in part, the substitutc as a rule of faith, jects for which Churches were originally for the records of inspiration,-in any instituted,-all these are advantages not such case, it became the duty of all those to be lightly thrown away. But the unwho perceived the inroads of such errors, avoidable absence of any of these advanto aim at the reformation of them; and tages, not only is not to be imputed to when all or any of the Spiritual Pastors them as a matter of blame, but, by imposof such a Church obstinately stood out ing the necessity, creates the right, and against reform, to throw off their subjec- the duty, of supplying their deficiencies tion to persons so abusing their sacred as they best can. Much as they may reoffice, and, at all events, reform them- gret being driven to the alternative, they selves as they best could. It is as plain ought not to hesitate in their decision, a duty for men so circumstanced to obey when their choice lies between adherence their Heavenly Master, and forsake those to the human Governors of a Church, who have apostatized from Him, as it and to its divine Master;-between “the would be for the loyal portion of a gar- form of Godliness, and the power thererison of soldiers to revolt from a general of;"-between the means and the end;— who had turned traitor to his King, and was betraying the city into the enemy's hands. So far from being rebellious subjects in thus revolting, they would be guilty of rebellion if they did not. In like manner, the very circumstances in which such a Body of reformers, as I have been alluding to, are placed, confer on them that independence which they would have been unjustifiable in assuming wantonly. The right is bestowed, and the duty imposed on them, of separation from the unreformed, which, under opposite circumstances, would have been-schismatical. They are authorized, and bound, by the very nature of their situation either to subsist as a distinct Community, or to join some other Church ;* even as the vitality which Nature has conferred on the scion of a tree, enables it, when cut off from the parent stock, either to push forth fresh roots of its own, or to unite, as a graft, with the stock of some kindred tree. It is for men so circumstanced to do their best according to their own deliberate judgment, to meet their difficulties, to supply their deficiencies, and to avail themselves of whatever advantages may lie within their reach. If they have among their number Christian Ministers, of several Orders, or of one Order,-if they can obtain a supply of such from some other sound Church, or if they can unite themselves to such a Church with advantage to the great ultimate ob * An instance of this was very recently afforded by the people of Zillerthal, in the Austrian dominions; who, being deliberately convinced of the errors of the Church in which they had been brought up, underwent, in consequence of their refusal of compliance, a long series of vexatious persecution, and ultimately forsook their home, and found refuge and freedom of conscience in the territory of Prussia. between unbroken apostolical succession of individuals, and uncorrupted Gospel principles. § 37. Persons so situated ought to be on their guard against two opposite mistakes: the one is, to underrate the privileges of a Christian Community, by holding themselves altogether debarred from the exercises of such powers as naturally and essentially belong to every Community; the other mistake is to imagine that whatever they have an undoubted right to do, they would necessarily be right in doing. In no other subject perhaps would such a confusion of thought be likely to arise, as is implied by the confounding together of things so different as these two. Although the legislature (as I have above remarked) has an undoubted right to pass, or to reject, any Bill, a man would be deemed insane who should thence infer that they are equally right in doing either the one or the other. So also the Governors of a Church are left, in respect of ordinances and regulations not prescribed or forbidden in Scripture, to their own judgment; but they are bound to act according to the best of their judgment. What is left to their discretion is not therefore left to their caprice; nor are they to regard every point that is not absolutely essential, as therefore absolutely indifferent. They have an undoubted right, according to the principles I have been endeavouring to establish, to appoint such Orders of Christian Ministers, and to allot to each such functions, as they judge most conducive to the great ends of the Society; they may assign to the whole, or to a partion of these, the office of ordaining others as their successors; they may appoint under the title of Patriarch, Archbishop, one superintendent of the rest, or several; Bishop, Moderator, or any other that they may prefer; they may make the appoint MISTAKES TO WHICH MORAL REFORMERS ARE LIABLE. % 67 ment of them for life, or for a limited pe- The mistakes however, which I have riod,―by election, or by rotation, with been alluding to, have been not unfrea greater, or less extensive, jurisdiction; quently made in what relates to the powers and they have a similar discretionary possessed by Christian Communities, and power with respect to Liturgies, Festivals, the mode of exercising these powers. Ceremonies, and whatever else is left at For instance, at the time of the great large in the Scriptures. Reformation, some Bodies of Christians Now to infer that all possible deter-found themselves without any Bishop minations of these and similar points among their number; and formed what would be equally expedient, and equally are called Presbyterian Churches. Some wise, and good, would be an absurdity members accordingly of these Churches so gross that in no other case, not con- have felt themselves called upon in selfnected with religion, would men need defence to decry Episcopacy, as a form even to be warned against it. In fact, it of Government