usually rendered in Scripture by eteros ''another;"
as: "He that loves another hath fulfilled the law, for the law saith, "You
shall love your neighbor as yourself." (Rom. 13. 8, 9.) Most true therefore
is that of St. Augustine, Proximus est oamnis homo homini" Every man is
a neighbor to any other man." Nay, the more intelligent part of the Jews
were of this opinion; and Kimchi upon these words saith, " He is called
my neighbor with whom I have any business." And the scribe, of whom we
read, Luke 10, knowing tile mistakes of many of his brethren, asks our
Savior this question, " Who is my neighbor ? " (Verse 29.) And our savior
gives him an answer, the sum of which is this, that even the Samaritan
was to be looked upon as his " neighbor."
Question II. " What is a reproach ? "I answer, in general,
1. It is nothing else but an evil report, or an evil speech, uttered
concerning another. Now a report is evil two ways:--
(A.) When it is evil in itself, a false report.--When a man belies his
neighbor, and bears false witness against him, either in judicial proceedings,
or in common conversation. These kinds of evil reports David was exercised
with: " False witnesses did rise up; they laid to my charge things that
I knew not." (Psalm 35. ll.)
(B.) When it is evil to a man's neighbor, when your speech tends to
your neighbor's disparagement and defamation.--And here I must inform you,
that a man may be guilty of reproaching men by commendations, as David
speaks of his enemy: " His words were softer than oil, yet were they drawn
swords." (Psalm 55. 21.) It is the usual practice of some men to smooth
the way to a reproach by a commendation to raise a man's reputation, that
he may tumble it down with more advantage.
2. When a man publisheth a neighbor's secret infirmities or sins.-This
all causes allow to be a kind of detraction: and good reason; for through
the matter may be true and good, yet the principle from whence this proceeds
is evil. It proceeds from want of love to my neighbor, and of the just
care that I ought to have of credit; and the ends, either of speaker, or
of the speech in its own nature, or of both, are evil,--even to bring his
neighbor into contempt or disgrace.
3. When a man aggravates the real or supposed faults of his neighbor
either in opinion or in practice.--Certainly the professors of this age,
and this city, are deeply guilty in both these respects.
(A.) In aggravating other men's real or supposed errors and mistakes.--Often
times men call that an error through their won ignorance or prejudicate
opinion, which in the judgement of far wiser and better men than themselves,
and in reality, is a precious truth of God; and the pardonable mistakes
of their neighbor they decry as fundamental and damnable errors, or at
least as errors dangerous to salvation. I am far from pleading for errors
that are really damnable, or highly dangerous, such as those of the Papists,
Socinians, Quakers, and the like; but there are other and lesser differences
among Protestants, who, "holding the Head," as the apostle speaks, differ
in doctrines of less moment, or in the methods and modes of worship, in
rites and ceremonies, which possibly one man thinks to be necessary, another
to be lawful and indifferent, another sinful; and by these differing opinions
it is lamentable to consider, and, I confess, I cannot think of it without
horror and loathing, how Protestants traduce and defame one another. The
one is "superstitious, idolatrous, a formalist, a profane person, and one
that hath no sense of religion." The other is an " heretic, a schismatic,
a fanatic, a licentious, lawless person, that follows his own sensuality,
and hath not the fear of God before his eyes." Thus they mutually rail
at one another, as if they had neither sense nor conscience. Nay, the disease
is grown to that height, that, not content to censure men's opinions they
will also judge of their consciences and secret intentions, as if they
maintained such doctrines against the light of their own consciences; a
censure which proceeds from deep ignorance of the merits of the cause.
It were, I confess, a very desirable thing that all men were of one mind;
and Christians indeed are to labor for it, and to pray for it: "I beseech
you, brethren by the name of our Lord Jesus Christ, that you all speak
the same thing, and that there be no divisions among; you; but that you
be perfectly joined together in the same mind and in the same judgment."
(l Cor.1. 10.) But if a man consider the great weakness of most men's understandings,
the infinite variety of their parts and apprehensions, educations, inclinations,
interests, or what the scripture hath foretold, "There must be heresies,
that they which are approved may be made manifest," (I Cor. 11. 19,) I
think he will conclude, that he who shall expect this absolute harmony
and uniformity in this world must either dreamer or a dote. And therefore
the Holy Ghost hath directed us what to do in case of such differences
of judgment; to wit, to talk charitably toward those that differ from us:
"If your brother be grieved with your meat, now walks you not charitably;
" (Rom. 14. 15 ;) and to agree with others as far as we can: " Let us therefore,
as many as be perfect, be thus minded: and if in anything you be otherwise
minded, Good shall reveal even this unto you. Notwithstanding whereto we
have already attained, let us walk by the same rule, let us mind the same
thing." (Phil. 3. 15, 16.) But for those mutual reproaches and censures
one against another, I must take the boldness to charge you all, as you
tender your salvation, to have a care of them; for though these points
wherein you differ be disputable, yet this is out of all dispute, that
you ought to "love your neighbor as yourself," and that you ought not "
to take up a reproach against your neighbor." And therefore take heed,
lest while you condemn another man for disputable and lesser errors, you
do not run into an indisputable crime and fundamental miscarriage.
(B.) Men are guilty of reproaching their neighbors by aggravating their
errors in practice and conversation.--When men censure and reproach others
for things indifferent and of small moment: as, for example, in their habits
and garbs. I am not ignorant that there are great miscarriages in men's
habits, and that the bush that hangs at the door does frequently discover
what is within, and tell the pride of men's hearts; and there are certain
bounds and limits to be observed, that men's habits be agreeable to their
quality, estate, calling, and condition in the world: but yet there is
a just latitude in these things; the lawfulness of them does not consist
in a mathematical point; these are to be regulated by the custom of times
and places. Now if a man see another that does a little vary from his fancy
or practice, whose garb is a little more ornamental than his, though not
much extravagant; if now he Judgeth the state of this man, and concludes
him to be a profane or carnal person, this is a " reproach." So, again
when a man commits some miscarriage towards his neighbor through carelessness,
or forgetfulness, or mistake, it is a common thing for men to charge it
as a malicious design, intended for their hurt: this is a " reproach."
And you may easily multiply instances in your own thoughts.
QUESTION III. "What is it to take-up a reproach against a man's neighbor
? "
I answer: It is a defective manner of expression and therefore is diversely
supplied; but especially and most reasonably two ways: and, accordingly,
a man may be guilty of taking-up a reproach against his neighbor two ways:--
1. When he takes it up into his mouth.--The Hebrew word is often so
used; as Exod. 20. 7: "You shall not take the name of the Lord your God
in vain." Not take it; that is, not lift it up upon your tongue, or not
take it into your mouth. So, Isa. 14. 4: " You shall take-up this proverb
against the king of Babylon; " that is, You shall take it up into your
lips, you shall utter and - publish it. Thus, Ezek. 26. 17: " They shall
take-up a lamentation for thee; " which is explained in the following words:
" And say to thee, How art you destroyed! " And therefore, elsewhere, the
word "lips" or "mouth" is added; as Psalm 16.4: " Their drink-offerings
of blood will I not offer, nor take up their names into my lips." Psalm
1. 16: " What hast you to do to declare my statutes, or that you should
take my covenant in your mouth ? "And this phrase of taking-up may possibly
respect the situation of the mouth above the heart; which, according to
the opinion of the Hebrews, is the seat of the understanding. As if he
had said: " If there should rise in your heart an evil thought or device
against your brother, let it die there; let it never come up into your
mouth." Now, in this respect, a man may be guilty of this sin of taking-up
a reproach against his neighbor two ways:--
(A.) When he is the author and first raiser of a reproach.--Such as
Sanballat was: " There are no such things as you say, but you feignest
them out of your own heart." (Neh. vi. 8.)
(B.) When a man is the spreader or promoter of it.--Suppose it comes
from another fountain, if you art the conduit pipe by whom it is conveyed
to others, you art guilty of it. " You shall not go up and down as a tale-bearer
among your people." (Lev. xix. 16.)
2. When a man takes it into his ear.--So some expound these words:"
You shall not receive, not admit, not endure, a reproach against your neighbor."
You know, the receiver of stolen goods is as obnoxious to the law as he
that takes them away: so then a man may be guilty of this sin, not only
by speaking, but also by the hearing of a reproach against his neighbor;
and so he may be three ways:--
(A.) When a man quietly permits it, and gives no check to it.--This
certain the great law of charity commands me not only to do no harm to
my neighbor, but also to suffer no hurt to be done to him which it lies
in my power to prevent or remove. If another set his house on fire, I must
lend my help to quench it; I must pull my neighbor's ox out of the pit,
though another man hates him in; and, consequently, when the good name
of my neighbor is invaded by another, if I patiently bear the reproach,
I make myself guilty.
(B.) When a man hears a reproach against his neighbor greedily; and
with delight.--It is a sin, and that of no small size, for a man to take
pleasure in the sins of others; and therefore the apostle makes it an aggravation
of sin: " Who knowing the judgment of God, that they which commit such
things are worthy of death, not only do the same, but have pleasure in
them that do them." (Rom. 1. 32.) " Charity rejoiceth not in iniquity,
but rejoiceth in the truth." (I Cor. 13. 4, 6.) Consider, I beseech you,
the commonness of this sin. If a reproach be fastened upon one who is a
man's enemy, or of another party, men commonly hear such reproaches with
delight; not considering that this is not only a blemish to his own party,
but also a blot to Christianity, a reproach to the Protestant religion,
a sin against God and against the gospel, a scandal to men; and these things
should rather call for tears, than laughter and approbation. And therefore,
when a man seems to approve another man's reproach, and encourage the reproacher,
he involves himself in the guilt of it. It is the saying of a very learned
man upon the Proverbs, that " it is not easy to know whether is a greater
sinner, or whether is the greater plague to a commonwealth,--he that spreads
a reproach, or he that willingly receives it."
(3.) When a man easily believes reproach.--It is said indeed, "Charity
believeth all things; " (I Cor. 13. 4, 7;) but the object of this belief
is the good of my neighbor, and not his evil. Charity readily believes
well concerning its neighbor, where there is the least color or foundation
for it; but it is slow to believe evil concerning him; and when a man is
prone to believe evil concerning another man, it is a great sign of an
uncharitable disposition: the reason is, he cause men do most readily believe
those things which comply with their own desires and inclinations; as,
in wars and differing factions, every man is apt to believe good tidings
concerning his own party. Good men are the least suspicious, and slowest
to believe evil of others; of which you have are remarkable instance in
Gedaliah: when Johanan told him of Ishmael's design to murder him, it is
said, he "believed him not." (Jer. 40. 14.)And when it was pressed upon
him a second time, and Johanan offered to punish the conspirator, and to
prevent the execution of the treason, he said, " You shall not do this
thing: for you speakest falsely concerning Ishmael." (Verse 16.)
You may observe how backward fond parents are to believe any ill report
concerning their children: and whence does this proceed? Even from an inordinate
love and kindness to them; and therefore, on the contrary, men's credulity
unto evil reports concerning their neighbors does proceed from want of
love and affection to them. So much for the explication.
II. The proof of the doctrine shall consist in the representation of
the sinfulness and injury of this practice of censuring, back-biting, and
reproaching of others. And that I may more effectually dissuade and affright
myself and you from it, I shall discover to you how pregnant a sin this
is: there is a complication of injuries in it. It is injurious, first,
to God; Secondly, to yourselves; Thirdly, to the party censured or reproached;
Fourthly, to other men.
(A.) To God and Christ in divers particulars.
1. It is an invasion of God's prerogative.--You know how dangerous a
crime this is, when it is committed against an earthly prince; nor can
you in reason think it less criminal and hazardous, when it is committed
against Him who "accepts not the persons of princes," and who is"greater
than the kings of the earth." And therefore observe how severely God rebukes
this sin in Rom. 14.; when men did censure and reproach one another, either
for the observation of days and meats, as guilty of superstition, or for
the neglect of them, as proceeding from licentiousness; what saith the
apostle? "Who art you that judges another man's servant? " (Verse 4.) And,
" But why do you judge or set at nought your brother ? for we shall all
stand before the judgment-seat of Christ." (Verse 10.) As if he had said,
"You do set yourself on the throne of God, and you do take God's work out
of his hands."
2. This is a manifest breach of the laws of God and of Christ.--The
things, as I said before, which you do censure and reproach another for,
are oftentimes doubtful and liable to dispute; but the command of God against
this sinful practice is evident, and without controversy. He whom you censure
possibly may sin; but you that do reproach him certainly does sin, and
that against clear light; and so you do put your-self into the number of
those that "rebel against the light," which is mentioned as a great aggravation
of sin. (Job 24. 13.) The law of God has so evidently forbidden this sin,
that if your conscience does not smite you for it, if you can't go on quietly
in this sin, it is a sign you art in a deep sleep, if not " dead in trespasses
and sins." That this practice is so great a breach of the laws of God and
of Christ, will appear by these particulars:--
(A.) It is against particular and express scriptures, forbidding this
practice.--The text is evident: it is not like some places of scripture,
which are " hard to be understood," and soon " wrested; " but it is so
plain, that " he that runs may read it: " none shall dwell in God's holy
bill that allow themselves in this practice. Again: " You shall not raise
a false report " against your brother. (Exod. 23. 1.) A false report: either
that which you know to be false, then you are guilty of forgery; or that
which in the issue shall be found to be false, in which case you are guilty
of rashness and uncharitableness. In the Hebrew it is " a vain report,"
a report that lacks the solidity of thorough information, and of real use
to your neighbor. " Speak not evil one of another. He that speaketh evil
of his brother, and judgeth his brother, speaketh evil of the law, and
judgeth the law; " (James iv. 11 ;) and so, in the grossest sense, is an
Antinomian. Ministers must put people in mind "to speak evil of no man."
(Titus 3. 2.)
(B.) This is against the fundamental law of love and charity, which
is the chief of the laws of God.--So great a law, that the rest of the
laws of God must give place to it. Sacrifice, Sabbath, the worship and
service of God, must frequently give place unto this duty of mercy and
charity to men; by which you may see, as how great a duty this is, so how
great a sin the violation of this command is. God accepts no man's person,
he regards no service, where this is wanting. Though men pretend, or express,
ever so much love to God, though they do or suffer ever so much for him,
yet if they "have not charity, it profiteth nothing." (I Cor.13. 3.) And,
" in this the children of God are manifest, and the children of the devil:
whosoever does not righteousness is not of God, neither he that loves not
his brother. If a man say, I love God, and hates his brother, he is a liar:
for he that loves not his brother whom he hath seen, how can he love God
whom he hath not seen?" (I John 3. 10; 4.20.)
But possibly some may ask, " Who, then, is my brother, to the love of
whom I am thus obliged ? Possibly he is one of my own party and religion;
and such I do love." No, every man is your brother in this sense, and the
object of your love. It is true, good men are the principal objects of
your love; but not the only objects of it. The commands of the gospel in
this matter are general: "Honor all men. Love the brotherhood;" (1 Peter
2. 17 ;) that is, love them in a more eminent degree. "As we have opportunity,
let us do good unto all men, especially unto them who are of the household
of faith." (Gal. 6.10.) But now, all persons, yes, even those that censure
and reproach others, will pretend they love them: but, be not deceived:
if you do sincerely love your neighbor, you will be ready to do all good
offices for him, to seek his good, to maintain his credit, to interpret
all things in the best sense, to cover his failings. " Charity shall cover
the multitude of sins." (I Peter 4. 8.) Did you love your neighbor, you
would not be so apt to censure him, so greedy to hear, nor so ready to
believe, evil reports concerning him. When God shall come at the last day
to try men's love to their brethren by the rules and characters of it which
he did prescribe in 1 Cor.13, I doubt multitudes of persons will be found
deeply guilty, that thought themselves in a manner wholly innocent. You
should do well to study that chapter, and to labor thoroughly to understand
it; and that I commend to you as an excellent antidote-against this wicked
practice.
(C.) This is a sin against that great and royal law of Christ, which
even the heathens have admired, and the emperor Severus did so highly applaud:
"Whatsoever you would that men should do to you, do you even so to them:
for this is the law and the prophets." (Matt. 7. 12.)--Now, let your own
consciences answer the question: Would you be thus dealt with by others
? Would you have all your infirmities sharply censured ? your secret miscarriage
published to the world? the whole course of your lives ripped up, and all
your actions severely examined ? No, no; they that are so forward to censure
the real or supposed miscarriages of others, would have their own more
tenderly dealt with; and, generally; those that are most severe judges
of others are most partial to themselves. They that will most freely defame
other men, will not endure to be reproved and admonished themselves. They
that will turn the edge of the sword to others, would have the back only
turned to themselves.
(D.) It is a sin against the great law of maintaining peace amongst
men. "This is prescribed as a remedy against this very sin: " Let us therefore
follow after the things which make for peace, and things wherewith one
may edify another." (Rom. 14. 19.) " Follow peace with all men."(Heb. 12.
14.) " If it be possible, as much as lieth in you, live peaceably with
all men." (Rom. 12. 18.) He said indeed, If it be possible, because in
some cases it is impossible to have peace with wicked men without the neglect
of our duty, and without the loss of truth and holiness; but as far as
it is possible, we are obliged to promote it. But what peace can there
be in the midst of censures and reproaches ? The natural offspring of such
parents are contentions, divisions, animosities; while peace lies bleeding
and languishing.
