The primitive church compared with the Protestant Episcopal Church of the present day : being an examination of the ordinary objections against the church, in doctrine, worship, and government, designed for popular use : with a dissertation on sundry points of theology and practice, connected with the subject of episcopacy
Hopkins, John Henry, 1792-1868
M^xvi ot t^« ^fc^'-Hw ^„^. "»< % PRINCETON, N. J. BX 5930 .H64 Hopkins, John Henry, 1792- 1868. The primitive churoh •5"^^ coit^ared with the c •^ '^^)Uzia-ht^iu. v5n^- .\^N! •V' 'fcvj ^, THE PRIMITIVE CHURCH, COMPARED WITH THE PROTESTANT EPISCOPAL CHURCH, OF THE PRESENT DAY : BEING AN EXAMINATION OF THE ORDINARY OBJECTIONS AGAINST THE CHURCH, IN DOCTRINE, WORSHIP AND GOVERNMENT, DESIGNED FOR POPULAR USE ; WITH A DISSERTATION ON SUNDRY POINTS OF THEOLOGY AND PRACTICE, CONNECTED WITH THE SUBJECT OF EPISCOPACY. BY JOHN HENRY^HOPKINS, D, D. Bishop of the Protestant Episcopal Cliaich in the Diocese of Vermont. Thus saith the Lord, Stand ye in the ways, and see, and ask for the OLD PATHS, WHERE IS THE GOOD WAY, AND WALK THEREIN. — JeR. VI. 16. BURLINGTON : SMITH AND HARRINGTON. 1835. Entered according to act of Congress, in the year 1835, By Smith & Harrington, in the Clerk's office of the district of Vermont. TO THE CAUSE OF APOSTOLIC ORDER, AS IT WAS RECORDED IN THE SCRIPTURES OF TRUTH, ESTABLISHED IN THE PRIMITIVE CHURCH, AND STILL REMAINS IN ALL ITS ESSENTIAL PRINCIPLES, WITH THE PROMISE OF CHRIST TO INSURE ITS PERPETUITY, THIS VOLUME, AN IMPERFECT OFFSPRING OF A ZEALOUS WILL, (S DKOICATEO BY THE AUTHOR. Digitized by tine Internet Arciiive in 2009 witii funding from Princeton Tlieological Seminary Library littp://www.arcli ive.org/details/primitivecliurclicOOIiopk .BEC, I'HSGLOGIGlo/ PREFACE. The main design of the following book, was to give informa- tion to the very many persons in the author's field of labor, whose ideas of the Protestant Episcopal Church have been of the most erroneous, and consequently unfavorable character. Hence, he has endeavored to state the common objections to the Church, as they actually exist, and has confined himself, in answering them, to the kind of argument which he had found most satisfactory in the course of his past experience. The author is well aware that there are several valuable works in print, admirably adapted to the same end, and the more deserving of encouragement because they are the pro- ductions of our own writers. The apology of the late lament- ed Bishop Hobart, Dr. Bowden's letters to Dr. Miller, Dr. Cooke's excellent Essay, the popular Sermons of Dr. Chapman, the Episcopal Manual of the late pious Dr. Wilmer, are all works of merit, with the usefulness and acceptableness of which, the present volume is neither designed nor expected to interfere. The views of the author, however, are not, in all respects, the same with some of these highly esteemed writers ; and the train of reflection which he has presented in the dis- cussion of the nature and powers of the Episcopal oifice, al- though familiar to his thoughts and frequently expressed by him in conversation for many years, has not hitherto received so prominent a place in our publications, as it seems to re- quire. He is also aware that some of his opinions will be found un- acceptable to numbers of good and respectable men, as well within as without his own communion, and he knows of nopar- ty, to whom, as a whole, he can turn, with the confidence of receiving commendation. His views on the Baptismal office, on Revivals, on the Temperance Society, on Episcopacy, and on sundry important questions discussed in the Dissertation, will be found objectionable to many : to some for one cause, and to some for another ; but perhaps to most, for the very com- mon reason, that they have always thought differently. Nor will the censure of such judges, either surprise or grieve the author. He has not lived so long without discovering, that the majority of men are too indolent or too prejudiced to re-ex- amine an opinion which they have once adopted and expres- sed ; and, hence, their estimate of other minds, like Swift's playful definition of orthodoxy, turns upon the simple ques- tion, Does the writer think as I do? or does he think like those who lead the party to which I choose to belong ? If yea — he speaks like an oracle. If nay — ' there is no truth in him.' In the face, however, of this danger, the author has con- ceived it his duty to proceed ; not because he is insensible to praise, or regardless of censure, but because the ' Soldiers of Christ' may not be turned aside from the maintenance of his truth, by any suggestion of a personal nature. The subjects on which his ideas may be thought most peculiar, have been under his examination for years, not only with the best atten- tion in his power, but with all the helps he could derive from the learned labors of others. The opinions here presented. PREFACE, Vli therefore, are not hasty nor crude, nor are they in any respect, netv doctrines. But they are results derived, as he conceives, from the Fountain of Truth, approved by the primitive Church, and sustained by the principles of the reformation ; and he puts them forth because he believes them to be the truth, and because he is fully persuaded that the interests of truth are identical with the interests of