not instituted by the Aposwould go to do away the very existence of tles, and, consequently, as one which all any such attributes as "wisdom"-" pru- Christians are bound to reject. Erronedence," "discretion," "judgment," &c. ous as, I am convinced, their premise was, altogether for there is evidently no room they were, on the above principles, still for the exercise of them in matters not more erroneous in drawing that concluleft to our choice, and in which the course sion from it. Others of them again lawe are to pursue is decided for us, and mented their want of Episcopacy; condistinctly marked out, by a higher Author-sidering that form of government as havity; nor again is there any room for them ing the apostolical sanction, and consein matters in which there is not a right quently, as obligatory and indispensable and a wrong, —a better and a worse; and to be retained, when possible; but to where the decision is a matter of total them, unattainable, from the interruption indifference; as in the choice between of episcopal succession. And while some two similar sheets of paper to begin writ- persons presume to exclude all Presbyteing on, when both are lying within one's rians from the pale of Christ's universal reach. The sole province of prudent and Church-professing at the same time, in cautious deliberation is in cases which are words, what they virtually nullify by their left to our decission, and in which interpretations, that " Holy Scripture conmay make a better or a worse decision. tains all things necessary to salvation," And yet I should not wonder if some per- others again compassionate and sympasons were to take for granted that any thize with the supposed unavoidable deone who does not presume at once to ex- ficiency in the Presbyterian Churches. clude from the Gospel covenant all pro- Now that all these parties are mistaken fessed Christians who do not strictly con- in their views (though a mere mistake, form to what we regard as the purest pri- when not accompanied with a want of mitive practice, and to deny altogether charity, is not deserving of severe centhe validity of all their Ordinances, must, sure) must be evident to any one who emas a matter of course, place exactly on a braces the principles which in the outset level a system founded on the most dili- I endeavoured to establish. It follows gent, sober, and deliberate inquiry after from those principles, that the Bodies of ancient and well-tried models, and the Christians we have been speaking of, had most rash, ill-advised, and fanciful inno- full power to retain, or to restore, or to vations that ever were devised by igno- originate, whatever form of Church gorance or presumption. As well might vernment they, in their deliberate and one infer from the Apostle's declaration cautious judgment, might deem best for that "the Powers that be are ordained of the time, and country, and persons, they God," his complete approval of the Con- had to deal with; whether exactly simistitution of the Roman Empire, of its laws, lar, or not, to those introduced by the and of the mode of appointing Emperors; Apostles; provided nothing were done or his total indifference as to the best or contrary to Gospel precepts and princithe worst system of civil Government. ples. They were, therefore, perfectly at If all laws were equally good, or if wise laws and unwise were a matter of indifference, or if it did not rest with each Government to make either wise or unwise enactments, what room could there be for political wisdom? liberty to appoint Bishops, even if they had none that had joined in the reformation; or to discontinue the appointment, even if they had: whichever they were convinced was the most conducive, under existing circumstances, to the great ob 66 jects of all Church government. And their advocates, as a recommendation though their decision of this point ought There is something to many minds to have been very greatly influenced by awfully and mystically sublime in the their belief as to what were the forms idea of the "decisions of the Catholic adopted by the Apostles (which must Church," and of "Catholic Councils, have been not only wise, but the very convened in the name of Christ, and wisest, for those times and persons) they whose deliberations are overruled, and had no reason to hold themselves abso- their decrees authoritative,”—in the idea lutely bound to adhere, always and every of the "Sacramental character of Ordinawhere, to those original models. In- tion," conferred by persons who have deed, to so considerable a degree have all derived a mystical virtue from the sucChurches judged themselves at liberty to cessive imposition of hands up to the depart from the exact model of the earli- times of the Apostles;-and of the est institutions-especially (as I formerly "priestly" character, (that of Hiereus) remarked) in respect of that important thus imparted, and the Sacrifices" offerchange introduced,-whether wisely or ed at an altar;"."—of a "primitive docunwisely, by, I believe, all of what are called Episcopal Churches; that of having several bishops in one Church instead of making each Diocess, as appears to have been the apostolical system, an entire and distinci Church-so considerable, I say, is the liberty in this respect, that has been assumed by all Churches, that those who speak of all Christians at the first glance, but to become more being strictly bound to conform in every point to the exact pattern of the primitive institutions, can hardly wonder if they find imputed to them either great want of knowledge, or of reflection, in themselves, or else, a design to take advantage of the ignorance or inattention of others. sess § 38. I have specified the want of "attentive reflection" in applying rightly in practice the knowledge men do posas tending to foster erroneous notions, because it is probably both a more common and a more dangerous defect than mere want of sufficient knowledge. And it may be added, that it arises not so often