(E.) It is against that great command laid upon all Christians, of excelling
other men.--Christ requires more from Christians than he does from other
men: "What do you more than others ? " (Matt. v. 47.) Christians must be
free from the vices of other men: " This I say therefore, and testify in
the Lord, that you walk not as other Gentiles walk."(Eph. 4. 17.) So, Luke
12. 25, 26: "The kings of the Gentiles exercise lordship; " they are proud,
ambitious, imperious. " But it shall not be so among you ;" Christians
must be in the world like "lights shining in a dark place." They must have
all the virtues that others have, and they must be clean from all the vices
and lusts in which others live. Now, the very Heathens have condemned this
practice of reproaching and traducing others: detractors were infamous
amongst them; and therefore it is a shame this should be practiced by Christians.
(F.) This is a sin against the whole design and scope of the scriptures.--These
are, as I may say, the two poles, upon which the heavenly globe of the
scripture turns; the love of God, and the love of our neighbor." You shall
love the Lord your God with all the heart, and you shall love your neighbor
as yourself." (Matt.22. 37, &c.) " Love is the fulfilling of the law;
" (Rom. 13. 10 ;) and the law is enforced by Christ, John 13. 31: " A new
commandment I give unto you, That you love one another." So, than, all
the scripture has but one neck; and this the detractor cuts off, and so
makes himself the greatest anti-scripturist in the world.
3. This is a great injury to God, because it is a confederacy with God's
greatest enemy, the devil.--God judges of men's relations by their works,
and not by their talks. " If you were Abraham's children, you would do
the works of Abraham." (John 8. 39.) And, verse 41:"You are of your father
the devil, and the lusts of your father you will do." Now this among others
is the devil's great work and office, who is hence called "the accuser
of the brethren," (Rev. 12. 10,) and from whence he hath his name diabolus,
which is "a calumniator, a slanderer, a reproacher." And these men, as
they do the devil's work, so they are called by the devil's name: " Not
slanderers ;" in the Greek, mh eicxolous, " not devils." (1 Tim 3. 11.)
And as they do the devil's work, so they serve the devil's great design.
" God is love," and therefore his design is to promote love in the world.
The devil is a malignant and hateful spirit, and his work is to promote
hatred, contention, and strife among men: and that is effectually done
by this way.
(II.) This is an injury to yourself in these particulars:--
1. Hereby you do contract guilt, the worst of all evils.--A man's sin
may injure another man; but the greatest and the worst part of it falls
upon his own head. "Wickedness," saith Seneca, " drinketh up the greatest
part of its own poison." He that sinneth against me wrongeth his own soul."
(Prov. 8. 36.) You woundest another man's name; but you woundest your own
conscience: which of these is the worst? He whom you reproaches gets a
blot before men; and you do procure to yourself a blot before God. You
accusest him before other men; and your conscience will accuse thee for
it before God.
2. Hereby you do expel or weaken that excellent grace of love, that
necessary and fundamental grace, that sweet and amiable grace.--As all
virtue is a reward to itself, so is this in a more special manner. Infinite
is the pleasure of the holy soul, in loving God, and loving all men, and
loving enemies. O, this is a most delightful work ! And, on the contrary,
hatred, and malice, and envy, as they are most sinful, so are they very
miserable, works, and a great torment to him that has them. While the mind
of a wicked, malicious man is like "the raging sea," continually " casting
up mire and dirt," and is its own tormentor; the mind of a good man, exercising
itself in love, is, as it were, " a sea of glass like unto crystal," calm
and serene; it enjoys God, and itself, and other men, yes, even a man's
enemies: by this holy art a man may get comfort out of his enemies, whether
they will or no.
3. Hereby you do lay a foundation for your own reproach.--" Judge not,
that you be not judged. For with what judgment you judge, you shall be
judged: and with what measure you mete, it shall be measured to you again."
(Matt.7. 1, 2.) I think this text should strike a terror into all persons
who are guilty of this sin. The law of retaliation prescribed by God is
frequently inflicted by him also: "He shall have judgment without mercy,
that has shown no mercy. ' (James 2. 13.) So that you do engage the great
God against thee, to pour contempt upon your name, and to make thee a reproach
in the world.
(III.) It is a great injury to he person whom you do censure and reproach;
and that in these particulars:--
1. You do rob him of he best treasure which he has in the world. --"A
good name is rather to be chosen than riches; " (Prov, 12. 1;) and, consequently,
you art more criminal than he that dies by the hands of justice for taking
away another man's goods: you rob him of that which you are not able to
give him; you rob him of the most lasting good which he has, and that which
alone will abide after death. So that your cruelty extends beyond the grave,
and tends to this,--to make his name rot above ground, while his body rots
in it. And this injury is the greater, because it cannot be prevented:
there is no fence against this vice; it is the arrow that flies by night,
which no man can either observe or avoid, and it is an injury which can
hardly be repaired. Breaches in men's estates may be made up, liberty lost
maybe recovered, a conscience wounded may be healed; but a reputation can
hardly ever be restored. Calumniare fortiter, aliquid adhaerebit, " Slander
a man resolutely, and something, to be sure, will stick."
2. Hereby you do disenable him from getting good, both as to his outward
and as to his inward man. As to his outward man: who knows not the necessity
of a good name for the successful management of a man's worldly concernment
? By one act of this sin you may possibly undo a man and all his family.
It hinders him also from receiving inward good as to the state of his soul:
at least he is not likely to get any good from thee. Whereas it is your
duty to " rebuke your neighbor, and not to suffer sin to rest upon him;"
(Lev. 19. 17; ) this is the way to make that work altogether unsuccessful:
it stops his ear against your counsels, it hardens his heart against your
admonition; and many times such reproaches make men careless, and by degrees
impudent; and when once they have lost their reputation by your calumnies,
they are not careful to regain it, and, it may be, judge it impossible.
3. Hereby you do hinder him from doing of good in the world.--It is
certain, a good name is of absolute necessity to make a man considerably
serviceable in the world: when a man hath once lost this, the very good
which he does is despised and disregarded. And this reason especially concerns
you in the reproaching of three sorts of person, which I do therefore in
a special manner caution you against.
(A.) In reproaching of magistrates, of kings, and persons in authority.--Magistrates,
though bad in themselves, yet are to be looked upon as great blessings;
and if we had the Persian experiment of absolute anarchy but for a few
days, that every man might do that which seemed right in his own eyes,
we should all be sensible of this truth. Now, the magistrate's reputation
is the great supporter of that majesty and authority which he bears, and
the magistrate's authority is the people's benefit. And therefore all persons
should be tender in this particular; they should not expose kings and magistrates
to contempt and scorn, nor beget irreverence in people toward them. And
therefore they ought to take heed, not only of divulging false reports
concerning them, but even such as possibly may be true; they must take
heed of publishing the secret miscarriages of princes; for this, as I told
you, is a sin against any man, but much more against person in authority.
(B.) Against ministers.--Their name is most necessary for their use-fulness
in the word. And therefore, when a man defames a minister, beside that
injury which is common to other men, he does this peculiar mischief,--he
endeavors to rob the world of all the good which such a person may do in
it. I cannot but take this occasion to vent my great grief, and the scandal
I justly take, at those ministers and Christian, who, if a man differ from
them in some doctrines or rites of less moment, (though otherwise never
so eminent,) make it their business to disparage and bespatter him, and
think they do God good service, in blasting his reputation, representing
him as a Papist, Socinian, time-server, &c. In the fear of God, consider
the sinfulness of this practice. Whatsoever good such a person might do
in convincing, converting, and building-up of souls, so far as this is
hindered by your means, the blood of such souls will fall upon your head:
nay, which is more, although good should not be hindered by it, yet you
shall answer for all that might have been hindered by it. And for this
reason Constantine the Great did profess that if he should know any secret
miscarriage of a minister, he would cover it with a mantle.
(C.) Against good men, or eminent professors of religion.--Who, I confess,
when they are bad, are the vilest of men; and when their sins are known
and public, they ought to be used with most severity; and such shall have
the hottest place in hell who use religion as a cloak for their villainies:
yet, when the sins of such persons are secret and scarce known, we should
take heed of spreading of them. Tell it not in Gath, publish it not in
the streets of Askelon," not for their sakes, but for the sake of religion,
which infinitely suffers by their misdemeanors, and the reproaches which
arise from them.
(IV.) This is a great injury to other men, in these particulars:--
1. You corruptest others by your example.--Especially ministers and
eminent professors of religion,--they should, above all others, avoid this
sin, because their actions are precedential. They that will not follow
your counsel, will imitate your example; and though our Savior hath cautioned
us concerning the Pharisees, " What they bid or teach you, observe and
do; but do not after their works; " (Matt. 23. 3;) yet, in spite of all
that Christ hath said, men will take a contrary course: they will not hear
your sermons, but will diligently attend to your conversations. O consider
this: every time another hears thee censuring and reproaching your neighbor,
you do in effect preach and persuade him to this practice; you settest
a copy which other men may write after, when you art gone into another
world; and no man knows how far the contagion of such an evil example may
spread, nor how great afire a little spark may kindle.
2. You art a disturber of human society, an incendiary in the place
where you dwellest.--The peace and tranquillity of cities and kingdoms
are often disturbed by this means. "Whence come wars and fightings among
you ? Come they not hence, even from your lusts that warring our members
? " (James 4.1.) They do not come from men's lusts as they remain in their
own hearts, for so they are secret and unknown to the world j but as they
break out, first in their lips, and then in their hands.
3. You art a great enemy to the church of God, however you may seem
to yourself or others a zealous friend of it.--It is not easy for any man
to conceive the great mischief which these censures and reproaches produce
in the church: they break the peace of it, and fill it with sharp contentions
and divisions; yes, they strike at the being of it. You know, "a kingdom
divided against itself cannot stand:" they do their part to pull-down the
glorious building of the church, so as one stone should not be left upon
another. They eclipse the glory of the church, which does not consist in
external splendor, in riches and ornaments, but in love, peace, and unity
among themselves. This was Jerusalem's beauty, that it was ~ built as a
city that is compact together." (Psalm 72. 3.) This hinders the growth
and progress of the church and of religion. When persons professing religion
allow themselves in such sins which are not only offensive to God, but
also odious in the world, it fills the minds of men with powerful and invincible
prejudices against religious men, and against religion itself for their
sakes. I must tell you, if the professors of religion would learn the government
of their tongues, and the right ordering of their conversations, it would
be the likeliest means to propagate religion in the world. And, Christians,
if ever you would do this, do it now; never was it more necessary or seasonable
to wipe-off those stains and blemishes which at this day lie upon religion
for the neglect of this duty by the professors of it. And thrice blessed
are all you that contribute to so glorious a work as the restoration of
that beauty and glory which religion once had in some of our remembrance.
But when the tongues of Christians are exercised in this sinful practice,
beside the particular injury to the person reproached, it hinders the conversion
and salvation of others. Consider, I beseech you, a little, the greatness
of this sin. You think it a great crime (and so it was) in Elymas the sorcerer,
who, when Sergius Paulus called for Barnabas and Saul, and desired them
to preach to him the word of God, " Withstood them, seeking to turn away
the deputy from the faith." (Acts 13. 8.) he did this by his words, and
you doest it by your actions. You doest the devil's work in stealing the
seed of the word of God out of men's hearts, and making it unfruitful.
These practices beget in men a mean esteem and contempt of God's word,
when they see how little good it does to others, and how little power it
hath with you that profess it.
Before I come to the application, two questions are to be answered:--
QUESTION 1. " May I not speak evil of another person when it is true
? "
1. A man may be faulty in so doing--The real secret faults of your neighbor,
as I told you, you ought not unnecessarily to publish. And suppose there
be no untruth nor injustice in it; yet there is uncharitableness and unkindness
in it; and that is a sin. You wouldest not have all truth said concerning
yourself, nor all your real faults publicly traduced. " Out of your own
mouth will God judge thee, O you wicked servant !" Yes, your own tongue
and conscience shall another day condemn thee.
2. You may speak evil of another person when necessity requires it.--It
may be necessary sometimes for his good; and so you may speak evil of him
unto those that can help it; as a man may acquaint parents with the miscarriages
of their children, in order to their amendment. Thus Joseph brought to
his father the evil report of his brethren. (Gen.27. 2.) sometimes this
may be necessary for the caution of others; as, if I see a man ready to
enter into intimate friendship and acquaintance with a person whom I know
to be highly vicious and dangerous, I may in such a case caution him against
it; for, certainly, if charity commands me, when my neighbors's ox is ready
to fall into a pit, to do my endeavor to prevent it, much more am I obliged
to prevent the ruin of my brother's soul, when I see him so near destruction.
But for a man to do this unnecessarily and unprofitably,--this is the sin
I have been speaking of.
3. If you will speak evil of other persons, do it in the right method,--Christ
hath given us an excellent rule: " If your brother shall trespass against
thee, go and tell him his fault between thee and him alone: if he shall
hear thee, you hast gained your brother. But if he will not hear thee,
take with thee one or two more. And if he shall neglect to listen to them,
tell it unto the church." (Matt.18. 15, 17.) But if men will be preposterous,
and will not follow Christ's order, but, instead of private admonishing,
will publish men's faults to others, herein they make themselves transgressors.
4. In doubtful cases, silence is the safest way.--It is rarely men's
duty to speak evil of men; and when it is not their duty to speak, it is
not their sin to be silent. It is seldom that any [one] suffers by my silence,
or concealment of his fault; but great hazards are run, and many persons
commonly are made sufferers, by my publication. Now, as charity commands
me to pass the most favorable judgment, so wisdom obligeth me to choose
the safest course.
QUESTION II. " But what, if that man I speak against be an enemy to
God and his people ? May not I in that case speak evil of him ? Does not
that zeal I owe to God engage me to speak evil of such a man as far as
I can with truth ? " This, I believe, is that which induces many well meaning
persons to this sinful practice of detracting from divers worthy persons,
ministers, and others, as supposing them to be enemies to God and to his
ways; and so they think their reproaching and censuring of such persons
is nothing but zeal for God.
For answer to this, consider,
1. There is abundance of sinful zeal in the world and in the church.--Therefore
the apostle gives us a caution: " It is good to be zealously affected always
in a good things." (Gal.4. 18.) otherwise we know it was from zeal that
Paul persecuted the church. (Phil .3. 6.) Zeal, indeed, is an excellent
grace in itself; but nothing [is] more frequently both pretended where
it is not, (and where envy, interest, or malice lie at the bottom,) and
abused where it is.
2. True zeal hath an equal respect to all God's commands, and especially
to those that are most plain and most considerable.--It is at least doubtful,
whether the man you traducest be an enemy to God and his ways; sure I am,
it is so with some ministers and Christians that are highly censured and
reproached by those that differ from them; and it were great impudence
to deny it: but this is a certain truth and evident duty: " You shall not
take up an evil reproach against your neighbor."
3. consider how easy a mistake is in this case, and how dangerous.--Peradventure
he whom you called an enemy to God, will, upon inquiry, be found a friend
of God and his ways. But what dose you mean by" the ways of God? " Possibly
your own ways or party that you art engaged in: take heed of that. If you
would judge a right, you must distinguish between the circumstantials and
the essentials of the ways of God. Suppose a man be an enemy to your party,
and your way and manner of religious worship and government; yes, let us
suppose that you are indeed the way of God, wherein yet you may be mistaken;
if, now, this man be an able and zealous assertor of the substantial and
fundamental truths of God and ways of holiness, and this be attended with
a holy and exemplary life, who dare say that this man is an enemy to God
and his ways ? O my souls come not into the secrets of such persons!
4. You must not go out of God's way to meet with God's enemies.--If
any man be really an enemy of God and of his truths and ways, I do not
persuade you to comply with him, or by sinful silence to betray the cause
of God; only let me entreat you to do God's work in God's way: you may
apply yourselves to him, and endeavor to convince him; you may speak or
write against his doctrine, provided you do it with modesty and moderation,
and not with that virulence and venom wherewith too many books are now
leavened. But, for this way of detraction and reproach, it is a dishonorable
and disingenuous way, it is a sinful and disorderly way, it is an unprofitable
and ineffectual way, and no way suitable either to the nature of God whom
you serve, or to the rule and example of our blessed Saviour, or to the
great principle of love and charity, or to that end which you are to aim-at
in all things,--the honour of God, and the good of other men..
III. Now I come to the application.
USE 1. Lamentations for the gross neglect of this duty, or the frequent
commision of this sin.--What tears are sufficient to bewail it? How thick
do censures and reproaches fly in all places, at all tables, in all conventions!
And this were the more tolerable, if it were only the fault of ungodly
men, of strangers and enemies to religion; for so saith the proverb, "Wickedness
proceedeth from the wicked." When a man's heart is full of hell, it is
not unreasonable to expect that his tongue should be " set on fire of hell;
" and it is no wonder to hear such persons reproach good men, yes, even
for their goodness. But, alas! the disease does not rest here: this plague
is not only among the Egyptians, but [among the] Israelites too. It is
very doleful to consider, how professors sharpen their tongues like swords
against professors; apt one good man censures and reproaches another, and
one minister traduceth another; and who can say, "I am clean from this
sin? " O that I could move your pity in this case! For the Lord's sake,
pity yourselves, and do not pollute and wound your consciences with this
crime. Pity your brethren: let it suffice that godly ministers and Christians
are loaded with reproaches by wicked men; there is no need that you should
combine with them in this diabolical work; you should support and strengthen
their hands against the reproaches of the ungodly world, and not add affliction
to the afflicted. O pity the world, and pity the church which Christ hath
purchased with his own blood, which, me thinks, bespeaks you in those words:
" Have pity upon me, have pity upon me, O you my friends; for the hand
of God hath touched me." (Job 19. 21.) Pity the mad and miserable world,
and help it against this sin; stop the bloody issue, restrain this wicked
practice amongst men as much as possibly you can, and lament it before
God; and for what you cannot do yourselves, give God no rest until he shall
please to work a cure.