the Gospel. But although the ideas expressed in the following pages, are neither new nor hastily adopted by the author, yet he has to acknowledge that they have been somewhat hastily put togeth- er : — too hastily for his own satisfaction, and — it may be — for the satisfaction of his friends. His apology rests upon his strong desire, that the chapters contained in the latter part of the dissertation, and treating on our ecclesiastical judiciary system, might be placed before the Church some months previ- ous to the approaching General Convention, in the hope that some course may there be taken which might save his own diocese the trouble of any particular legislation on the subject, and enable our clergy and our people to arrive at definite con- clusions on a class of topics, always of high practical impor- tance to the peace, the order, and the character of the Church, hut only felt to be of consequence, unhappily, during those occasional emergencies, which occur but rarely, and do not continue long. Doubtless, this is one reason why the subject has not been fully provided for before. Surely, however, since the Church possesses a constitution and laws, it is high time that all should know, who are the judges, whose official duty it is to construe them. Surely, since we have Governors or Presidents appointed over our dioceses, and justly charac- terize them as having descended from the original Apostolic platform, it is high time to understand what powers they have via PREFACE. derived from that primitive source, and how they are to be sustained in exercising them. And as these topics involve principles of equal interest to every partof the Church, it seems fit that they should not be asserted in any particular diocese, until the whole Church has had an opportunity of acting, un- derstandingly, upon them. Separated, as we are, from each other, throughout the wide extent of the United States, and each continually occupied by those daily duties which may not be slighted nor postponed, the author had no method within his reach, more likely to turn the attention of the General Convention to the defects of our ecclesiastical judiciary system, than an early publication of this volume. Let this be accepted as his motive for a mea- sure of haste, which under other circumstances, he would himself have deprecated ; although he does not aspire to that class of authorship, which finds a stimulus for protracted la- bor, in the hope of wide renown, or in the anticipated praises of posterity. The writer has but one word to add, and that is on the sub- ject of his authorities. He thought it better to confine himself to a few distinguished names in two particular periods — the first, the period of the primitive Church before the Nicene Council — the second, the period connected with, and immediately succeeding the reformation. Irena^us, Tertullian, Cyprian and Eusebius, of the first, — Luther, Melancthon, Calvin, Hooker, Chillingworth, Burnet, &/C.of the second, are chiefly cited. The notes were in no instance taken at second hand ; and therefore, he considers himself altogether responsible for their entire fidelity : and the originals are added, at the foot of the page, in order that all who prefer it may make their own translation. The limits assigned to the book, which it PREFACE. was important to confine within a moderate compass, obliged the author to adopt this course, instead of undertaking to ex- patiate at large through the immense field of learning, which has been cultivated — and sometimes unprofitably enough — on the subjects in question. Nor even upon this plan, has he given place to more than a small part of the passages which he had noted for insertion ; although, if he is not greatly de- ceived, there will be found an ample sufficiency of the best authority on every point which called for its support. He commits his humble work to the candid consideration of his readers ; and especially to the blessing of Him, who is the Great Head of the Church, and who has promised to be with it, ' alicay, even to the end of the world.' Burlington, Vermont, \ May M, 1835. ] CONTENTS. Lecture I. The command to come to Christ — Obediencf rendered to it by uniting with his Apostles — The Church established by them still exists — And the necessity for uni- ting with it is still the same — How is this to be done in our day, when the Church is so much divided — All sects can- not be equally near the Apostolic system — Christians are therefore bound to examine and select that Church which is the most Scriptural and Primitive — We may not con- demn our Christian brethren, since God is the Judge — But it is, nevertheless, absurd to say, that error is equally safe with truth — The society of Friends — The Svvedenborgi- ans — The Roman Catholics — Our own branch of the uni- versal Church is the nearest to the Apostolic pattern — Rea- sons for the present undertaking. . . 