from original deficiency in the mental powers, as from neglect to exercise them. There are many who inadvertently, and not a few who advisedly and designedly, resign themselves, in all matters pertaining to morals or religion, to the impressions produced on their imagination and feelings; and rather applaud than reproach themselves for not awaiting the decisions of calm judgment, or for allowing their judgment to be biassed. To such persons there is, it must be acknowledged, something very captivating and seductive in the notions I have been censuring; and not the less, from their being somewhat vague and dimly apprehended, incapable of abiding the test of sober examination, and invested with some of that "mysterious and solemn gloom," which has been put forth expressly by some of trine always to be found somewhere in the Catholic traditions," &c.; especially when these matters are treated of in solemn and imposing language, of that peculiar kind of dazzling mistiness whose effect is to convey, at first, to ordinary readers, a striking impression, with an appearance of being perfectly intelligible obscure and doubtful at the second glance, and more and more so, the more attentively it is studied by a reader of clear understanding; so as to leave him utterly in doubt, at the last, which of several meanings it is meant to convey, or whether any at all. The rule of " omne ignotum pro mirifico," applies most emphatically to such doctrines treated of in such language. The very simplicity and plainness of the reasoning by which, in the foregoing pages, the divine authority of a Christian Church, and consequently of its regulations and its ministers, are deduced direct from the sanction given by Christ self as interpreted by his Aposes, is likely to be, to some minds, no fecommendation, but the contrary. And as men are of course less likely to exercise a clear and unbiassed judgment in respect of any theory which tends especially to exalt their own persons, and invest them with mysterious powers and awful dignity, the Clergy accordingly are under a peculiar temptation* to lean too favourably and with too little of rigorous examination, towards a system which confers the more elevation and grandeur on them, in proportion as it detracts from *The minds of many persons among the Laity are so constituted as to make the same temptation very little less powerful to them, than to the Priesthood; for reasons set forth in the Essay (3d Series) on "Vicarious Religion.” SEDUCTION OF THE FEELINGS AND IMAGINATION. de the claims of the entire Community. It 69 was urged-can a spring rise above the level of its source? how can an individual appoint another to an ecclesiastical office higher than he himself holds? How indeed, it might have been added-can any individual, whether Bishop or not, to be taught that they are merely the appoint another to any office,-high or Functionaries of the particular Church of low-unless authorized by the Commuwhich they are members,-that it is in nity to do so? For an individual to prethat capacity only that they derive their tend to create another a King, or a station and power from Christ, by virtue. Magistrate of any other description, or of the sanction given by Him to Christian the humblest civil Functionary,—even Communities; that their authority there- though he were himself a King,-without fore comes direct from the society so lawful authority from the Community to constituted, in whose name and behalf make such appointment, would be regarded they act, as its representatives, just to as a most extravagant and absurd assumpthat extent to which it has empowered tion. On the other hand a Community, and and directed them to act. These views consequently those acting under its sancdo indeed leave them a most awfully im- tion, may appoint a man to an office portant and dignified office, as Servants higher than is possessed by any of the in "the House of God,"—(the "Temple individuals who perform that act; as is of the Holy Ghost,"). -as Stewards (i. e. the case, for instance, in the election of a dispensers; oinovéo) of divine truth to member of Parliament. And in the case his People, and as Messengers from of the supposed shipwrecked emigrants Christ, (so far as they "set forth his true above adverted to, no reasonable man and lively word, and duly administer his could doubt their right to elect one of Holy Sacraments,") as having been ap- their number as their King. But in the pointed conformably to his will. But case of ecclesiastical Communities, many although their title is thus placed on the persons are found to advocate that fancisecure basis of a clear divine sanction ful and groundless system which goes to given, once for all, to every regularly-ap- deprive these of all the rights which pointed Minister of any Christian Com- Christ's sanction of such a Community munity constituted on Gospel principles, confers. For, according to this system, instead of being made to depend on a the sacramental virtue of Holy Orders, long chain, the soundness of many of which is indispensable for all the Chriswhose links cannot be ascertained, yet tian Ordinances and means of Grace, is this last is a system more flattering to inherent indefeasibly in each individual, human weakness; inasmuch as it repre- who has derived it, in no degree from sents the Priesthood as comparatively any particular Community, but solely independent of each particular Church, from the Bishop whose hands were laid and derives their Church's authority rather on him; who derived his power to adfrom them than theirs from it. And minister this sacrament, altogether from accordingly so strong is the prejudice in the minds of many persons in favour of this system, that to rest the claims of a Christian Ministry on the basis of the divinely sanctioned institution of a Christian Church, would appear to them to be making the Ministry altogether a human ordinance, though in truth, its claim to be a divine Ordinance rests on that very sanction: so completely do they lose sight of the whole character of a Church, founds the Church with the Clergy (see note to That pernicious popular error, which conand of a Community. I remember seeing § 33,) as if the Spiritual Community consisted a censure passed on some one who had only of its Officers, is partly kept up perhaps by presumed to appoint another as a Bishop; men's neglecting to notice one peculiarity belongnot on the ground (which would have ing to Christ's kingdom, at its first establishment: been a very just one) of his having no authority from any Church to make. the appointment, but on the ground of his not being himself a Bishop for how-it Consecration by another Bishop-not necessarily a member of the same particular Church, but obtaining his power again from another; and so on, up to the apostolic times. On this system the Church is made a sort of appendage to the Priesthood; not the Ministry, to the Church.* A People separated from their viz., that it did, then, consist of Ministers only; though it was by no means designed so to continue All the Disciples who constituted the infant Church were those destined to be employed in various offices therein: so that an inattentive Ministers by some incurable disagreement to be a Bishop, in respect of Episcopal as to Christian doctrine, even supposing functions; and has no more right to these last to have occasioned it by an ordain, or to perform any other act, in utter apostacy from Gospel truth,-would the capacity of a Bishop, than a Layman be left (supposing they could not obtain would have: that is, till the same, or other ministers qualified by the same some other Christian Church shall think kind of transmission of sacramental vir- proper to receive him in that capacity.* tue) totally and finally shut out from the pale of Christ's universal Church, and from his "covenanted mercies;" while the Ministers, on the contrary, though they might be prohibited by civil authority, or prevented by physical force, from exercising their functions within a particular district, would still, even though anti-christian in doctrine and in life, retain their office and dignity unimpaired, the sacramental virtue conferred on them by Ordination, and the consequent efficacy of their acts, undiminished. § 39. And this is not merely an inference fairly deducible from the principles of the system. I have even met with persons who acknowledged that, if a Bishop, of our own Church for instance, who had been, for some crime, removed and degraded by regular process, should think proper afterwards, to ordain men Priests or Deacons, though he and they would be legally punishable, still his Ordinations would be valid, and these men consequently (however morally unfit) real Clergymen, capable of exercising the spiritual functions. This is to recognize a fearful power, and that, placed in the very worst hands, of producing and keeping up schism with something of an apparent divine sanction to give it strength. For, on this principle, a Bishop of some other Church-the Roman Catholic for instance, or the Greek-who should have been ejected from his Diocess, might, take upon him to ordain men according to the rites of our Church, and we should be bound to recognize his ordinations as valid. * I need hardly remark, that, according to the principles I have been endeavouring to maintain, a Bishop when removed from his Diocess, (whether for any crime, or otherwise) and not appointed to any other, though he may continue a member of the Episcopal Order, (unless regularly removed from it by competent authority,†) ceases altogether, ipso facto, If indeed any Church should be so very unwise as to recognize as Clergymen persons ordained by a deprived Bishop, these would undoubtedly be Ministers of that Church; because that recognition would constitute them such; and a Christian Community has power (though in that case there would be a gross abuse of its power) to determine who shall be its Officers. But what I am contending against is, the notion of an inherent indefeasible sacramental virtue conveyed by the imposition of hands, and giving validity to the official acts, regular or irregular, of the persons possessing it. And this does seem to me a most pernicious as well as groundless tenet, tending to destroy the rightful authority of a Church, by unduly exalting the pretended privileges of its Functionaries. On the same principle which has been now set forth in respect of Bishops, the acts of a Presbyter or Deacon, or other Minister of any Church, cease to be valid, as soon as ever the Christian Community in which he was appointed, withdraws its sanction from his acts. If another Church think fit to receive him as a Minister, they have an undoubted right to do so; and he then becomes a Minister of that Church. So he does also, when not expelled from the Society to which he originally belonged, supposing the Church to which he transfers himself thinks fit to recognize the Ordinations of the other; which they may do, or refuse to do, entirely at their own discretion. This is a point which every regulations, the powers of "binding” ́and of loosing" have, equally, the divine sanction, so, the power of any Christian Church to admit any one, either simply into the number of its Members, or into any particular Order or Office, the case shall be such as to call for his removal. implies a power to remove him from either, when * For a Bishop, it should be observed, does not, in becoming such, enter on a new Profession, (as he did on taking orders) but only on a new description of Office in his profession. A person may indeed, as I have said, continue to belong to a certain Order of Clergy, though with suspended functions; but the important point to be insisted on is, that no official acts have any validity but * See above, § 32. what is derived from the Community to which, For it is evident that as, in respect of Church in each case, the Officer belongs. reader is liable to confound together what our |