Use II. CAUTION, Take heed you be not found guilty of this sin.--Wherein
any of us have been guilty, let us be truly and thoroughly humbled for
it; and for the future let us make conscience of abstaining from it. I
will suppose what I have said may be sufficient for arguments to convince
and for motives to persuade you; and therefore I shall only give you some
directions in order to the practice of this duty: and, to assist you against
this sin,
DIRECTION 1. Avoid the cause of this sin.--This is the most natural
and regular way to cure a disease, by taking away the cause of it. Particularly
take heed of these things as the causes of this sin:--
1. Take heed of Uncharitableness in all its kinds and degrees, malice,
envy, hatred.--Where these diseases are in the heart, they will break-out
at the lips. " Out of the abundance of the heart the mouth speaketh."(Matt.
12. 34.)
2. Take heed of loquacity and multitude of words.--A man need not seek
far for perpetual motion; he may find it in some persons' restless and
incessant tongues. Now, persons of this temper will not want matter of
discourse, and therefore pick-up and spread-abroad all sorts of censures
and reproaches against others, not so much out of malice against them,
as for their own diversion and ease, that their tongues may not want exercise.
Take heed of this: it is in itself a sin, an abuse of the tongue, a wasting
of time, a reproach to yourself; it makes you cheap and mean and contemptible
in the eyes of others, and especially of wise and good men; and it is also
the cause of many other sins.
3. Take heed of pragmaticalness, which is, when men are inquisitive
and busy about other men's matters.--A sin often reproved in scripture:"
For we hear that there are some which walk among you disorderly, working
not at all." (2 Thess.3. 11.) "Let none of you suffer as an evil-doer,
or as a busybody in other men's matters." (1 Peter 4. 15.)You may observe
how Christ reproves this in his own dear apostle:"Peter seeing him saith
to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I
will that he tarry till I come, what is that to thee? follow you me." (John
21. 21, 22.) As if he had said, "Mind you your own business; do not busy
your head about other men."
4. Take heed of man-pleasing.--There are many whose great employment
and business it is to spread evil reports concerning others, who are therefore
called " tale-bearers; " and this they do to please the humours of persons
with whom they converse, unto whom they know such discourse is most acceptable.
And thus many persons make themselves guilty in hearing reproaches, and
not checking them, because they will comply with the company, they will
not displease nor offend their friends. Take heed of this, and remember
that severe sentence of the apostle: " If I yet pleased men, I should not
be the servant of Christ."(Gal. 1.10.) He that pleaseth other men, so as
to neglect any duty, or to commit any sin, whatsoever he pretends, he is
not the servant of Christ .
DIRECT. II. Learn the government of your tongues--Consider the necessity
of it. The apostle James lays the stress of all religion upon it: " If
any man among you seem to be religious, and bridleth not his tongue, this
man's religion is vain." (James 1. 26.) And if this be true, I am sure
there are many high professors that must be blotted out of the saints'
calendar. Consider also the easiness of this government of the tongue.
Men have more command of their tongues, and of their outward members, than
they have of their inward motions, concupiscence, and passions. If tongues
be unruly, God and nature have given you a bridle to restrain them, " fence
of the teeth," as the poet speaks.
DIRECT. III. Learn distrust of reports.--It is a good rule, "Learn to
disbelieve." Fame hath lost its reputation long since; and I do not know
any thing which it hath done in our age to regain it; and therefore it
ought not be credited. How few reports are there in any kind, which, when
they come to be examined, we do not find to be false! For my part, I reckon,
if I believe one report in twenty, I make a very liberal allowance. And
especially distrust reproaches and evil reports, because these spread fastest,
as being grateful to most persons, who suppose their own reputation never
so well grounded as when it is built upon the ruins of other men's.
DIRECT. IV. Reproach no man for that which you do not thoroughly understand.--This,
I am sure, is highly reasonable; and he that does otherwise is altogether
inexcusable, because he runs an infinite hazard, lest, while he opposeth
a man, he be found to fight against God. And truly, if this rule were practiced,
some kinds of reproaches would be rare in the world: for persons of true
and clear understanding are not apt to reproach others for different opinions
in lesser matters . They consider the weakness of human nature, and the
necessity of mutual forbearance. It is the weaker sort that are here, as
in other things, most querulous; and generally where there is least light
there is most heat. Those persons by whose censures and reproaches the
church of God among us is most miserably torn and wasted, are generally
the more ignorant part of Christians. How many are there that are full
of rage one against another for being either for a form of prayer or against
it, either for the ceremonies or against them, that never searched into
the state of the controversy, and never took pains to examine the arguments
on both sides, which in all reason they ought to have done, or else at
least to have restrained their tongues from such unreasonable and sinful
censures and reproaches ! These, I say, are the persons that are most guilty,
nay, upon the matter, the only guilty persons, except such whom base lust
and interest does corrupt and work to these animosities.
DIRECT. V. Converse much with yourselves.--It is want of business at
home in men's own hearts, that makes them ramble so much abroad, and rake
into the lives of others. Study yourselves more, and other men less. Did
you search your own hearts and lives, you would find as much cause of self-judging
and self-abhorring, that you would have little cause to despise others,
and much cause of compassion toward others.
DIRECT. VI. Judge of others as you would do of yourselves and your own
actions.--It is worth our consideration, what a great difference there
is between the judgment men pass upon themselves, and [upon] other men.
As for themselves, all their errors are but small mistakes. and all their
sins against God, however attended with ugly circumstances of light) of
consent of the will, custom, and allowance, yet they are but sins of infirmity,
if themselves may be judges in their own cause. Their injuries to men are
but small and trivial offences; and they do indeed expect both from God
and man a pardon, of course, which if they have not, they judge God to
be harsh and severe, men to be cruel and implacable. But when they come
to pass judgment upon other men, the tables are turned, some mistakes are
damnable delusions, and all their sins against God, which they can observe,
are
evidences of a naughty heart, and inconsistent with grace; and the of fences
of others against them are inexcusable and intolerable, great affronts
and indignities. Whereas, on the contrary, you should, as it was said of
a great man," Be severe to yourself, and candid to others; " because you
knowest more wickedness by yourself, and more aggravation of your own sins,
than of all the sins that are in the world. But at least all the reason
and justice in the world requires this, that you should weigh yourself
and others in the same balance, that you should try your own and their
actions by the same touchstone; and more need not be done. You who art
so prone to flatter yourself, would certainly be more indulgent to other
men, and pass a more favorable construction upon their actions.
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John Calvin: Institutes of the Christian Religion Book Four CHAPTER
12
Used by permission of Ages Library 1.800.297.4307 to PeaceMakers
THE DISCIPLINE OF THE CHURCH:
ITS CHIEF USE IN CENSURES AND EXCOMMUNICATION
(Discussion of power of the keys in true discipline: the ends and processes
of discipline, 1-7)
NECESSITY AND NATURE OF CHURCH DISCIPLINE
The discipline of the church, the discussion of which we have deferred
to this place, must be treated briefly, that we may thereafter pass to
the remaining topics. Discipline depends for the most part upon the power
of the keys F397 and upon spiritual jurisdiction. To understand it better,
let us divide the church into two chief orders: clergy and people. I call
by the usual name "clergy"F398 those who perform the public ministry in
the church. We shall first speak of common discipline, to which all ought
to submit; then we shall come to the clergy, who, besides the common discipline,
have their own.F399
But because some persons, in their hatred of discipline, recoil from
its very name, let them understand this: if no society, indeed, no house
which has even a small family, can be kept in proper condition without
discipline, it is much more necessary in the church, whose condition should
be as ordered as possible. Accordingly, as the saving doctrine of Christ
is the soul of the church, so does discipline serve as its sinews, through
which the members of the body hold together, each in its own place. Therefore,
all who desire to remove discipline or to hinder its restoration—whether
they do this deliberately or out of ignorance—are surely contributing to
the ultimate dissolution of the church. For what will happen if each is
allowed to do what he pleases? Yet that would happen, if to the preaching
of doctrine there were not added private admonitions, corrections, and
other aids of the sort that sustain doctrine and do not let it remain idle.
Therefore, discipline is like a bridle to restrain and tame those who rage
against the doctrine of Christ; or like a spur to arouse those of little
inclination; and also sometimes like a father’s rod F400 to chastise mildly
and with the gentleness of Christ’s Spirit those who have more seriously
lapsed. When, therefore, we discern frightful devastation beginning to
threaten the church because there is no concern and no means of restraining
the people, necessity itself cries out that a remedy is needed. Now, this
is the sole remedy that Christ has enjoined and the one that has always
been used among the godly.
STAGES OF CHURCH DISCIPLINE
The first foundation of discipline is to provide a place for private
admonition; that is, if anyone does not perform his duty willingly, or
behaves insolently, or does not live honorably, or has committed any act
deserving blame—he should allow himself to be admonished; and when the
situation demands it, every man should endeavor to admonish his brother.
But let pastors and presbyters be especially watchful to do this, for their
duty is not only to preach to the people, but to warn and exhort in every
house, wherever they are not effective enough in general instruction. Paul
teaches this when he relates that he taught privately and from house to
house [ <442020> Acts 20:20], and declares himself "innocent of the
blood of all" [verse 26], because he "ceased not to admonish everyone night
and day with tears" [ <442031> Acts 20:31]. For doctrine obtains force
and authority where the minister not only explains to all together what
they owe to Christ, but also has the right and means to require that it
be kept by those whom he has observed are either disrespectful or languid
toward his teaching.
If anyone either stubbornly rejects such admonitions or shows that he
scorns them by persisting in his own vices, after having been admonished
a second time in the presence of witnesses, Christ commands that he be
called to the tribunal of the church, that is, the assembly of the elders,F401
and there be more gravely admonished as by public authority, in order that,
if he reverences the church, he may submit and obey. If he is not even
subdued by this but perseveres in his wickedness, then Christ commands
that, as a despiser of the church, he be removed from the believers’ fellowship
[ <401815> Matthew 18:15,17].
CONCEALED AND OPEN SINS
But because Christ is here speaking only of secret faults, we must postulate
this division: some sins are private; others, public or openly manifest.F402
Of the former, Christ says to every individual: "Reprove him, between you
and him alone" [ <401815> Matthew 18:15]. Paul says to Timothy of open
sins: "Rebuke them in the presence of all, so that the rest may stand in
fear" [ <540520> 1 Timothy 5:20]. For Christ had previously said, "If
your brother has sinned against you" [ <401815> Matthew 18:15]. This
phrase ["against you"] (unless you wish to be contentious) you cannot otherwise
understand than as "with your knowledge alone, no others being aware."
But what the apostle enjoins upon Timothy concerning reproving openly those
who sin openly, he himself follows in the case of Peter. For when Peter
sinned to the point of public scandal, Paul did not admonish him privately
but brought him into the presence of the church [ <480214> Galatians
2:14].
This, then, will be the right sequence in which to act: to proceed in
correcting secret sins according to the steps laid down by Christ; but
in open sins, if the offense is indeed public, to proceed at once to solemn
rebuke by the church.
LIGHT AND GRAVE SINS
Here is another distinction: of sins, some are faults; others, crimes
or shameful acts.F403 To correct these latter ones, we must not only use
admonition or rebuke, but a severer remedy: as Paul shows when he not only
chastises the incestuous Corinthian with words but punishes him with excommunication,
as soon as he has been apprised of the crime [ <460503> 1 Corinthians
5:3 ff.]. Now, therefore, we begin to see better how the spiritual jurisdiction
of the church, which punishes sins according to the Lord’s Word, is the
best support of health, foundation of order, and bond of unity. Therefore,
in excluding from its fellowship manifest adulterers, fornicators, thieves,
robbers, seditious persons, perjurers, false witnesses, and the rest of
this sort, as well as the insolent (who when duly admonished of their lighter
vices mock God and his judgment), the church claims for itself nothing
unreasonable but practices the jurisdiction conferred upon it by the Lord.
Now, that no one may despise such a judgment of the church or regard condemnation
by vote of the believers as a trivial thing, the Lord has testified that
this is nothing but the publication of his own sentence, and what they
have done on earth is ratified in heaven. For they have the Word of the
Lord to condemn the perverse; they have the Word to receive the repentant
into grace [ <401619> Matthew 16:19; 18:18; <432023> John 20:23].
Those who trust that without this bond of discipline the church can long
stand are, I say, mistaken; unless, perhaps, we can with impunity go without
that aid which the Lord foresaw would be necessary for us. Truly, the variety
of uses of this discipline will better show how great the need of it is!
THE PURPOSE OF CHURCH DISCIPLINE
In such corrections and excommunication, the church has three ends in
view. The first is that they who lead a filthy and infamous life may not
be called Christians, to the dishonor of God, as if his holy church [cf.
<490525> Ephesians 5:25-26] were a conspiracy of wicked and abandoned
men. For since the church itself is the body of Christ [ <510124> Colossians
1:24], it cannot be corrupted by such foul and decaying members without
some disgrace falling upon its Head. Therefore, that there may be no such
thing in the church to brand its most sacred name with disgrace, they from
whose wickedness infamy redounds to the Christian name must be banished
from its family. And here also we must preserve the order of the Lord’s
Supper, that it may not be profaned by being administered indiscriminately.F404
For it is very true that he to whom its distribution has been committed,
if he knowingly and willingly admits an unworthy person whom he could rightfully
turn away, is as guilty of sacrilege as if he had cast the Lord’s body
to dogs. On this account, Chrysostom gravely inveighs against priests who,
fearing the power of great men, dare exclude no one. "Blood," he says,
"will be required at your hands. [ <260318> Ezekiel 3:18; 33:8.] If
you fear a man, he will laugh at you; but if you fear God, you will be
revered also among men. Let us not dread the fasces, the purple, the crowns;
here we have a greater power. I truly would rather give my body to death,
and let my blood be poured out, than participate in that pollution."F405
Therefore, lest this most hallowed mystery be disgraced, discretion is
very much needed in its distribution. Yet this can be had only through
the jurisdiction of the church.
The second purpose is that the good be not corrupted by the constant
company of the wicked, as commonly happens. For (such is our tendency to
wander from the way) there is nothing easier than for us to be led away
by bad examples from right living. The apostle noted this tendency when
he bade the Corinthians expel the incestuous man from their company. "A
little leaven," he says, "ferments the whole lump." [ <460506> 1 Corinthians
5:6.] And he foresaw such great danger here that he prohibited all association
with him. "If any brother," he says, "bears among you the name of fornicator,
miser, worshiper of idols, drunkard, or reviler, I do not allow you even
to take food with such a man." [ <460511> 1 Corinthians 5:11 p.]
The third purpose is that those overcome by shame for their baseness
begin to repent. They who under gentler treatment would have become more
stubborn so profit by the chastisement of their own evil as to be awakened
when they feel the rod. The apostle means this when he speaks as follows:
"If anyone does not obey our teaching, note that man; and do not mingle
with him, that he may be ashamed" [ <530314> 2 Thessalonians 3:14 p.].
Likewise, in another passage, when he writes that he has delivered the
Corinthian man to Satan: "that his spirit may be saved in the Day of the
Lord" [ <460505> 1 Corinthians 5:5]; that is (as I interpret it), Paul
gave him over to temporary condemnation that he might have eternal salvation.
But he speaks of "delivering over to Satan" because the devil is outside
the church, as Christ is in the church.F406 Some authorities refer this
phrase to a certain vexing of the flesh,F407 but this seems very doubtful
to me.
6. THE HANDLING OF CHURCH DISCIPLINE IN THE VARIOUS CASES
With these purposes enumerated, it remains for us to see how the church
carries out this part of discipline which falls within its jurisdiction.
To begin with, let us keep the division set forth above: that some sins
are public; others, private or somewhat secret.F408 Public sins are those
witnessed not by one or two persons, but committed openly and to the offense
of the entire church. I call secret sins, not those completely hidden from
men, as are those of hypocrites (for these do not fall under the judgment
of the church), but those of an intermediate sort, which are not unwitnessed,
yet not public.
The first kind does not require the steps which Christ lists [ <401815>
Matthew 18:15-17]; but when any such sin appears, the church ought to do
its duty in summoning the sinner and correcting him according to his fault.
In the second kind, according to that rule of Christ, the case does
not come before the church until the sinner becomes obstinate. When it
has come before the church, then the other division between crimes and
faults is to be observed. For such great severity is not to be used in
lighter sins, but verbal chastisement is enough—and that mild and fatherly—which
should not harden or confuse the sinner, but bring him back to himself,
that he may rejoice rather than be sad that he has been corrected. But
shameful acts need to be chastised with a harsher remedy. Nor is it enough
if he, who by setting a bad example through his misdeed has gravely injured
the church, be chastised only with words; but he ought for a time to be
deprived of the communion of the Supper until he gives assurance of his
repentance. For Paul not only rebuked the Corinthian in words but banished
him from the church, and chided the Corinthians for bearing with him so
long [ <460501> 1 Corinthians 5:1-7].
The ancient and better church kept this procedure while lawful government
flourished. For if anyone had committed a crime that caused offense, he
was ordered first to abstain from partaking of the Sacred Supper, then
to humble himself before God and witness his repentance before the church.