1 — 12 Lecture IL The Protestant Episcopal Church misunder- stood and therefore misrepresented — The particular accu- sations popularly brought against it — First, that Episcopali- ans do not believe in any spiritual change of heart — an inference drawn from our baptismal office — Quotations from the Liturgy — The Catechism — The twenty seventh article, — Regeneration in baptism — What is this regeneration — What is a change of heart — It is synonymous with the re- pentance and faith required of those who receive adult bap- tism— Modern theologians have confounded regeneration with this change, whereas they are distinct things — Regen- Xll CONTENTS. eration is the act of our adoption to be the children of God — The ordinance appointed to seal the promise of this ad- option is baptism — In the case of adults to be baptised, the change of heart must precede baptism — In the case of in- fants this change must follow — Analogy drawn from the ancient laws regarding the adoption of the children of oth- ers— What benefit do infants derive from baptism — What is the quality of the divine blessing granted to them in bap- tism— The Church contemplates and requires that children should receive a religious education. . . 13 — 34 Lecture III. The objection made to sponsors in baptism — Explanation of the sponsor's duty — Analogy from the prin- ciples of human law — Brief sketch of the history of infant dedication — The rite of circumcision — Its true character — Examination of the argument of our Baptist brethren — The circumstances of the Apostles in reference to the Mo- saic system — The analogy of the two dispensations — Au- thority of the New Testament on the nature and privilege of baptism — Sentiments of the primitive fathers — Irenaeus — Tertullian — Cyprian — The same on sprinkling or affu- sion— Sentiments of the Reformers — Luther — Calvin — The Confession of Augsburg — Melancthon — Hooker — Recapit- ulation— Conclusion. ..... 35 — 69 Lecture IV. Confirmation — Definition of this ordinance — Antiquity of the laying on of hands, in token of a benedic- tion— Apostles laid their hands on all who were baptised — Calvin's objection examined — Its absurdity demonstrated — True principle laid down elsewhere by Calvin himself — The primitive Church on Confirmation — Tertullian — Cyp- rian— Urban — The Council of Aries — The Reformers on Confirmation — Luther retained it in his system— Calvin praised its primitive use and wished it restored — He denied that it was of Apostolic origin in his first work, but admitted it in his last — Objection that it is a Popish prac- tice, considered and answered — The folly of quarrelling with CONTENTS. the Bible and the Apostles for the sake of differing with the Church of Rome — Distinction between the doctrine of that Church and ours upon the subject of confirmation — (Qualifications for confirmation are repentance and faith, or a change of heart— Proved from the Liturgy and Catechism — Objections to certain expressions in the Liturgy answer- ed— Other objections answered — Review — Conclusion. 70-103 Lecture V. The charges brought against the Church on the score of missions — The Bible Society — Prayer meet- ings— Revivals — Dangers of the modern revival system — The good effected by it can be done as well and more safe- ly in the old way — The defect of the ministry lies in the private rather than in i\\e public walk of their official duty — Mode of exciting the zeal of our people most to be com- mended— The defect and the proper remedy. 104 — 125 Lecture VL The progress of the age — The Temperance Society-^The Episcopal Church, as a body, accused of not uniting with it — Reasons assigned at large. 126 — 152 Lecture VIL The privilege of worshipping the Almighty — Our mode the subject of many objections — The use of min- isterial garments justified by Scripture and the primi- tive Church — The surplice — Biblical proof — Primitive practice — Spiritual associations — Objection that it is a rem- nant of Popery, and derived from the priests of Isis, an- swered— Forms of prayer — The Old Testament — Our Lord's example — The Lord's prayer — Practice of the Jew- ish synagogue — Buxtorf's testimony — Cyprian on the Lord's prayer — Chrysostom on the Lord's prayer — The primitive liturgies — Impossibility of liturgies being universally adop- ted if the Apostolic Church had been accustomed to ex- temporaneous worship — Principle on which the English re- formers proceeded — The proper mode of conducting the service — Preparatory prayer — Postures — Responses — Mu- XIV CONTENTS. sic — The spirit of piety essential — The approbation of Calvin, Baxter, Wesley — The experience of all Christen- dom for fifteen centuries, and the greater part of it to this day in favor of liturgies — The testimony of those who have tried both modes — Conclusion. 153 — 184 Lecture VIII. Government necessary in all the relations of the social state — Church government a subject which ought to interest every Christian — Oar system misrepre- sented as being unscriptural, Popish, hostile to liberty, and out of character with republican institutions — Four kinds of Church government — The Episcopalian is the middle between extremes — The general ground of the Episcopal doctrine on this subject — The patriarchal system — The Aaronic priesthood — The Saviour, the Apostles, and the Seventy — The Apostles, the Presbyters, and the Deacons — The Apostles closed their labours by putting men in their own othce to ordain and govern particular districts — Coun- cils assembled in cases of difficulty — The progress of Po- pery after the time of Constanstine — The Church of Eng- land and the Protestant Episcopal Church of the United States possess the ecclesiastical government of the