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For the purpose of illustrating to the common reader the views of the ancient church respecting this interesting and important subject, together with the motives which led to the observance of this system of discipline as detailed above, a recapitulation is inserted in the words of the popular author of whose labors we have taken occasion frequently to avail ourselves in the progress of this work.
That treatment was characterised by a rigor and an impartiality to which the discipline of succeeding ages has seldom furnished a parallel; and indeed it is not wonderful, that they who adopted such extraordinary means to prevent the introduction of vicious or unworthy men into the church, should have been equally anxious for the stern and unsparing exclusion of all who were afterwards found wanting in the requisite qualities of faith and holiness. Whatever other faults the primitive Christians fell into at different periods, at no time did they lay themselves open to the imputation of laxity. On the contrary, so much did a severe and inflexible virtue regulate the terms of membership, during the whole period within which they flourished, that no sin, whether of that scandalous description that outrages every feeling of decency, or of that milder character that implies only an inconsistency with the spirit of the gospel, was allowed to pass, without receiving a due measure of censure or condemnation. Each successive age, though it added in many other respects to the religious observances of the preceding, transmitted the ancient discipline of the church unimpaired to posterity, and endeavored to preserve the christian society as a sacred enclosure, within whose precincts nothing unclean or unholy was permitted to enter or continue.
This severe and protracted discipline, through which offenders, in the primitive church, were required to pass, – though several outward ceremonies usually entered as elements into the observance, was reckoned essentially a discipline of the mind; and it was as different from the bodily mortification, in which the votaries of Papal Rome comprise the whole duty of penitents, as the life-giving spirit is from the senseless form. Two grand and important objects were contemplated in its appointment, – the one to check every sin in the bud, and prevent the contagion of an evil example; for so jealous were the good and holy Christians of primitive times, of the least dishonor being done to their heavenly Master, or the smallest reproach being cast on his cause, that they lost no time in excluding from their society every one who refused compliance with the precepts of the gospel, or was not adorned with the fruits of its genuine and consistent disciples: – the other was to afford penitents sufficient time to prove the sincerity of their sorrow, and to satisfy the church of their well-founded claims to enjoy its clemency and be restored to its privileges. It was the more necessary to adopt those measures of precaution, that in the days of primitive Christianity, multitudes, who from the ranks of idolatry came over to Christianity, retained a strong predilection for their early indulgences and habits, and were the occasion, by their vices and their crimes, of doing injury to the cause they embraced, to an extent of which we can scarcely form any idea. Accordingly, those who, under the pressure of severe sickness, or in the immediate prospect of death, were absolved and admitted to peace and communion, were, in the event of their recovery, required to place themselves again in that stage of their discipline at which they had arrived when arrested by their indisposition, And to complete the course in due order, as if no interruption had occurred; while, on the other hand, the sins of some were considered as of so black a hue, and involving such enormous guilt, that a life-time appearing far too short a time to enable them to bring forth fruits meet for repentance, they were doomed by a law, as unalterable as the laws of the Modes and Persians, to live and die under the ban of the church. In regard to those cases where penitents, in the progress of their trials, relapsed into sin, they were degraded to a lower rank, and obliged to enter on the task of probation anew, – an obligation, however, which, in such circumstances, was at once a punishment, and a favor granted to them as an act of grace, in the spirit of christian tenderness, – disposed to forbear a little longer with their weakness. But when a person who had gone through the routine of penitential observances, and was restored to the privileges of full communion, repeated his crime, or was convicted of another, the opportunity of again placing himself in the order of penitents was inflexibly denied, and no importunities or tears on his part, – no influence nor intercession on that of others, could open the gates of the church, which thenceforth were for ever shut against him.
Jamieson, pp. 147–150
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