There were, moreover, solemn rites customarily enjoined as marks of repentance
upon those who had lapsed. When these had been performed to the satisfaction
of the church, the penitent was received into grace with laying on of hands,
a reception that Cyprian often calls "peace." He also briefly describes
such a rite. "They do penance," he says, "for a set period; then they come
to public confession and through the laying on of hands of bishop and clergy
receive the right to communion." Although the bishop with his clergy possessed
a power of reconciliation, it required at the same time the consent of
the people, as Cyprian elsewhere shows.F409
7.IN THE ANCIENT CHURCH, DISCIPLINE APPLIED TO ALL OFFENDERS ALIKE
As no one was exempt from this discipline, both princes and common people
submitted to it. And rightly! For it was established by Christ, to whom
it is fitting that all royal scepters and crowns submit. Thus Theodosius,
when he was deprived of the right of communion by Ambrose because of the
slaughter committed at Thessalonica,F410 threw down all his royal trappings;
in church he publicly wept over his sin, which had overtaken him through
others’ deceit, and begged pardon with groaning and tears. For great kings
ought not to count it any dishonor to prostrate themselves as suppliants
before Christ, the King of Kings; nor ought they to be displeased that
they are judged by the church. For inasmuch as they hear almost nothing
but mere flatteries in their courts, it is all the more necessary for them
to be rebuked by the Lord through the mouth of priests. Rather, they ought
to desire not to be spared by the priests, that God may spare them.
In this place I say nothing about those persons through whom this jurisdiction
is to be exercised; for I have discussed this elsewhere.F411 I add only
this: Paul’s course of action for excommunicating a man is the lawful one,
provided the elders do not do it by themselves alone, but with the knowledge
and approval of the church; in this way the multitude of the people does
not decide the action but observes as witness and guardian so that nothing
may be done according to the whim of a few. Indeed, the whole sequence
of the action, besides the calling on God’s name, ought to have that gravity
which bespeaks the presence of Christ in order that there may be no doubt
that he himself presides at his own tribunal.
(Moderation in discipline enjoined, and rigorists confuted, 8-13)
8. SEVERITY AND MILDNESS IN CHURCH DISCIPLINE
But we ought not to pass over the fact that such severity as is joined
with a "spirit of gentleness" [ <480601> Galatians 6:1] befits the church.
For we must always, as Paul bids us, take particular care that he who is
punished be not overwhelmed with sorrow [ <470207> 2 Corinthians 2:7].
Thus a remedy would become destruction. But, from the purpose intended
it would be better to take a rule of moderation. For, in excommunication
the intent is to lead the sinner to repentance and to remove bad examples
from the midst, lest either Christ’s name be maligned or others be provoked
to imitate them. If, then, we look to these things, it will be easy for
us to judge how far severity ought to go and where it ought to stop. Therefore,
when a sinner gives testimony of his repentance to the church, and by this
testimony wipes out the offense as far as he can, he is not to be urged
any further. If he is so urged, the rigor will now exceed due measure.
In this respect we cannot at all excuse the excessive severity of the ancients,
which both completely departed from the Lord’s injunction and was also
terribly dangerous. For when they imposed solemn penance and deprivation
from Holy Communion sometimes for seven, sometimes for four, sometimes
for three, years, and sometimes for life,F412 what could be the result
but either great hypocrisy or utter despair? Likewise, it was not profitable
or consonant with reason that one who had fallen again should not be admitted
to a second repentance, but should be cast out of the church to the end
of his life.F413 Whoever will weigh the matter with sound judgment will
recognize their lack of prudence in this.
However, I rather disapprove the public custom here than accuse all
those who have used it, of whom it is certain that some disliked the practice
but put up with it because they could not correct it. In truth, Cyprian
declares how it was not by his own will that he was so rigorous. "Our patience,"
he says, "and gentleness and humaneness are ready for all comers. I desire
that all return to the church; I long that all our fellow soldiers be gathered
within Christ’s camp and God the Father’s abode.
I forgive all things; I overlook much; in ardent zeal to bring the brotherhood
together, I do not judicially examine in detail the faults committed against
God. In pardoning faults more than I ought I am myself almost at fault.
I embrace with prompt and full affection those returning in repentance,
confessing their sin in making humble and simple satisfaction."F414 Chrysostom
is somewhat harder, yet he speaks as follows: "If God is so kind, why does
his priest wish to seem so rigorous?"F415 We know, moreover, what gentleness
Augustine used toward the Donatists. He did not hesitate to take back to
their bishoprics those who had returned from schism, and that immediately
after repentance!F416 But because a contrary practice had come to prevail,
they were compelled to yield their own judgment, and to follow it.
9. THE LIMITS OF OUR JUDGMENT ACCORDING TO CHURCH DISCIPLINE
This gentleness is required in the whole body of the church, that it
should deal mildly with the lapsed and should not punish with extreme rigor,
but rather, according to Paul’s injunction, confirm its love toward them
[ <470208> 2 Corinthians 2:8]. Similarly, each layman ought to temper
himself to this mildness and gentleness. It is, therefore, not our task
to erase from the number of the elect those who have been expelled from
the church, or to despair as if they were already lost. It is lawful to
regard them as estranged from the church, and thus, from Christ—but only
for such time as they remain separated. However, if they also display more
stubbornness than gentleness, we should still commend them to the Lord’s
judgment, hoping for better things of them in the future than we see in
the present. Nor should we on this account cease to call upon God in their
behalf. And (to put it in one word) let us not condemn to death the very
person who is in the hand and judgment of God alone; rather, let us only
judge of the character of each man’s works by the law of the Lord. While
we follow this rule, we rather take our stand upon the divine judgment
than put forward our own. Let us not claim for ourselves more license in
judgment, unless we wish to limit God’s power and confine his mercy by
law. For God, whenever it pleases him, changes the worst men into the best,
engrafts the alien, and adopts the stranger into the church. And the Lord
does this to frustrate men’s opinion and restrain their rashness— which,
unless it is checked, ventures to assume for itself a greater right of
judgment than it deserves.
10. EXCOMMUNICATION IS CORRECTIVE
For when Christ promises that what his people "bind on earth shall be
bound in heaven" [ <401818> Matthew 18:18], he limits the force of binding
to ecclesiastical censure. By this those who are excommunicated are not
cast into everlasting ruin and damnation, but in hearing that their life
and morals are condemned, they are assured of their everlasting condemnation
unless they repent. Excommunication differs from anathema in that the latter,
taking away all pardon, condemns and consigns a man to eternal destruction;
the former, rather, avenges and chastens his moral conduct. And although
excommunication also punishes the man, it does so in such a way that, by
forewarning him of his future condemnation, it may call him back to salvation.
But if that be obtained, reconciliation and restoration to communion await
him. Moreover, anathema is very rarely or never used. Accordingly, though
ecclesiastical discipline does not permit us to live familiarly or have
intimate contact with excommunicated persons, we ought nevertheless to
strive by whatever means we can in order that they may turn to a more virtuous
life and may return to the society and unity of the church. So the apostle
also teaches: "Do not look upon them as enemies, but warn them as brothers"
[ <530315> 2 Thessalonians 3:15]. Unless this gentleness is maintained
in both private and public censures, there is danger lest we soon slide
down from discipline to butchery.
11. AGAINST WILLFUL EXCESS IN DEMANDING CHURCH DISCIPLINE
This is also a prime requisite for the moderation of discipline, as
Augustine argues against the Donatists: that individual lay-men, if they
see vices not diligently enough corrected by the council of elders, should
not therefore at once depart from the church; and that the pastors themselves,
if they cannot cleanse all that needs correction according to their hearts’
desire, should not for that reason resign their ministry or disturb the
entire church with unaccustomed rigor. For what Augustine writes is very
true: "Whoever either corrects what he can by reproof, or excludes, without
breaking the bond of peace, what he cannot correct—disapproving with fairness,
bearing with firmness—this man is free and loosed from the curse." In another
passage he gives the reason: "All pious method and measure of ecclesiastical
discipline ought ever to look to ‘the unity of the Spirit in the bond of
peace’ [ <490403> Ephesians 4:3], which the apostle orders us to keep
by ‘forbearing one another’ [ <490402> Ephesians 4:2], and when it is
not kept, the medicine of punishment begins to be not only superfluous
but also harmful, and so ceases to be medicine." "He who diligently ponders
these things," Augustine says, "neither neglects severe discipline in the
maintenance of unity, nor by intemperate correction breaks the bond of
fellowship." He indeed admits that not only ought pastors to exert themselves
to the end that no fault may remain in the church, but that every man ought
to strive to the same end according to his strength. And Augustine does
not hide the fact that he who neglects to warn, reprove, and correct evil
men, even though he does not favor them or sin with them, is guilty before
the Lord. But if he plays such a part that he is able to cut the evil men
off from partaking of the sacraments, and does not do so, he sins not in
another’s misdeed, but in his own. Only, Augustine would have that prudence
used which the Lord also requires "lest, when the tares are being uprooted,
the grain be harmed" [ <401329> Matthew 13:29]. From this point he concludes
with Cyprian: "Let a man mercifully correct what he can; let him patiently
bear what he cannot correct, and groan and sorrow over it with love."F417
12. DISRUPTIVE SEVERITY: DONATISTS AND ANABAPTISTS
But Augustine says this because of the overscrupulousness of the Donatists,
who, when they observed faults in the church which the bishops reproved
in words but did not punish with excommunication (because they thought
they could gain nothing in this way), inveighed fiercely against the bishops
as betrayers of discipline and in an impious schism separated themselves
from Christ’s flock. The Anabaptists act in the same way today. While they
recognize no assembly of Christ to exist except one conspicuous in every
respect for its angelic perfection,F418 under the pretense of their zeal
they subvert whatever edification there is. "Such persons," says Augustine,
"not out of hatred of other men’s wickedness but out of fondness for their
own contentions, ensnaring the weak folk by boasting of their own name,
strive either to draw them all to their side or at least to divide them.
Puffed up in their pride, mad in their stubbornness, deceitful in their
slanders, and turbulent in their seditions, they draw the shade of a rigid
severity to hide their lack of the light of truth. Those things which Scripture
enjoins to be done to correct the vices of the brethren with a modest remedy
while sincere love is kept and unity of peace preserved, they seize upon
and turn to the sacrilege of schism and the occasion of cutting off." Thus,
"Satan transforms himself into an angel of light" [ <471114> 2 Corinthians
11:14, cf. Vg.] when, on occasion of just severity, he prompts men to merciless
cruelty, seeking only to corrupt and break the bond of peace and unity.
While this bond remains firm among Christians, all his powers are powerless
to do harm, the mousetraps of his treachery are weakened, and his schemes
of subversions vanish away.F419
13. AUGUSTINE REQUIRES DISCRIMINATION IN DISCIPLINE
Augustine especially commends this one thing: if the contagion of sin
invades the multitude, the severe mercy of a vigorous discipline is necessary.
"For advice to separate," he says, "is vain, harmful, and sacrilegious,
because it becomes impious and proud; and it disturbs weak good men more
than it corrects bold bad ones."F420 And what he there enjoins on others,
he himself has faithfully followed. For, writing to Aurelius, bishop of
Carthage, he complains that drunkenness (so severely condemned in Scripture)
is raging unpunished in Africa, and he advises calling a council of bishops
to provide a remedy. He then adds: "These things, in my judgment, are removed
not roughly or harshly, or in any imperious manner; and more by teaching
than by commanding, more by monishing than by menacing. For so we must
deal with a great number of sinners. But we are to use severity toward
the sins of a few."F421 Yet he does not mean that bishops should on this
account condone public crimes, or remain silent because they cannot punish
them more severely, as he explains afterward. But he wishes the method
of correction to be so tempered that, as far as possible, it may bring
health rather than death to the body. Therefore, he concludes as follows:
"That precept of the apostle on the separation of evil persons must accordingly
by no means be neglected when it can be applied without danger of violating
peace. For he did not wish it to be done otherwise. And this principle
must also be kept: bearing with one another, we should try to keep ‘the
unity of the Spirit in the bond of peace’ [ <460503> 1 Corinthians 5:3-7;
<490402> Ephesians 4:2- 3]?’ F422
(The use and purpose of lasting, private and public: principles to be
guarded in it, 14-18)
14. PUBLIC AND MUTUAL PRACTICE OF PENANCE
The remaining part of discipline, which is not properly contained within
the power of the keys, is where the pastors, according to the need of the
times, should exhort the people either to fasting or to solemn supplications,
or to other acts of humility, repentance, and faith—of which the time,
the manner, and the form are not prescribed by God’s Word, but left to
the judgment of the church. Also, the observance of this part, as it is
useful, was always customary in the early church, even from the days of
the apostles themselves. However, even the apostles were not the first
authors, but took their example from the Law and the Prophets. For we see
there that whenever anything grave occurred, the people were called together,
and supplications and a fast appointed [ <290215> Joel 2:15; <441302>
Acts 13:2-3]. The apostles, therefore, followed what was not new to the
people of God, and what they foresaw would be useful to them. The explanation
of other exercises is similar; by them the people can either be aroused
to duty or kept within duty and obedience. There are examples scattered
through the sacred histories, which there is no need to collect. To sum
them up: whenever a controversy over religion arises which ought to be
settled by either a synod or an ecclesiastical court, whenever there is
a question about choosing a minister, whenever, finally, any difficult
matter of great importance is to be discussed, or again when there appear
the judgments of the Lord’s anger (as pestilence, war, and famine)—this
is a holy ordinance and one salutary for all ages, that pastors urge the
people to public fasting and extraordinary prayers. If anyone declines
to accept the testimonies which can be cited from the Old Testament, as
if inappropriate to the Christian church, the fact remains that the apostles
also followed the same practice. Concerning prayers, however, I think scarcely
anyone will be found who would raise a question. Let us, therefore, say
something about fasting, since very many, while they do not understand
how useful it is, regard it as not very necessary; others also, considering
it superfluous, completely reject it.F423 And, since its use is not well
understood, it can easily lapse into superstition.
15. THE PURPOSE OF FASTING
Holy and lawful fasting has three objectives. We use it either to weaken
and subdue the flesh that it may not act wantonly, or that we may be better
prepared for prayers and holy meditations, or that it may be a testimony
of our self-abasement before God when we wish to confess our guilt before
him.
The first objective does not generally have a place in public fasting,
because all bodies do not have the same constitution, or the same state
of health; therefore, it is more appropriate to private fasting. The second
is common to both. For both the whole church and every individual believer
have need of such preparation for prayers. The third is common likewise.
For it sometimes will happen that God will strike a nation with war, or
pestilence, or some calamity. Under this common scourge, the whole people
ought to accuse themselves and confess their guilt. But if the hand of
the Lord should strike any individual, he ought to do this alone or with
his family. The matter lies primarily in the motive of the heart. But when
the heart is affected as it ought to be, it can hardly help breaking into
outward testimony. And this especially happens if it tends to common edification,
so that all together, by confessing their sin openly, render praise to
the God of righteousness, and urge one another, each by his example.
16. FASTING AND PRAYER
Accordingly, fasting, as it is a sign of self-abasement, has more frequent
use in public than among private individuals even though, as has been said,F424
it is common to both. In so far, therefore, as it concerns the discipline
which we are now discussing, whenever men are to pray to God concerning
any great matter, it would be expedient to appoint fasting along with prayer.
Thus, when the Antiochenes placed their hands upon Paul and Barnabas, the
better to commend their ministry to God, a ministry of great importance,
they joined fasting to prayer [ <441303> Acts 13:3]. Thus, both of these
afterward, when they appointed ministers to churches, were accustomed to
pray with fasting [ <441423> Acts 14:23]. Their sole purpose in this
kind of fasting is to render themselves more eager and unencumbered for
prayer. Surely we experience this: with a full stomach our mind is not
so lifted up to God that it can be drawn to prayer with a serious and ardent
affection and persevere in it. So are we to understand what Luke relates
concerning Anna, that she has served the Lord in fasting and prayers [
<420237> Luke 2:37]. For Luke does not set the worship of God in fasting;
but he means that the holy woman has in this way trained herself to sustained
prayer. Such was Nehemiah’s fast when, with earnest zeal, he prayed God
for the liberation of his people [ <160104> Nehemiah 1:4]. For this
reason, Paul says that believers act rightly if they abstain for a time
from the marriage bed, that they may be left freer for prayer and fasting.
There he joins fasting with prayer as an aid to it, and warns that it is
of no importance of itself except as it is applied to this end [ <460705>
1 Corinthians 7:5]. Then, when in the same passage he instructs married
couples to give one another mutual consideration [ <460703> 1 Corinthians
7:3], it is clear that he is not speaking of daily prayers, but of something
demanding more serious attention.
17. FASTING AND THE PRACTICE OF PENANCE
Again, if either pestilence, or famine, or war begins to rage, or if
any disaster seems to threaten any district and people—then also it is
the duty of the pastors to urge the church to fasting, in order that by
supplication the Lord’s wrath may be averted. For where he causes danger
to appear he warns that he is ready and, so to speak, armed for vengeance.
Therefore, as in ancient times the accused were accustomed to abase themselves
as suppliants with long beard, unkempt hair, and dark clothing, in order
to appeal to the mercy of the judge—so, when we stand before God’s judgment
seat, it redounds to his glory and to edification of the people, and is
also profitable and salutary for us in humble garb to pray that his severity
be averted. And it can be readily inferred from the words of Joel that
this was the custom among the Israelites. For when he orders a trumpet
to be sounded, an assembly to be called, fasting to be appointed, and the
things that follow [ <290215> Joel 2:15-16], he is speaking of matters
received as common custom. A little before, he had said that the trial
of the people’s shameful acts was set, and announced that a day of judgment
was now at hand, and had summoned the accused to plead their cause [cf.