primi- tive system, the latter being reformed to the earliest mo- del. Objections of Dr. Miller, the champion of Presbyte- rianism, discussed and refuted in their order — His error with respect to the Apostolic commission — Futility of the argument derived from the interchange of the names bishop and presbyter — Error of his assertion that the government of the Church was committed to Presbyters — Error of his assertion that presbyters ordained — Error of his assertion that the synagogue was the model of the Christian Church — General view of the priestly office — The true analogy of the Church is to be sought for in the Aaronic priesthood — Buxtorf on the Jewish synagogue — Testimony of Scripture directly opposed to Dr. Miller's hypothesis — Leading princi- ples of the priesthood designed to be the lasting heritage of CONTEXTS. XV the redeemed — Correspondence of the threefold ministry with spiritual principle 185 — 236 Lecture IX. Lecture XL Importance of Christian unity — Difficulty at- tending the common methods of attempting it — No unity I CONTENTS. of people without unity of ministers — This is impossible in the present distracted state of religious sentiment — Illus- trations of this position — Folly of attempting to effect un- ion with other denominations by departing from the rules of the Church — Bigotry and intolerance condemned — But •zeal and frankness in the defence of religious truth are es- sential— What is the course of duty in the selection of our Church, under the difficulties of sectarian discord — We must try the claims of each sect by the Apostolic rule, and chuse accordingly — The idea of the restoration of primi- itive unity pursued — How it seems alone possible to ac- complish such a result — A reverie on this subject — Conclu- sion 293—310 CONTENTS OF THE DISSERTATION. CHAPTER I. Is Episcopacy a divine or a human institution ? Answer, di- vine— First proof from the appointment of Christ. Second proof from the authority of the Apostles. Quotation from Hooker. 312-315 CHAPTER II. Is Episcopacy essential to the being of a Church ? Answer, that it would not seem so — Without it, the Church is maim- ed or mutilated to a very serious extent, but may exist not- withstanding, in all respects that are absolutely essential — Bishops not the head of the Church, but Christ — The no- tion of any earthly head leads to Popery. Theiefore the necessity for councils when any agreement of the whole is required. Hooker's definition of the Church universal — Schismatics are a part of it — And even heretics them- selves. 316—320 CHAPTER III. How does this doctrine quadrate with the nineteenth and twenty third articles? Those articles set forth, and also the preface to the. ordinal — Explanation of the difference — Quotation trom bishop Burnet on the articles — Quotation from Hooker — Quotation from Chillingworth. 321 — 330 CHAPTER IV. What effect has this doctrine upon the subject of the sacra- ments ? Tlfe essentials of the sacraments consist of the el- ements, the words, and the grace attached to them — The XVni CONTENTS. minister is of the ordrr and not of the essence of the sac- rament— Different views entertained on this point — It is a sin of the nature of sacrilege, for any but the regularly com- missioned ministry to administer the sacraments, unless un- der the plea of reasonable necessity, but the sacrament is not thereby destroyed — Doctrine of lay baptism advocated by Hooker —Argument drawn from the supposed analogy of the acts of a judge being void unless he has a regular commission, answered by Hooker — Bishop Burnet on the same subject — Bishop White on the same — The practice of the Church both in England and in the United States in favor of the validity of lay baptism. 331 — 338 CHAPTER V. What light does St. Paul shed on this subject; in his Epistle to th€ Corinthians ? The condition of the Gentile Church- es— They must have been destitute of any settled regular ministry for a few years after theii first organization — Un- der those circumstances of real necessity, they were allow- ed to administer the sacraments without distinction, until they could have a ministry ordained — The opinion of Arch- bishop Potter examined — Hooker's opinion that prophets as such, had no authority in the ministerial offices — Proof that the prophets among the Corinthians were not invested with any ofiicial distinction, because the apostle tells them that they may all prophesy one by one— But this state of things was not designed for a continuance — It was a state of un- avoidable imperfection arising from and only justified by necessity — The error of those sects who take their model from this stage of the ecclesiastical system — The second stage of the Apostles' work was when presbyters and dea- cons were ordained for those Churches — and the third stage was when there were governors appointed over districts like Timothy and Titus, with Apostolic powers — We are bound by the last, because it was the perfection of the Apostolic work. 339 — 346 CONTENTS. XlX CHAPTER VI. If the non-episcopal Churches have a ministry and the sub- stance of the sacraments, along with the general truth of the Gospel, what advantage hath episcopacy 1 The advan- tage of a perfect over an imperfect system-^-of best over good and better — Of manhood over childhood, &c. — The difficulty of the exclusive doctrine — ^Calvin, Melancthon andBeza. 