<290201> Joel 2:1]; then he cries out for them to hasten to sackcloth
and ashes, to weeping and fasting [ <290212> Joel 2:12], that is, to
prostrate themselves before the Lord also with outward testimonies. Indeed,
sackcloth and ashes were perhaps more appropriate to those times; but there
is no doubt that meeting and weeping and fasting, and like activities,
apply equally to our age F425 whenever the condition of our affairs so
demands. For since this is a holy exercise both for the humbling of men
and for their confession of humility, why should we use it less than the
ancients did in similar need? We read that not only the Israelite church,
formed and established on the Word of God [ <090706> 1 Samuel 7:6; 31:13;
<100112> 2 Samuel 1:12], but also the Ninevites, who had no teaching
but the preaching of Jonah [ <320305> Jonah 3:5], fasted in token of
sorrow. What reason is there why we should not do the same?
But, you object, this is an external ceremony which, together with others,
ended in Christ. No, it is an excellent aid for believers today (as it
always was) and a profitable admonition to arouse them in order that they
may not provoke God more and more by their excessive confidence and negligence,
when they are chastised by his lashes. Accordingly, Christ, when he excuses
his apostles for not fasting, does not say that fasting is abolished, but
appoints it for times of calamity and joins it with mourning. "The days
will come when the bridegroom is taken away from them." [ <400915> Matthew
9:15; <420534> Luke 5:34-35.]F426
18. THE NATURE OF FASTING
But to avoid any error in the term, let us define what fasting is. For
here we do not understand it simply as restraint and abstemiousness in
food, but as something else. Throughout its course, the life of the godly
indeed ought to be tempered with frugality and sobriety, so that as far
as possible it bears some resemblance to a fast. But, in addition, there
is another sort of fasting, temporary in character, when we withdraw something
from the normal regimen of living, either for one day or for a definite
time, and pledge ourselves to a tighter and more severe restraint in diet
than ordinarily. This consists in three things: in time, in quality of
foods, and in smallness of quantity. By time, I mean that we should carry
out those acts of fasting for the sake of which that fast is appointed.
As, for example, if a man fasts for the sake of solemn prayer, he should
come to it without breaking his fast. Quality consists in that all elegance
should be absent, and that, content with common and baser foods, we should
not whet our palate with delicacies. The rule of quantity in this is that
we should eat more sparingly and lightly than is our custom; only for need,
not also for pleasure.
(Danger of superstition, notions of merit, and hypocrisy in fasting
and the observance of Lent, 19-21)
19. MISCONCEPTIONS OF FASTING
But we must always take especial precaution lest any superstition creep
in, as has previously happened to the great harm of the church. For it
would be much more satisfactory if fasting were not practiced at all, than
diligently observed and at the same time corrupted with false and pernicious
opinions, into which the world repeatedly falls, unless the pastors meet
it with the highest faithfulness and prudence. The first point is that
they should always urge what Joel teaches, that they are to "rend their
hearts, not their garments" [ <290213> Joel 2:13]; that is, they should
admonish the people that God does not greatly esteem fasting of itself,
unless an inner emotion of the heart is present, and true displeasure at
one’s sin, true humility, and true sorrowing arising from the fear of God.
Indeed, fasting is not otherwise useful than when it is joined as a lesser
help to these. For God abominates nothing more than when men try to disguise
themselves by displaying signs and outward appearances in place of innocence
of heart. Therefore, Isaiah very severely inveighs against the Jews’ hypocrisy
in thinking they were satisfying God when they had only fasted, whatever
impiety and impure thoughts they harbored in their hearts. "Is this the
fast that the Lord has chosen?" [ <235805> Isaiah 58:5-6, conflated],
and what follows. Hypocritical fasting, then, is not only a useless and
superfluous weariness but the greatest abomination.
Another evil akin to this, and to be utterly avoided, is to regard fasting
as a work of merit or a form of divine worship. For since fasting is in
itself a thing indifferent, and should have no importance except for the
sake of those ends to which it ought to be directed, a most dangerous superstition
is involved in confusing it with works commanded by God and necessary of
themselves without any other consideration. Such was the delusion of the
Manichees of old. Augustine, in refuting them, teaches clearly enough that
fasting is to be judged solely by those ends which I have mentioned, and
that it is approved by God only if it has reference to this.F427 There
is a third error, not indeed so impious, but still dangerous: to require
it to be kept too strictly and rigidly as if it were one of the chief duties,
and to extol it with such immoderate praises that men think they have done
something noble when they have fasted. In this respect, I dare not wholly
absolve the ancient writers from having sown certain seeds of superstition
and having furnished the occasion of the tyranny which afterward arose.
In them one sometimes comes across sane and wise statements about fasting,
but later one repeatedly meets immoderate praises of fasting, which set
it up among the chief virtues.
20. DEGENERATION OF FASTING IN THE HISTORY OF THE CHURCH
At that time the superstitious observance of Lent had prevailed everywhere,
because the common people thought that in it they were doing some exceptional
service to God, and the pastors commended it as a holy imitation of Christ.F428
On the contrary, it is plain that Christ did not fast to set an example
for others, but to prove, in so beginning to proclaim the gospel, that
it was no human doctrine but actually one sent from heaven [ <400402>
Matthew 4:2]. And the marvel is that such sheer hallucination (which is
refuted so often and with such clear arguments) could creep upon men of
keen judgment. For Christ does not fast often— as he would have to do if
he had willed to lay down a law of yearly fasting—but only once, when he
girded himself for the proclamation of the gospel. Nor does he fast in
human fashion, as would have been fitting if he willed to arouse men to
imitate him; but he shows an example rather to transport all men to admiration
of him than to arouse them with zeal to imitate him. Finally, his reason
for fasting was not different from that which Moses performed when he received
the law at the Lord’s hand [ <022418> Exodus 24:18; 34:28]. For since
that miracle was manifested in Moses to establish the authority of the
law, it ought not to have been omitted in Christ, lest the gospel seem
to yield to the law. But since that time it never entered any man’s mind,
on the excuse of following Moses, to establish such a form of fasting among
the people of Israel. And none of the holy prophets and patriarchs followed
it, even when they had enthusiasm and zeal enough for all pious exercises.
For the statement that Elijah went forty days without food and drink [
<111908> 1 Kings 19:8] only served to apprise the people that he had
been raised up to restore the law, from which almost all Israel had departed.
It was, therefore, mere wrongheaded zeal,F429 full of superstition, that
they justified and painted fasting as the following of Christ.
However, there was amazing diversity in the manner of fasting, as Cassiodorus
relates from the ninth book of Socrates’ history. For the Romans (he says)
had only three weeks, but for them the fast was continuous, except on Sunday
and Saturday. The Illyrians and Greeks had six; others, seven; but fasting
was at intervals. They differed as much in choice of foods: some ate only
bread and water; others added vegetables; still others did not abstain
from fish and fowl; others made no distinction in foods.F430 Augustine
also mentions this difference in his second letter to Januarius.F431
21. DEPRAVED INDULGENCE IN SEASONS OF LASTING
Worse times then followed, and to the misdirected zeal of the people
was added the incompetence and lack of training of the bishops, as well
as their lust for mastery and their tyrannical rigor. Wicked laws were
passed which bind consciences with deadly chains. The eating of meat was
forbidden, as if it would defile a man. Sacrilegious opinions were piled
upon one another, until the depth of all errors was reached. And not to
overlook any depravity, they began, with a completely absurd pretense of
abstinence, to mock God. For the praise of fasting is sought in the most
exquisite delicacies; then no dainties are enough; at no other time is
there greater abundance or variety or sweetness of foods. They think that
they are duly serving God in such and so elegant trappings. I forbear to
mention that they who wish to be esteemed the most holy of men never glut
themselves more foully. To sum up: for them the highest worship of God
is to abstain from meats, and in their place to abound in all sorts of
delicacies. On the other hand, the ultimate impiety, scarcely to be expiated
by death, is for anyone to taste the slightest bit of bacon fat or rancid
meat with dark bread. Jerome tells us that in his day there were certain
men who mocked God with such follies. To avoid eating oil, they arranged
for the most delicate foods to be brought to them from everywhere; indeed,
to do violence to nature, they abstained from drinking water, but had sweet
and costly draughts prepared for them, which they drank not from a cup
but from a shell.F432 What was then a vice among the few is today common
among all the wealthy, so that they fast for no other purpose than to feast
more sumptuously and daintily. But I do not want to waste many words in
a matter so obvious. I say only this, that both in fasts and in all other
parts of discipline the papists have nothing right, nothing sincere, nothing
well-ordered and arranged, to give them occasion to boast, as if anything
remained among them deserving of praise.
(Requirement of clerical celibacy a harmful innovation, 22-28)
22. THE DISCIPLINE OF THE CLERGY AND ITS DEGENERATION
There follows the second part of discipline, which applies particularly
to the clergy. It is contained in the canons that the ancient bishops imposed
upon themselves and their order. Such are these: no cleric should devote
himself to hunting, gambling, or reveling. No cleric should practice usury
or commerce; no cleric should be present at wanton dances—and there are
others of this sort. Penalties were also added to sanction the authority
of the canons so that none might violate them with impunity. For this purpose
the government of his own clergy was committed to each bishop, that he
should rule them according to the canons and keep them to their duty. For
this purpose annual visitations and synods were established to admonish
anyone negligent in office and, if anyone sinned, to punish him according
to his offense. The bishops themselves also had yearly provincial synods—in
the early period twice yearly—by which they were judged as to whether they
had acted at variance from their duty.F433 For if any bishop was too harsh
or violent toward his clergy, the latter could appeal to a synod, even
though only one cleric complained. The severest punishment was that the
one who had sinned should be deposed from office and deprived of communion
for a time. Because this was a permanent system, they used never to dismiss
one synod without setting the place and time of the next.F434 For the convening
of a universal council belonged to the emperor alone, as all the ancient
summonses attest.F435 So long as this severity was in force, the clergy
expected from the people no more by word than they themselves showed by
example and act. Nay, they were much stricter with themselves than with
the people. And it is truly fitting that the common people be ruled, so
to speak, by a gentler and laxer discipline; that the clergy practice harsher
censures among themselves and be far less indulgent toward themselves than
toward others.
There is no need to relate how all this has fallen into disuse, since
today nothing more unbridled and dissolute than this order can be imagined,
and they have broken into such license that the whole world cries out.
I admit that, lest all antiquity should with them seem utterly buried,
they deceive the eyes of the simple with certain shadows, but these come
no nearer to the ancient customs than the ape’s mimicry to that which men
do by reason and planning. There is a memorable passage in Xenophon where
he tells how foully the Persians had degenerated from the ordinances of
their forebears and had lapsed from a strict manner of living to effeminacy
and luxury, but to cover that disgrace, attentively kept the former rites.
For while in the time of Cyrus sobriety and temperance still flourished,
so that there was no need to wipe one’s nose, and it was even thought a
disgrace, among their descendants it remained a religious custom that no
one should blow mucus out of his nostrils, but was permitted to suck it
up and feed within (to the point of putrefaction) the noisome humors which
had been contracted through gluttony. Thus, according to the ancient precept,
it was unlawful to bring drinking bowls to the table; but later merely
to swill so that men needed to be carried away drunk was tolerable. There
was an ordinance to eat but once a day. These good successors did not set
this aside, but were accustomed to continue their drunken revels from noon
to midnight. It was a long-established custom among the Persians, enjoined
by law, that men should complete a day’s journey without eating; but to
avoid weariness, it became the permitted and usual practice to shorten
the journey to two hours.F436 Whenever the papists trot out their degenerate
rules to show their relationship to the holy fathers, this example will
sufficiently reprove their ridiculous imitation, so that no painter could
express it more vividly.
23. PRIESTLY CELIBACY AND ITS CONTRADICTION OF SCRIPTURE
In one thing they are extremely rigid and inexorable—in not permitting
marriage to priests.F437 But it is needless to speak of the extent to which
fornication prevails among them unpunished; and how, relying upon their
foul celibacy, they have become callous to all crimes. Yet this prohibition
clearly shows what a plague all their traditions are. For it has not only
deprived the church of good and fit pastors, but has also brought in a
sink of iniquities and has cast many souls into the abyss of despair. Surely
the forbidding of marriage to priests came about by an impious tyranny
not only against God’s Word but also against all equity. First, to forbid
what the Lord left free was by no means lawful to men. Again, that the
Lord expressly took care by his Word that this freedom should not be infringed
upon is too clear to require a long proof. I pass over the fact that Paul
in many passages wishes a bishop to be a man of one wife [ <540302>
1 Timothy 3:2; <560106> Titus 1:6]. But what could be more forcefully
said than when he declares by the Holy Spirit that in the Last Days there
will be impious men who forbid marriage, and calls them not only impostors
but demons [ <540401> 1 Timothy 4:1,3]? that the prohibition of marriage
is a doctrine of demons is then a prophecy, a sacred oracle of the Holy
Spirit, and by it the Spirit willed from the beginning to arm the church
against dangers?
But they think they have neatly escaped when they twist this sentence
to Montanus, the Tatianists, the Encratites, and other ancient heretics.
They (the papists say) alone condemned matrimony; we do not damn it at
all, but debar from it only the ecclesiastical order, for which we deem
it unfitting.F438 As if this prophecy, even though at first fulfilled in
those heretics, did not apply also to the papists; or as if this childish
quibble were worth listening to, to deny that they prohibit marriage because
they do not prohibit it to all! For it is as if a tyrant should contend
that a law is not unjust when only a part of a city is oppressed with its
injustice!
24. MARRIAGE ENJOINED AND SPIRITUALLY INTERPRETED
They object that the priest should be distinguished from the people
by some mark. As if the Lord had not also foreseen in what ornaments priests
ought to excel! Thus they blame the apostle for the disturbed order and
disfigured comeliness of the church, who, when he sketched the perfect
pattern of the good bishop, dared put marriage among the other endowments
which he required in him. I know how they interpret this [ <540302>
1 Timothy 3:2; <560106> Titus 1:6], namely, that a man who had a second
wife must not be chosen.F439 And I admit that this is no new interpretation,
but from its context it is plainly false.F440 For Paul immediately prescribes
what sort the wives of bishops and deacons need to be [ <540311> 1 Timothy
3:11].
Paul lists marriage among the virtues of the bishop; the papists teach
that it is an intolerable fault in the church order. And, please God, not
content with this general blame, they call it in their canons uncleanness
and pollution of the flesh.F441 Let every man ponder from what workshop
these things have come! Christ deems marriage worthy of such honor that
he wills it to be an image of his sacred union with the church [ <490523>
Ephesians 5:23-24, 32]. What more splendid commendation could be spoken
of the dignity of marriage? With what shamelessness will that be called
unclean or defiled in which a likeness of Christ’s spiritual grace shines
forth!
25. REFUTATION OF AN OPPOSING SCRIPTURAL ARGUMENT
Now, although their prohibition so clearly conflicts with God’s Word,
they still find something to defend it in Scripture. The Levitical priests,
whenever their turn to minister came, had to sleep apart from their wives
in order to be pure and unspotted to handle sacred things [cf. <092105>
1 Samuel 21:5 ff.]. Therefore, it would be very unseemly for our sacred
rites—which are much nobler and occur daily—to be administered by married
men. As if the role of the gospel ministry and the Levitical priesthood
were one and the same! For the Levitical priests as antitypes F442 represented
Christ, who, mediator of God and men [ <540205> 1 Timothy 2:5], by his
perfect purity was to reconcile the Father to us. But though sinners cannot
in every respect express the pattern of his holiness, in order to make
at least a sketch of it, they were ordered to purify themselves beyond
the custom of men when they approached the sanctuary. For then they properly
represented Christ, because they appeared at the Tabernacle (the image
of the heavenly judgment seat) as peacemakers to reconcile the people to
God. Because the pastors of the church do not play this part today, it
is pointless to compare them with the priests. Therefore, the apostle boldly
proclaims, without exception, that marriage is honorable among all men,
but fornicators and adulterers are left to God’s judgment [ <581304>
Hebrews 13:4]. And the apostles themselves prove by their example that
marriage is not unworthy of the holiness of ally office, however excellent.F443
For Paul is witness that they not only kept their wives but took them about
with them [ <460905> 1 Corinthians 9:5].
26. THE ANCIENT CHURCH AND CELIBACY
Then, it was an astonishing shamelessness: on their part to peddle this
ornament of chastity as something necessary. This they did to the deep
disgrace of the ancient church, which, while abounding in an excellent
knowledge of God, still more excelled in holiness. For if they do not heed
the apostles (they are accustomed sometimes to treat them with outright
contempt), please, then, what will they do with all the ancient fathers,
who certainly not only tolerated marriage in the order of bishops but also
approved it?F444 Did they then promote a foul profanation of sacred things,
inasmuch as the Lord’s sacraments were not duly celebrated among them?
Indeed, there was agitation in the Council of Nicaea to require celibacy.
For there are always superstitious little fellows who dream up something
new to win admiration for themselves. But what was decreed? Paphnutius’
opinion was accepted, who declared that it was chastity for a man to cohabit
with his own wife.F445 Therefore, marriage remained sacred among them;
and it caused them no shame, nor was it thought to cast any spot upon the
ministry.
27. LATE DEVELOPMENT OF THE REQUIREMENT OF CELIBACY
Then those times followed when the too superstitious admiration of celibacy
became prevalent. After this came those frequent and unrestrained rhapsodic
praises of virginity, so that scarcely any other virtue was commonly believed
to compare with it. And although marriage was not condemned as unclean,
still its dignity was so weakened and its holiness so obscured that a man
who did not refrain from it seemed not to aspire to perfection with enough
strength of purpose. Hence those canons by which first, men who had come
to the rank of priests were forbidden to contract marriage; next, it was
forbidden for any but celibates or those who, along with their wives, had
renounced the marriage bed to be taken into that order. I admit that these
regulations, because they seemed to bring reverence to the priesthood,
were also received with great approbation in antiquity. But if my adversaries
claim antiquity against me, my first answer is that this freedom of bishops
to be married existed both under the apostles and for some centuries afterward
[ <540302> 1 Timothy 3:2]. The apostles themselves, and those pastors
of prime authority who followed in their place, used this freedom without
any difficulty. We ought to hold the example of the earlier church of greater
importance than to judge as unlawful or unseemly what then was accepted
with praise and was customary. Secondly, that age which with immoderate
affection for virginity began to discriminate against marriage did not
impose the law of celibacy upon priests as a thing necessary of itself,
but because a celibate was preferred to a married man. And lastly, I answer
that they did not require it in such a way that by necessity and force
they compelled celibacy of those who were not fitted to keep continence.
For while they punished fornications with very severe laws, in the case
of those who contracted marriage they decreed only that they give up their
office.F446
28. ABUSES UNDER THE RULE OF CELIBACY
Therefore, whenever the defenders of this new tyranny seek the pretext
of antiquity in defense of their celibacy, we shall have to require of
them that they restore that ancient chastity in their priests; that they
remove adulterers and fornicators; that they do not allow those to whom
they forbid an honorable and modest use of the marriage bed to run unpunished
into every sort of lusts; that they restore that now abandoned discipline
by which all wantonness may be restrained; and that they free the church
from this most shameful wickedness with which it has so long been defaced.
When they concede this, then we shall have to admonish them once more not
to claim as obligatory that which, being free, depends on its usefulness
to the church.
Yet I do not say this because I believe that under any condition room
ought to be given for these canons which cast the fetters of celibacy over
the ecclesiastical order; but I do so in order that the wiser ones may
understand with what effrontery our foes, in the name of antiquity, defame
holy wedlock in priests.
As far as the fathers whose writings remain are concerned, when they
speak from their own opinion, none, bexcept Jerome,F447 has so spitefully
impugned the honorableness of marriage. We shall be content with Chrysostom’s
tribute alone, because, since he was a particular admirer of virginity,
he cannot be regarded as more profuse than the others in commendation of
marriage. But here are his words: "The first degree of chastity is sincere
virginity; the second, faithful marriage. Therefore, the second sort of
virginity is the chaste love of matrimony."F448
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The Large Catechism
by Martin Luther
The Eighth Commandment.
Thou shalt not bear false witness against thy neighbor...exception see
GREEN text
Over and above our own body, spouse, and temporal possessions, we have
yet another treasure, namely, honor and good report [the illustrious testimony
of an upright and unsullied name and reputation], with which we cannot
dispense. For it is intolerable to live among men in open shame and general
contempt. Therefore God wishes the reputation, good name, and upright character
of our neighbor to be taken away or diminished as little as his money and
possessions, that every one may stand in his integrity before wife, children,
servants, and neighbors. And in the first place, we take the plainest meaning
of this commandment according to the words (Thou shalt not bear false witness),
as pertaining to the public courts of justice, where a poor innocent man
is accused and oppressed by false witnesses in order to be punished in
his body, property, or honor.
Now, this appears as if it were of little concern to us at present;
but with the Jews it was quite a common and ordinary matter. For the people
were organized under an excellent and regular government; and where there
is still such a government, instances of this sin will not be wanting.
The cause of it is that where judges, burgomasters, princes, or others
in authority sit in judgment, things never fail to go according to the
course of the world; namely, men do not like to offend anybody, flatter,
and speak to gain favor, money, prospects, or friendship; and in consequence
a poor man and his cause must be oppressed, denounced as wrong, and suffer
punishment. And it is a common calamity in the world that in courts of
justice there seldom preside godly men.
For to be a judge requires above all things a godly man, and not only
a godly, but also a wise, modest, yea, a brave and bold man; likewise,
to be a witness requires a fearless and especially a godly man. For a person
who is to judge all matters rightly and carry them through with his decision
will often offend good friends, relatives, neighbors, and the rich and
powerful, who can greatly serve or injure him. Therefore he must be quite
blind, have his eyes and ears closed, neither see nor hear, but go straight
forward in everything that comes before him, and decide accordingly.
Therefore this commandment is given first of all that every one shall
help his neighbor to secure his rights, and not allow them to be hindered
or twisted, but shall promote and strictly maintain them, no matter whether
he be judge or witness, and let it pertain to whatsoever it will. And especially
is a goal set up here for our jurists that they be careful to deal truly
and uprightly with every case, allowing right to remain right, and, on
the other hand, not perverting anything [by their tricks and technical
points turning black into white and making wrong out to be right], nor
glossing it over or keeping silent concerning it, irrespective of a person's
money, possession, honor, or power. This is one part and the plainest sense
of this commandment concerning all that takes place in court.
Next, it extends very much further, if we are to apply it to spiritual
jurisdiction or administration; here it is a common occurrence that every
one bears false witness against his neighbor. For wherever there are godly
preachers and Christians, they must bear the sentence before the world
that they are called heretics, apostates, yea, seditious and desperately
wicked miscreants. Besides the Word of God must suffer in the most shameful
and malicious manner, being persecuted blasphemed, contradicted, perverted
and falsely cited and interpreted. But let this pass; for it is the way
of the blind world that she condemns and persecutes the truth and the children
of God, and yet esteems it no sin.
In the third place, what concerns us all, this commandment forbids all
sins of the tongue whereby we may injure or approach too closely to our
neighbor. For to bear false witness is nothing else than a work of the
tongue. Now, whatever is done with the tongue against a fellow-man God
would have prohibited, whether it be false preachers with their doctrine
and blasphemy, false judges and witnesses with their verdict, or outside
of court by lying and evil-speaking. Here belongs particularly the detestable,
shameful vice of speaking behind a person's back and slandering, to which
the devil spurs us on and of which there would be much to be said. For
it is a common evil plague that every one prefers hearing evil to hearing
good of his neighbor; and although we ourselves are so bad that we cannot
suffer that any one should say anything bad about us, but every one would
much rather that all the world should speak of him in terms of gold, yet
we cannot bear that the best is spoken about others.
Therefore, to avoid this vice we should note that no one is allowed
publicly to judge and reprove his neighbor, although he may see him sin,
unless he have a command to judge and to reprove. For there is a great
difference between these two things, judging sin and knowing sin. You may
indeed know it, but you are not to judge it. I can indeed see and hear
that my neighbor sins, but I have no command to report it to others. Now,
if I rush in, judging and passing sentence, I fall into a sin which is
greater than his. But if you know it, do nothing else than turn your ears
into a grave and cover it, until you are appointed to be judge and to punish
by virtue of your office.
Those, then, are called slanderers who are not content with knowing
a thing, but proceed to assume jurisdiction, and when they know a slight
offense of another, carry it into every corner, and are delighted and tickled
that they can stir up another's displeasure [baseness], as swine roll themselves
in the dirt and root in it with the snout. This is nothing else than meddling
with the judgment and office of God, and pronouncing sentence and punishment
with the most severe verdict. For no judge can punish to a higher degree
nor go farther than to say: "He is a thief, a murderer, a traitor," etc.
Therefore, whoever presumes to say the same of his neighbor goes just as
far as the emperor and all governments. For although you do not wield the
sword, you employ your poisonous tongue to the shame and hurt of your neighbor.
God therefore would have it prohibited that any one speak evil of another
even though he be guilty, and the latter know it right well; much less
if he do not know it, and have it only from hearsay. But you say: Shall
I not say it if it be the truth? Answer: Why do you not make accusation
to regular judges? Ah, I cannot prove it publicly, and hence I might be
silenced and turned away in a harsh manner [incur the penalty of a false
accusation]. "Ah, indeed, do you smell the roast?" If you do not trust
yourself to stand before the proper authorities and to make answer, then
hold your tongue. But if you know it, know it for yourself and not for
another. For if you tell it to others, although it be true, you will appear
as a liar, because you cannot prove it, and you are, besides acting like
a knave. For we ought never to deprive any one of his honor or good name
unless it be first taken away from him publicly.
False witness, then, is everything which cannot be properly proved.
Therefore, what is not manifest upon sufficient evidence no one shall make
public or declare for truth; and in short, whatever is secret should be
allowed to remain secret, or, at any rate, should be secretly reproved,
as we shall hear. Therefore, if you encounter an idle tongue which betrays
and slanders some one, contradict such a one promptly to his face, that
he may blush thus many a one will hold his tongue who else would bring
some poor man into bad repute from which he would not easily extricate
himself. For honor and a good name are easily taken away, but not easily
restored.
EXCEPTION:
Thus you see that it is summarily forbidden to speak any evil of our
neighbor, however the civil government, preachers, father and mother excepted,
on the understanding that this commandment does not allow evil to go unpunished.
Now, as according to the Fifth Commandment no one is to be injured in body,
and yet Master Hannes [the executioner] is excepted, who by virtue of his
office does his neighbor no good, but only evil and harm, and nevertheless
does not sin against God's commandment, because God has on His own account
instituted that office; for He has reserved punishment for His own good
pleasure, as He threatens in the First Commandment, -- just so also, although
no one has a right in his own person to judge and condemn anybody, yet
if they to whose office it belongs fail to do it, they sin as well as he
who would do so of his own accord, without such office. For here necessity
requires one to speak of the evil, to prefer charges, to investigate and
testify; and it is not different from the case of a physician who is sometimes
compelled to examine and handle the patient whom he is to cure in secret
parts. Just so governments, father and mother, brothers and sisters, and
other good friends, are under obligation to each other to reprove evil
wherever it is needful and profitable.
But the true way in this matter would be to observe the order according
to the Gospel, Matt. 18, 15, where Christ says: If thy brother shall trespass
against thee, go and tell him his fault between thee and him alone. Here
you have a precious and excellent teaching for governing well the tongue,
which is to be carefully observed against this detestable misuse. Let this,
then, be your rule, that you do not too readily spread evil concerning
your neighbor and slander him to others, but admonish him privately that
he may amend [his life]. Likewise, also, if some one report to you what
this or that one has done, teach him, too, to go and admonish him personally
if he have seen it himself; but if not, that he hold his tongue.
The same you can learn also from the daily government of the household.
For when the master of the house sees that the servant does not do what
he ought, he admonishes him personally. But if he were so foolish as to
let the servant sit at home, and went on the streets to complain of him
to his neighbors, he would no doubt be told: "You fool, what does that
concern us? Why do you not tell it to him ?" Behold, that would be acting
quite brotherly, so that the evil would be stayed, and your neighbor would
retain his honor. As Christ also says in the same place: If he hear thee,
thou host gained thy brother. Then you have done a great and excellent
work; for do you think it is a little matter to gain a brother? Let all
monks and holy orders step forth, with all their works melted together
into one mass, and see if they can boast that they have gained a brother.
Further, Christ teaches: 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. So he whom it concerns is always to be treated
with personally, and not to be spoken of without his knowledge. But if
that do not avail, then bring it publicly before the community, whether
before the civil or the ecclesiastical tribunal. For then you do not stand
alone, but you have those witnesses with you by whom you can convict the
guilty one, relying on whom the judge can pronounce sentence and punish.
This is the right and regular course for checking and reforming a wicked
person. But if we gossip about another in all corners and stir the filth,
no one will be reformed, and afterwards when we are to stand up and bear
witness, we deny having said so. Therefore it would serve such tongues
right if their itch for slander were severely punished, as a warning to
others. If you were acting for your neighbor's reformation or from love
of the truth, you would not sneak about secretly nor shun the day and the
light.
All this has been said regarding secret sins. But where the sin is quite
public so that the judge and everybody know it you can without any sin
avoid him and let him go, because he has brought himself into disgrace,
and you may also publicly testify concerning him. For when a matter is
public in the light of day, there can be no slandering or false judging
or testifying; as, when we now reprove the Pope with his doctrine, which
is publicly set forth in books and proclaimed in all the world. For where
the sin is public, the reproof also must be public, that every one may
learn to guard against it.
back to top
Thus we have now the sum and general understanding of this commandment,
to wit, that no one do any injury with the tongue to his neighbor, whether
friend or foe, nor speak evil of him, no matter whether it be true or false,
unless it be done by commandment or for his reformation, but that every
one employ his tongue and make it serve for the best of every one else,
to cover up his neighbor's sins and infirmities, excuse them, palliate
and garnish them with his own reputation. The chief reason for this should
be the one which Christ alleges in the Gospel, in which He comprehends
all commandments respecting our neighbor, Matt. 7, 12: Whatsoever ye would
that men should do to you, do ye even so to them.
Even nature teaches the same thing in our own bodies, as St. Paul says,
1 Cor. 12, 22: Much more, those members of the body which seem to be more
feeble are necessary; and those members of the body which we think to be
less honorable, upon these we bestow more abundant honor; and our uncomely
parts have more abundant comeliness. No one covers his face, eyes, nose,
and mouth, for they, being in themselves the most honorable members which
we have, do not require it. But the most infirm members, of which we are
ashamed, we cover with all diligence; hands, eyes, and the whole body must
help to cover and conceal them. Thus also among ourselves should we adorn
whatever blemishes and infirmities we find in our neighbor, and serve and
help him to promote his honor to the best of our ability, and, on the other
hand, prevent whatever may be discreditable to him. And it is especially
an excellent and noble virtue for one always to explain advantageously
and put the best construction upon all he may hear of his neighbor (if
it be not notoriously evil), or at any rate to condone it over and against
the poisonous tongues that are busy wherever they can pry out and discover
something to blame in a neighbor, and that explain and pervert it in the
worst way; as is done now especially with the precious Word of God and
its preachers.
There are comprehended therefore in this commandment quite a multitude
of good works which please God most highly, and bring abundant good and
blessing, if only the blind world and the false saints would recognize
them. For there is nothing on or in entire man which can do both greater
and more extensive good or harm in spiritual and in temporal matters than
the tongue, though it is the least and feeblest member.
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BOOK OF DISCIPLINE
(NOTE BY PeaceMakers.Net-this is not a perfect document or procedure,
yet it's the best we've found to date. As time permits we will make notations
where there may be disagreements and/or need for clarification.)
CHAPTER I
THEOLOGY OF CHURCH DISCIPLINE
1. The basis of all church discipline is the free love of God in Christ
expressed in both mercy and judgment. The purpose of discipline is to bring
about the reconciliation of man to God and man to man and to engage the
people of God in the ministry of reconciliation, and to promote the peace,
purity, and edification of the Church. Christian discipline is discipleship;
it is the response of loving commitment to God in Christ as Lord that learns
from Him as it obediently seeks to carry on His mission in the world. Under
the rule of Christ expressed through the Church, discipline is that submission
that frees the Christian for more effective service. Such service by the
Church in the world demands a disciplined individual and corporate life.
Each Christian is incorporated into the disciplined community and is responsible
under its government for the total ministry of the body as the body is
responsible for each individual and group in the Church. In this mutual
responsibility, all are held accountable for the sake of the task of the
whole body of Christ, remembering that each individual and group is finally
responsible not to a church court, but to God.
2. Discipline is never to be perverted into the impossible and unnecessary
effort to gain the gift of salvation, into a source of pride, or into the
nourishing of the life of the Church as an end in itself. Whereas a certain
structure is essential for the disciplined life, the mission of the Church
is primary, and the rule of discipline is not rigid but open to change
that will better accomplish this mission according to the Scriptures.
3. In this context of discipline, the Church, under the authority of
the Lord, disciplines or guides, instructs, and controls its members and
courts to enable them to serve God more effectively. The exercise of discipline
is made necessary by the need more fully to reconcile Christian individuals
or groups to God and one another, to prevent mercy from becoming a soft
and finally cruel indulgence, and to control those whose words and actions
may seriously hinder the witness of the whole body of Christ. Whereas each
Christian has a responsibility for discipline, corporate discipline exercised
in the name of the Church is to be undertaken only by the church courts
of session, presbytery, and General Synod.
4. The constant responsibility of any church court to a situation calling
for discipline is contrition by the court itself. The court will search
for any ways in which what the court has done or failed to do has contributed
to the problem requiring discipline. True contrition leads to that repentance
which will cause the court to confess its own sin and need for forgiveness
and to be more responsible. The court will submit itself constantly to
the will of the Lord in searching the Scriptures and in prayer.
5. The court is to restrain the words and actions of those under its
jurisdiction according to the particular circumstances. The criterion for
corrective discipline is the teaching of the Scriptures and the standards
of the Church. This is summed up in the good news that in response to God's
love, the Christian loves God and his neighbor as himself and is engaged
in the mission of the Church. Every effort will be made to accomplish any
needed restraint by constructive criticism and verbal persuasion. If these
means fail, then necessary censures will be employed in proportion to the
offense and in consideration of all the circumstances.
6. In all things, the church court shall seek the repentance and restoration
of the individual or group involved consistent with the higher responsibility
of the court to carry on Christ's work in the most effective way.
CHAPTER II
OFFENSES AND CENSURES
A. OFFENSES
1. An offense is anything in the principles or practice of a church
member or court which is contrary to the Holy Scriptures, the Constitution
of the Associate Reformed Presbyterian Church, and the Westminster Confession
of Faith and Catechisms.
2. Offenses are either personal or general, private or public but all
offenses, being sins against God, are grounds for discipline. A personal
offense is a violation of the law of God in the way of wrong done to some
particular person or persons, including one's own self. A general offense
is a violation of the law of God not directed against any particular person.
Private offenses are those known only to an individual or, at most, to
a few persons. Public offenses are those which are generally known.
B. CENSURES
(See Chapter VII on the Application of Censures)
1. There are five ascending degrees of church censure: admonition, rebuke,
suspension, deposition, and expulsion. When a lesser censure fails to reclaim
the offender, the court shall consider the infliction of a higher degree
of censure.
(a) Admonition is kindly reproving an offender,
warning him of his guilt and danger, and exhorting him to refrain from
such conduct in the future.
(b) Rebuke is a reprimand, a strong, authoritative
expression of disapproval by a church court.
(c) Suspension is temporary exclusion from receiving
the sacraments or from a church office or from both. This censure becomes
necessary when more serious offenses have been committed or when, notwithstanding
admonition or rebuke, an offense is persistently repeated.
(d) Deposition is depriving an officer of the Church
of his office.
(e) Expulsion is the judicial dismissal of an offender
from membership in the church. This fearful censure is to be passed only
for such errors or violations of the law of God as are grossly inconsistent
with the Christian faith, or for obstinate persistence in grave offenses
in the face of milder censures. Its purpose, like all censures, is to reclaim
the member for Christ's service.
2. The censures of the Church are in no case to be employed for any
selfish or vindictive purpose.
CHAPTER III
JURISDICTION
1. Original jurisdiction over church members, including non-communing
members, and over elders and deacons as officers, is vested in the session
of the congregation to which they belong.
2. Original jurisdiction over ministers is vested in the presbytery
to which they belong.
3. In cases where the court having original jurisdiction is unable or
unwilling to exercise jurisdiction, the next higher court may assume original
jurisdiction upon demonstration of sufficient cause having been shown to
the higher court.
4. A higher court has appellate jurisdiction in all cases appealed from
a lower court.
5. Jurisdiction over members and ministers remains in the proper church
court until the person involved comes under the jurisdiction of another
church body.
6. Jurisdiction over members ceases upon their expulsion. Original jurisdiction
by the presbytery over ministers ceases upon their deposition.
CHAPTER IV
PRIVATE PROCEDURE
1. When a personal offense has been committed, whether the offense is
public or private in nature, the injured party shall use the means prescribed
by our Lord for bringing the offender to a recognition of his wrong and
shall exhaust every effort to effect a reconciliation.
(a) He shall go in the spirit of Christian love
and forgiveness and endeavor to reconcile the trouble between himself and
the one who has committed the offense. (Matthew 18: 15).
(b) If the breach cannot be healed privately, the
injured party is to take with him one or more other members of the Church
and repeat the effort to effect a reconciliation. (Matthew 18:16).
(c) After a reasonable time, if it appears that
the efforts to effect a reconciliation are in vain, the matter may be referred
to the church court which has jurisdiction. (Matthew 18:17).
2. Personal offenses satisfactorily settled between the parties concerned
are not, as a rule, to be inquired into by the church court. Judicial process
by a church court, however, is not to be precluded in such cases where
the personal offense is so generally known or of such a nature as to require
judicial investigation.
3. In all cases of private offense, any one to whom the offense is known
shall endeavor to effect a reconciliation without disturbing the peace
of the Church.
4. An informer who has not taken these previous steps to effect a reconciliation
is himself to be considered worthy of censure.
5. In certain cases, the person to whom the offense is known, before
making any effort to remove it, may desire to obtain the counsel and assistance
of the pastor or some officer in the Church. To seek such counsel and assistance
in order to remove the offense privately is not only not censurable, but
in some cases highly proper. (PMI:such counsel is fundamentally to use
God's Word to search the heart of the person seeking counsel [Matthew 7
& Galatians 6], Biblically consider the nature of alleged offense-and
if it should be overlooked or pursued, and Biblical procedures to effect
reconciliation.)
6. It is the duty of pastors and other session members to endeavor earnestly,
according to the spirit of the Lord's command, to handle all private offenses
that may come to their knowledge and maintain the peace which is often
disturbed by public process.
7. The peace and purity of the Church is best maintained when private
offenses are resolved by the parties immediately involved and kept confidential.
CHAPTER V
COURT PROCEDURE
A. PROCEDURE FOR JUDICIAL PROCESS
1. Judicial procedure is the orderly succession of legal proceedings
in accordance with those principles and rules set forth in the Constitution
of the Associate Reformed Presbyterian Church, and specifically in this
Book of Discipline.
2. Offenses which are brought before a church court are those of a public
and general nature or personal and private offenses that cannot be settled
in a private way.
3. Whenever any charge of offense is referred to a church court for
decision, the court shall, before even hearing the charge, determine whether
every reasonable and appropriate effort has been made to settle the matter
in a more private way.
4. Judicial process against an alleged offender shall not be instituted
unless some reliable person or persons make the charge and undertake to
substantiate it, or unless the court finds it necessary for the good of
the persons involved and/or the Church to investigate the alleged offense.
5. If there is any doubt in the minds of two or more members of the
court regarding whether the alleged offender is censurable or whether there
is sufficient evidence to substantiate the charge, a committee shall be
elected by the court to ascertain whether all required preliminary steps
have been taken, whether there are probable grounds for an accusation,
and whether, if charges are proved, they will constitute a censurable offense.
(a) In its investigation, the committee (or the
court) is to exercise great caution when charges rest chiefly on the testimony
of persons who are or have been at enmity with the accused, who have the
reputation of being untruthful or quarrelsome, or who have prospect of
some temporal advantage from the charges.
(b) Anyone who brings charges shall be previously
warned that if there is a failure to show reasonable grounds for the charges,
the accuser may himself be censured for slander. The committee (or the
court) will drop any charges based on rumors or other common report unless
some particular offense is specified, is widely believed, and raises a
strong possibility of the guilt of the accused.
(c) If the committee finds that the case does not
require judicial process or that there is insufficient evidence to substantiate
the charge, the committee will recommend that the matter be dropped. If
the investigation indicates that charges should be made, the committee
shall prepare the charges for presentation to the court.
6. A person who may consider himself injured by a rumor, more or less
current, may request an investigation for his own vindication. If the court
grants the request, it may elect a special committee to make the investigation
and report in writing. A record of the results may conclude the matter.
If the committee finds that charges should be made, it shall prepare the
charges for presentation to the court.
7. Before proceeding with any judicial process, the court, or a committee
appointed by the court, should seek by private conference with the accused
to avoid, if possible, the need for actual judicial process.
8. If the offender confesses, the way is clear for the court either
to restore him or to impose such censure as the welfare of the offender
and/or the Church may require.
9. The original and only parties in a case of process are the accuser
and the accused. The prosecution is always initiated by a court in the
name of the Associate Reformed Presbyterian Church. The prosecutor is always
the representative of the Church, whether he voluntarily brings the charge
and is permitted by the court to prosecute it or whether he is a member
of the court appointed by the court to act as prosecutor. In appellate
courts, the parties are known as appellant and appellee.
10. When the judicial process is initiated, the court shall appoint
one or more of its members (in a case before the session, any communing
member of that congregation may serve) as a prosecuting committee to prepare
the indictment and conduct the case in all its stages in whatever court
until the final decision is reached. Any appellate court before which the
case is pending may appoint one or more of its own members to assist in
the prosecution. No one is to be admitted as prosecutor who is personally
biased or at enmity with the accused, who is not of good reputation, or
who may have some temporal advantage in view.
11. When any church officer has been cited for process, all his official
functions may be suspended at the discretion of the court pending the trial,
but this shall not be construed as a censure.
12. In any trial neither the accused, his counsel, nor the prosecutor
shall perform any function of a voting member of the court.
13. Prosecution for the alleged offense should begin as soon as possible,
but it must begin within one year from the time of the alleged commission
of the offense or from the date it is reported to the court of jurisdiction.
(PMI: We must emphasize Matthew 5:23-24 " Therefore if thou bring
thy gift to the altar, and there rememberest that thy brother hath ought
against thee; Leave there thy gift before the altar, and go thy way; first
be reconciled to thy brother, and then come and offer thy gift.")
14. The accused person may appear on his own behalf, or if he prefers,
he may be represented by any member or members of the Church subject to
the jurisdiction of the court. Any counsel appearing before the court must
sign a statement that he has not and will not accept any fee or other emolument
beyond necessary expense for any service rendered as counsel for defense
or prosecution.
15. If the accused is absent and not represented by counsel, the court
shall appoint as counsel one or more members of the Church subject to the
jurisdiction of the court.
16. It is incumbent on every member of a court engaged in the trial
of offenders to bear in mind the injunction: "if a man is overtaken in
any trespass, you who are spiritual should restore him in a spirit of gentleness.
Look to yourself, lest you too be tempted" (Galatians 6:l) (PMI:
"And why beholdest thou the mote that is in thy brother's eye, but considerest
not the beam that is in thine own eye?" Matthew 7:3)
17. Every charge must be presented to the court in writing and must
state the alleged offense with the specifications of the facts relied upon
to sustain the charge. Each specification shall declare, as far as possible,
the time, place, and circumstances of the commission of the alleged offense,
and shall be accompanied with the names of the witnesses and the titles
of records and documents to be cited for its support.
18. When an offense, alleged to have been committed at a distance, is
not likely otherwise to become known to the court having jurisdiction,
it is the duty of the court within whose bounds the offense occurred, after
satisfying itself that there is reasonable grounds of accusation, to send
notice to the court having jurisdiction.
19. A charge shall not allege more than one offense. Several charges
against the same person, however, with the specifications under each of
them, may be presented to the court at the same time and may be tried together.
A vote on each charge must be taken separately.
B. TRIAL PROCEDURE
1. Before beginning a trial, the court shall decide whether it shall
try the case or refer the judicial case for hearing and decision to a judicial
commission elected by it.
2. Judgment shall not be rendered in a case by any members of a court
or commission who can benefit personally from the decision, who is closely
related to either party, who had been active for or against either party
in the matter embraced in the charge, who has personal enmity toward either
party, or who has prejudged the case. Any member may be challenged by either
party at and only at the first opportunity when the court meets for trial.
The decision about the challenge shall be made by the remaining members
of the court. (PMI: Sound advice but not Biblically required-especially
if the member is considered by all to be above reproach and Godly and are
willingly submissive to the member's stewarship of Christ's authority.)
3. When the court begins consideration of an alleged offense, the charge
and specifications shall be read. Except by consent of both parties, the
only other actions to be taken at the first meeting of the court shall
be:
(1) To appoint the prosecution committee,
(2) to furnish the accused with a copy of the charge
and specifications including the times, places, and circumstances, if possible,
and with the names of all witnesses then known and titles of records and
documents that may be offered in support of the charge,
(3) to cite all parties and their witnesses to appear
and be heard at another meeting for the trial, which, except in an appellate
court, shall not be sooner than two weeks after such citation.
4. The citation must specify the name of the accused, the court before
which he is to appear, the time, and place. It is to be accompanied with
a copy of the charge. The citations shall be issued and signed by the court's
moderator and/or clerk, who shall also furnish citations for such witnesses
as either party shall name. The accused shall not be required to disclose
the names of his witnesses. (PMI:We're unclear as to the foundation of
not disclosing the names of the accused's witnesses) Citations are issued
only to members of this denomination. Other persons can only be requested
to attend. Citations shall be served personally or by registered mail to
the last known place of residence. Before proceeding to trial, it must
be clear that all citations have been served as indicated. If anyone who
is a member of the denomination fails to obey the citation, he shall be
cited a second time. The second citation shall include notice that if he
does not appear and plead and/or testify at the time appointed, unless
providentially hindered (which he must make known to the court), he shall
be considered guilty of disobedience and contempt and may be censured for
that offense. The time allowed for responding to a second citation shall
be set by the court with proper regard for all the circumstances.
5. When an accused person refuses to appear or plead after a second
citation, the court shall enter the fact on its records, together with
the nature of the offense charged, and the person shall be suspended from
the sacraments and/or any office held in the Church. When the censure of
suspension is imposed upon an accused person for refusing to appear or
plead, the court will ordinarily proceed no further with the trial. It
may, however, if circumstances require it, and if it is sure the citation
was received, proceed to trial on the merits, despite the absence of the
accused, and impose whatever censure it finds warranted. In this event
counsel would be appointed to represent the interest of the accused person
during the trial.
6. At the meeting when the citations are returnable, the accused may
request a change in the time of meeting because of inability to be present
or because of the need for additional time to prepare his defense. The
accused or his counsel shall appear. He may file objections and be heard
on the regularity of the organization, the jurisdiction of the court, the
right of any member to participate in the trial, the sufficiency of the
charges and specifications in form or legal effect, or any other substantial
objections affecting the order or regularity of the proceeding. The court
shall consider all such preliminary objections or charges which do not
change their general nature. If the proceedings are found in order and
the charges, if proved, are censurable, the accused shall be called to
plead "guilty" or "not guilty." If the plea is "guilty," the court may
deal with him according to its discretion. If the plea is "not guilty,"
or if the accused declines to answer, a plea of "not guilty" shall be entered
on the record, and the trial shall proceed.
7. The following trial order shall be observed:
(1) The moderator or commission chairman shall charge
the court to recollect and regard their high responsibility as judges of
a court of Jesus Christ.
(2) The indictment shall be read and the answer
of the accused heard.
(3) The witnesses for the prosecutor and then those
for the accused shall be examined, with either party being entitled to
call rebuttal witnesses.
(4) The parties shall be heard - first the prosecutor
and then the accused - and the prosecutor shall close.
(5) The prosecutor and the accused, their counsel
and all non-members of the court shall withdraw, the roll shall be called,
and then members may express their opinion in the case.
(6) A ballot vote shall be taken on each charge
separately, with a majority necessary to convict.
(7) Keeping in mind that the purpose is to correct
and restore and not to punish as an end in itself, the court shall determine
what censure, if any, shall be inflicted.
(8) The parties shall be recalled, the verdicts
announced, and judgments entered on the records. It is then in order at
once, in any court except the highest, to give notice of appeal. Such notice
must be filed with the moderator or clerk of the court within two weeks
after adjournment of the court.
8. Before or during the trial of a case prior to completion of receiving
all evidence, any member of the court who expresses his opinion on its
merits to either party or to any member of the court, or to any person
not a member of the court, or who absents himself from any session without
the permission of the court for reasons satisfactory to the entire court,
shall be thereby disqualified from taking part in subsequent sessions.
9. If there are questions as to order or evidence arising in the course
of the trial, the questioning parties shall have an opportunity to be heard.
The question shall be decided by the moderator, or chairman, subject to
an appeal to the court to be determined without debate.
10. At any stage of the trial the court may decide by a vote of two-thirds
of the members present to sit in private session with all non-voting members
excluded.
11. The charge and specifications, the plea, all the testimony, and
the judgment shall be entered on the minutes of the court. The minutes
shall also include all the acts and orders of the court relating to the
case, with the grounds therefore together with any notice of appeal, with
the grounds therefore. All of this, together with the evidence in the case
duly filed and authenticated by the clerk, shall constitute the record.
The parties shall be allowed copies of the whole record at their own expense,
if they request them. In case of appeal, the lower court shall transmit
the record, or a certified copy, to the higher court. Nothing not contained
in the record shall be taken into consideration by the higher court without
consent of the parties in the case. After the final decision in a higher
court, its judgment shall be sent down to the court in which the case originated.
C. GENERAL PROCEDURE
1. If the convicted party refuses to submit to the censure, the court
may impose a higher censure for disobedience.
2. The court shall use its own judgment as to when it is necessary to
pronounce sentence in public. When the ends of public edification can be
as well served, private censure is to be preferred.
3. A church officer under process shall retain the right to deliberate
and vote in other matters unless suspended by the court until completion
of investigation and/or trial.
4. Church courts are to be careful not to involve in the shame and severity
of a judicial process errors and irregularities which do not strike at
the vitals of doctrinal and practical godliness and/or which may be removed
by private admonition and reproof.
5. Whenever a church officer willfully and habitually fails to be engaged
in the regular discharge of his official functions, it shall be the duty
of the court having jurisdiction, at a stated meeting, to inquire into
the cause of such dereliction, and, if necessary, to institute judicial
proceedings against him for breach of his covenant engagement. In such
a case, the clerk shall, under the order of the court, forthwith deliver
to the individual concerned a written notice that, at the next stated meeting,
the question of his being so dealt with is to be considered. This notice
shall distinctly state the grounds for this proceeding. The party thus
notified shall be heard in his own defense. If the court decides that his
neglect proceeds from his want of acceptance to the Church, or from his
lack of interest in the work of his office, it may divest him of his office
without censure, even against his will, a majority of two-thirds being
necessary for this purpose. The Church officer may appeal from this decision
as if he had been tried after the usual forms.
6. When a presbytery divests a minister of his office without censure,
his church shall be declared vacant; but when he is suspended from office,
it shall be left to the discretion of the presbytery whether the censure
includes the dissolution of the pastoral relation.
CHAPTER VI
WITNESSES AND EVIDENCE
1. Every court shall be its own judge as to who shall be admitted as
witnesses in a case. Either party has the right to challenge any witness
that may be called to the stand, giving his reasons for the challenge,
and the court shall decide whether the witness shall be allowed to testify.
2. The accused party may be allowed, but shall not be compelled, to
testify and no inference of guilt may be drawn from his failure to testify,
on the demand of the accused. (PMI: This is not Biblical-based on Ephesians
4, unity in Christ is above all-even self protection)
3. The credibility of witnesses, or the degree of credit to be given
to their testimony, may be affected by relationship to either of the parties,
by interest in the result, by want of proper age, by weakness of understanding,
by defect in any of the senses, by enmity to the accused, by personal character,
and by various other circumstances to which the court should carefully
attend and for which it should make due allowance in its decision.
4. Private writings and printed publications, the genuineness and authorship
of which are clearly established, shall be received as evidence of the
author's opinion.
5. Husbands and wives, parents and children, shall not be required to
testify against each other. (PMI: This is not Biblical-unity in Christ
is above even the family-shouldn't Christian family members be equally
concerned of Biblical correction, reconciliation etc.?-yes they should!)
6. The records of a church court, or any part of them, whether original
or transcribed, attested by the moderator and the clerk, or by either of
them, shall be received as legal evidence in any other court.
7. Where it may not be practicable for witnesses to appear at the trial,
the court may request another court to take their evidence or it may appoint
a commission for this purpose, due notice in either case being given to
the opposite party. Evidence thus taken shall be received as if taken in
the presence of the court.
8. The testimony of a witness in a different case in which the accused
was not a party and had no opportunity to cross-examine shall not be admitted
as evidence of the truth of the matters to which the witness testified.
9. Hearsay evidence is not to be received except when it would be admitted
in courts of law. (PMI: This is not wise to use the secular model but rather
the Church should establish the model upon God's word. All alleged
offenses are to be established upon the direct witness/observation of witnesses,
Deuteronomy 17. Deuteronomy 19:5 establishes for all sins [other than false
doctrine/prictices] at least two witnesses must have direct knowledge.)
10. No private knowledge possessed by members of the court shall be
allowed to influence their decision. A member of the court who is called
on to testify in the case may not vote on any matter in the trial except
with the approval of both parties. (PMI: may have some value but definitely
not Biblically required)
11. Circumstantial evidence may be received either to corroborate positive
testimony or as conclusive when it is of such character as to produce full
conviction on the mind of the court.
12. When a charge depends entirely upon the testimony of witnesses,
at least two credible witnesses shall be necessary to establish the charge.
But the testimony of one witness corroborated by good circumstantial evidence,
may be considered sufficient to establish the charge when there is no conflicting
evidence.
13. In cases of common report, the testimony of several different witnesses
to different acts of the same kind may be considered sufficient to establish
the charge.
14. If after trial before any court new testimony is discovered which
the accused believes important, it is his right to ask a new trial and
it is within the power of the court to grant his request. No person who
has been found innocent, however, shall be re-tried for that same offense.
(PMI: This is not Biblical-any new testimony, judged valuable, by and/or
for any person, that may render Biblical justice-must be heard, at any
time.)
15. If in the prosecution of an appeal, new testimony is offered, which,
in the judgment of the appellate court, has an important bearing on the
case, it is proper for the court to refer the case to the lower court for
a new trial, or, with the consent of parties, to take testimony and proceed
with the case.
16. Before giving his testimony, every witness is to be solemnly admonished
by the moderator or chairman, that his testimony is given as before the
Lord and that he is to tell the truth, the whole truth, and nothing but
the truth. (PMI: If a false witness rise up against any man
to testify against him {that which is} wrong; Then both the men,
between whom the controversy {is}, shall stand before the Lord, before
the priests and the judges, which shall be in those days; And the
judges shall make diligent inquisition: and, behold, {if} the witness {be}
a false witness, {and} hath testified falsely against his brother; Then
shall ye do unto him, as he had thought to have done unto his brother:
so shalt thou put the evil away from among you. Deuteronomy 19:15-19)
17. Witnesses who have not yet been examined shall not be present during
the examination of another witness if either party demands their exclusion.
18. Witnesses are to be examined in the presence of the accused or his
counselor, who are at liberty to cross-examine them. The same privilege
belongs to the prosecutor and to every member of the court. All questions
are to be asked with the permission of the moderator or chairman, and no
frivolous or non-pertinent questions are to be allowed.
19. The testimony of each witness is to be taken down in writing, mechanically
reproduced and read to him for his approval and signature, and then filed
among the permanent records of the court.
20. If the testimony taken during the trial proves an offense properly
denominated by another name than that charged in the accusation, the accused,
while he is to be acquitted of the specific charge of the accusation, may
be found guilty of that which appears in the proof.
CHAPTER VII
APPLICATION OF CENSURES
1. When a court shall have completed its deliberation concerning an
accused offender and shall have found him guilty, the court, unless it
has received a written notice of appeal within two weeks after the decision
has been rendered, shall proceed to apply the appropriate censure. All
censures may be administered or announced in the absence of the offender,
but not without due notice having been given the offender. As in previous
judicial proceedings, the court shall, in the application of censures,
remind itself that the purpose of Christian discipline is the redemption
of the offender.
2. Admonition: this censure is to be administered in private.
3. Rebuke: where the offense is private, or where the witness of the
church will not be injured thereby, the rebuke shall be in private. But
where the offense is public, the rebuke shall ordinarily be pronounced
in public. In either case, a statement of the offense shall accompany any
rebuke.
4. Suspension: this censure should generally be indefinite in its duration,
continuing until the person suspended gives such evidence of repentance
as may warrant its repeal. The good of the offender and/or the Church may
require that the offender be suspended for a definite length of time, even
though he confesses his sin and gives evidence of repentance. This censure
should, as a rule, be announced in the Church by a representative of the
court. If in the judgment of the court, however, the good of the offender
and/or the Church requires, this censure may be administered privately.
5. Deposition: the censure of deposition is to be announced in the Church
by a member of the court. The censure of deposition passed on a pastor
shall be publicly read to his congregation by a representative of the presbytery,
who shall then declare the pulpit vacant. Only in rare cases of gross offense,
the good of the offender and/or the Church may require that the offender,
even though he confesses his sin and manifests repentance, be deposed from
office. Except in such cases, deposition is to preceded by suspension to
give time for careful consideration before deposition is imposed.
6. Expulsion: the officiating minister shall read the decision of the
court in the presence of the congregation and recount the steps taken in
the case, showing the necessity of this censure. He is then to lead the
congregation in prayer for both the church court and the offender. After
the announcement of the censure, he is to instruct the members of the church
that expulsion does not destroy the bonds of natural and civil relations.
Nor does expulsion relieve them from their Christian responsibility to
witness to the love of God to the expelled person. The session, when it
considers this censure necessary, may refer the matter, along with a full
record of the proceeding, the evidence in the case, and its recommendations,
to the presbytery. The presbytery may then order such censures as it deems
proper to be imposed by the session.
7. In all cases of censure by lower church courts, the offender shall
be advised of his right of appeal to a higher court.
CHAPTER VIII
WITHDRAWALS
A. MINISTERS
1. When a minister unites with another denomination without a letter
of transfer, his presbytery, after assuring itself of his withdrawal, shall
remove his name from the roll and record his withdrawal and his ministerial
standing. When the interest and the honor of the Church requires, the presbytery
shall inform the body with which the minister has connected as to his ministerial
standing.
2. If a minister notifies the presbytery that he can no longer adhere
to the standards of the Church due to a change in his doctrinal views,
the presbytery shall endeavor to resolve his difficulties. Upon failure
to resolve, the presbytery shall grant the minister a certificate indicating
his relationship to the presbytery, stating reasons for his separation
from the presbytery, enter the facts on the record, and remove the minister's
name from the roll.
3. If a minister desires release from the office of the ministry, he
shall notify presbytery. The presbytery shall consider his request and
being satisfied that the reasons for release are sufficient, shall without
censure, grant the request and enter the facts upon the record.
4. In the event a minister ceases entirely to exercise the duties of
his office, devoting himself to other pursuits without satisfactory reason,
the presbytery shall endeavor to persuade him to return to his work of
the ministry. If unsuccessful in their persuasion, the minister's name
shall be removed from the roll with entry of the facts upon the record.
These circumstances may constitute a censurable offense.
5. In the event a minister becomes involved in areas of work outside
the normal bounds of General Synod, his presbytery shall have the responsibility
of determining his voting status.
B. ELDERS AND DEACONS
1. If an elder or deacon decides that he is unable to discharge the
duties of his office or that for some other reason his service is not for
the good of the congregation, he shall so notify the session. The session,
if unable to resolve these difficulties, shall release the officer from
his duties, either temporarily or permanently, as conditions dictate. The
recorded facts and action taken by the session shall be reported to the
presbytery.
2. If an elder or deacon ceases entirely to exercise the duties of his
office, the session shall endeavor to persuade him to perform his duties.
If unsuccessful in their persuasion, the name of the officer shall be removed
from the roll of officers with entry of the facts upon the record. These
circumstances may constitute a censurable offense.
3. Under circumstances in which the session feels incompetent to act
on such cases, the matter, including a full statement of facts, shall be
referred to the presbytery for action.
C. CHURCH MEMBERS
1. A member uniting with another church body without a certificate of
transfer shall have his name removed from the roll of the congregation
after the session assures itself of this change of membership. (PMI: and
shall petition the other church for a meeting of it's stewards of Christ's
authority and the member to discuss the spiritual standing of that member.)
2. A church member shall notify the session if his doctrinal views have
so changed that he can no longer adhere to the standards of the Church.
The session, if failing in its attempts to change his views, shall make
record of the facts and remove his name from the roll. (PMI: and shall
petition the other church for a meeting of it's stewards of Christ's authority
and the member to discuss the spiritual standing of that member.)
3. If a member habitually absents himself from the communion table and
gives other convincing evidence of indifference to his religious obligations,
he shall be privately admonished. Should private admonition fail, the session
shall apply whatever higher censure it deems necessary.
4. The congregation shall normally be informed of any withdrawal or
removal of a church member's name from the roll by censure. (PMI: and should
that member attend/join another church we shall petition the other church
for a meeting of it's stewards of Christ's authority and the member to
discuss the spiritual standing of that member.)
5. The session shall endeavor to communicate with members who have moved
beyond the geographic boundaries of the congregation. Such members shall
be retained on the roll so long as interest in the congregation is maintained.
After one year the session may either drop such names from the roll or
transfer members to the list of inactive members.
CHAPTER IX
RESTORATION
1. Restoration is the culmination of the element of mercy in the discipline
of the Church; therefore, it is to be regarded as the goal of judgment.
There is no degree of guilt which automatically precludes the restoration
of an offender to full church privileges, following satisfactory evidence
of repentance and reformation.
2. An offender is to be restored by the same authority which censured
him or by the authority of a higher court.
3. The act of restoration may be publicly announced or privately conveyed.
The court shall determine the option based on the good of the offender
and/or the Church.
4. An offender desiring restoration shall make application to the court
by which he was censured, acknowledging his offense and expressing his
desire to be restored to the privileges of the Church. The necessity of
initiative on the part of the offender is in no manner to be seen as releasing
the Church from its responsibility in pursuing the repentance and restoration
of the offender.
5. The Court is to consider carefully the request of the offender with
the evidence of his repentance; and if satisfied of his sincerity and of
the earnestness of his purpose to live a Christian life, the court is to
remove the sentence and to restore him to the privileges of the Church.
6. In the case of expulsion, when the session has referred the matter
to the presbytery for the ruling on the censure imposed, the session shall
in like manner refer the restoration to the presbytery along with the evidence
in the case. The presbytery, if satisfied of the sincerity of the offender's
repentance, shall issue a warrant to the session for the act of restoration.
7. An officer who has been suspended or deposed from office and has
had the privileges of the Church suspended is to be restored to the church
privileges on satisfactory evidence of repentance. He is not to be restored
to the exercise of his office until such time that the witness of the Church
will not be impaired by such restoration. (PMI: must requalify Biblically
as a Deacon or Elder-inclusive of above reproach)
8. When an offender has been restored he is, as one forgiven through
Christ who claims God's covenant promises, to be received by the Church
as a brother.
CHAPTER X
PROCEDURE FOR TRANSFER OF JURISDICTION
A. INTRODUCTION
1. Transfer of jurisdiction to a higher court is provided in order to
remedy, in an orderly way, wrongs that may be done. When those who had
no concern in the origin of proceedings review and confirm or amend the
proceedings judgments, the possibility of permanent wrongs is reduced as
much as our present imperfect state allows.
2. The decisions of all church courts, with the exception of the highest,
are subject to investigation by a higher court. The decision of the lower
court may be brought before the higher court by review, reference, appeal,
complaint, or declinature
B. REVIEW
1. The records of all lower courts are subject to the review of the
next higher court at any time the higher court shall require.
2. In reviewing the records of a lower court, it is proper for the higher
court to examine: first, whether the proceedings have been constitutional
and regular; second, whether the proceedings have been equitable, faithful,
and prudent; third, whether the proceedings have been properly recorded.
3. The review may be conducted by a committee of the court which shall
make its report at the meeting at which it was appointed. If any censure
or correction appears to be necessary, the members of the lower court present
shall be heard in defense, and then the higher court shall make its judgment
on the matter. This judgment shall be entered both on the records of the
court and on the records reviewed.
4. If the review indicates irregular proceedings which require correction,
the lower court shall be required to review and correct its proceedings,
and to report the correction to the higher court as soon as possible.
5. No judicial decision shall be reversed by a court sitting in review
unless the decision is regularly brought to the court by appeal or complaint.
6. If, however, the higher court is advised of unrecorded neglect and/or
irregularities of a lower court, it shall cite the lower court to appear
and answer the charges. If the charges are found to be true, the higher
court shall impose such censures and give such orders as it may judge necessary
in the case.
C. REFERENCE
1. A reference is a written representation made by a lower court to
a higher court for advice or other action on a matter pending before a
lower court.
2. Among proper subjects for reference are matters which are new, delicate,
or difficult; which have produced a serious division among the members
of the lower court; or with which a number of the members are so connected
as to render it improper for them to sit in judgment.
3. In making a reference the lower court may ask either for advice or
for final disposition of the matter referred. In case of referral for advice,
the effect is to suspend the judgment of the lower court. In the case of
referral for trial decision, the effect is for the lower court to relinquish
jurisdiction to the higher court.
4. A reference may be presented to the higher court by one or more representatives
appointed by the lower court for this purpose, and it should be accompanied
with the records necessary for proper understanding and consideration of
the matter referred.
5. In cases of reference for advice the higher court ought, as a rule,
to give the advice asked for. It may, however, in cases of reference for
decision, decline to give judgment, and remit the whole case, with or without
advice, to the court referring it.
6. Notice of reference must be given to parties concerned in the case,
and all evidence should be duly prepared and in readiness so that the higher
court may be able to hear and issue the case with as little delay as possible.
D. APPEALS
1. An appeal is a legal proceeding by which a case is brought from a
lower to a higher court for rehearing. The effect of an appeal is to suspend
all further proceedings in the case, including the sentence, until the
case has been finally decided in a higher court. If a sentence of suspension
or deposition be appealed from, however, it shall be considered in force
until the matter is decided.
2. An appeal can normally be made only by an accused party, called the
appellant, who has submitted to a regular trial. An appellant who has not
submitted to a regular trial is not entitled to an appeal.
3. An appeal can be made only to the next higher court, except with
the express consent of that court.
4. An appeal may be made either from a definite sentence or from any
particular part of the proceedings. The grounds for an appeal include matters
such as any irregularity in the proceedings of the lower court; hindrance
of procedural rights; refusal of reasonable indulgence to a party on trial;
receiving improper or declining to receive proper evidence; rendering a
decision before all testimony is taken; evidence for bias or prejudice
in the case; and an unjust or mistaken sentence.
5. The appellant must make his appeal, together with the reasons for
it, in writing, either to the court hearing his case before it adjourns
or to the moderator or the clerk of that court within ten days after the
judgment appealed from is pronounced. The appeal, however, should not be
refused if reasons for unavoidable delay can be demonstrated.
6. The appellant shall lodge his appeal, with the reasons for it, with
the clerk of the higher court prior to the beginning of its next regular
meeting. The clerk of the lower court appealed from shall send the full
record of the case or a certified copy to the higher court by the same
time.
7. Evidence that has come to light at the first trial may be presented
by either the appellant or appellee in an appeal.
E. COMPLAINTS
1. A complaint is a representation made to a higher court in respect
to a decision of the lower court regarded as being irregular or unjust.
2. It differs from an appeal in that it does not suspend proceedings
in the case and is the privilege of any one under the jurisdiction of the
court. In judicial cases, however, a party declining to appeal shall not
be allowed to enter a complaint.
3. Complaints are usually to be entertained only where the complainants
do not have the right of appeal or where an appeal is refused.
4. A complaint brings the whole proceedings of the lower court in the
case under review of the higher, and if the complaint is found to be well
grounded, the higher court may not only reverse the decision of the lower
court, either in whole or in part, but may also subject it to such censure
as the case may require.
5. The same rules of procedure are to be allowed in complaints as in
appeals.
F. DECLINATURE
1. A declinature is the refusal of a party under process to submit to
trial by that particular court.
2. Declinature is warrantable where the court betrays unfairness or
partiality; where it prejudices the case; where it goes beyond its lawful
authority; or where it permits persons closely related to either party,
at enmity with either party, or who have themselves been active as parties
to sit and vote in the case after they have been challenged.
3. A declinature is to be admitted by a court only when it is accompanied
with reasons and notice of appeal. It in no case ends the matter, but only
removes it by appeal to the higher court, where it is to be considered
according to the rules already given.
CHAPTER XI
MATTERS UNPROVIDED FOR
Any matters of discipline or details of process not provided for are
left to the judgment of the court having jurisdiction in the case. The
court, however, is to be governed by the general principles and rules set
forth in the Constitution of the Associate Reformed Presbyterian Church,
and specifically in this Book of Discipline.
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Maintained by Leland R. Beaudrot leland@arpsynod.org
* The links to PeaceMakers and The Christian Court were insterted in
this page taken directly from the ARPC's website and in no way makes a
statement of endorsement or association by any organization concerning
another.
For a copy of the full Standards of the Associated Reformed Presbyterian
Church:Call 864.232.8297
A search of Associate Reformed Presbyterian brought me to our Book of
Discipline attached to your home page. I agree that it is a good process
for church discipline, I wish we ARPs used it more faithfully. You may
want to see our new home page at http://www.arpsynod.org .
PeaceMakers.net |