347—351 CHAPTER VII. From what source are we to derive our ideas of the official character and powers of bishops ? From the Scripture, the primitive Church, and the Church of England, modified and restrained in those respects which are provided for in our constitution and canons — The theory that the bishops have no power except what our own constitution and canons p-ive them, shewn to be in utter hostility with all episcopal prin- ciple, with the ordination office, and with the history of the American Church — Extracts from the correspondence be- tween our Church and the English prelates, previous to the consecration of our bishops. Dangers of party strife — 7^en- dency to it in the political atmosphere of our country. 352—362 CHAPTER VIII. Is it safe to commit the judicial power to the hands of the bishops ? It is there already, and can be nowhere else on true episcopal principles. But the presbyters are the bish- op's council, by official right. The privilege of appeal ought to be guarantied to every one, from the judgment of a sin- gle bishop, to the house of bishops, by analogy with the course of the primitive Church, and the Church of England. Reasons in favor of such a provision. . 363 — 367 CHAPTER IX. In what manner should Ecclesiastical trials be conducted, so as to insure the attainment of justice, with a due regard to XX CONTENTS. the rights of the accused, and the order of the proceedings? The civil and canon law. Proctors or advocates. Jurisdic- tion of the court. Measure of publicity. Extract from Hooker. . 367—373 CHAPTER X. Is it not better for the Church that their general convention should legislate for the whole body, on all subjects of uni- versal concern ? Analogy between the Federal and State governments does not apply here. Conclusion. 374 — 380 LECTURE I. 1 Thess. v. 21. PROVE ALL THINGS, HOLD FAST THAT WHICH IS GOOD. ' Come unto me all ye that are weary and heavy laden, and I will give you rest,' is the gracious command and sure promise of the Redeemer. And the mode in which we are to obey the command so as to obtain the fulfilment of the promise, was set forth by the Apostle Peter, on the day of Pentecost, when he said to the conscience-stricken mul- titude, ' Repent and be baptised every one of you, for the remission of sins, and ye shall receive the Holy Ghost.' Of those who heard this exhortation, three thousand converts yielded their hearts to Christ Jesus without delay, acknow- ledging him as the Lord of life and glory. They were baptised forthwith, and taken into communion with the Apostles ; and thus was formed the Church of God under the Gospel dispensation, to which we are told ' the Lord ad- ded daily such as should be saved.' That Church, my brethren, still exists, to attest the truth and power of its divine Master. Compared, in the begin- ning, to a grain of mustard seed, it has become a great tree, with many branches. And still, those who would be saved must be added unto it, must profess the same repentance and faith, and receive the same ordinances, and hold communion with its ministry, for there is no other mode revealed whereby we may enter the kingdom of heaven. 1 2 THE VARIETY OF SECTS LECTURE 1. But how is this to be done satisfactorily, in our day ? At first, the Church was one ; the Apostles were united; yea, the thousands who were converted by their preaching, were of one heart and one soul, and no man desirous of coming to Christ could mistake the body to which he should attach himself. Would to heaven that It were so still ! But, un- happily, the same depravity of nature, which, since the fall, has always striven against the truth of God, in process of time obscured, and almost obliterated the features of the Apostolic system. As the Church under the patriarchal dispensation became corrupted by idolatry — as Israel, al- though favored by the miraculous interpositions and re- corded institutions of the Lord, fell into the same snare, — so the lapse of a few centuries brought upon the Apostolic Church, a flood of superstition and of error, which rolled onwards, continually swelling to its height, under the influ- ence of popery, until it was checked and driven back by the reformation. Then, led by the Spirit of Truth, and faithfully endeavoring to be guided by the Scriptures, Lu- ther, and Calvin, and Zuinglius, and the martyrs of the Church of England, did, indeed, victoriously resist the usurpations and expose the sophistry of the Church of Rome. They did succeed in rescuing multitudes from the yoke of priestly tyranny, and in establishing a far purer and more Scriptural system. But to restore the primitive union of the Church of Christ was impossible. Nay, they could not even establish union amongst themselves ; for although, in the fundamental articles of faith, there was a very close and true agreement, yet in the doctrine of the sacraments, in the mode of worship, and in the ministry, there were difterences not capable of reconcilement. Nor was this un- happy diversity the extent of the evil ; for, since the days of the reformers, the propensity to discord has increased, LECTURE 1. PRODUCTIVE OF DIFFICULTY. 3 untilit passes the learning of most men to count the variety of sects, or trace the causes of their separation. It is an unfaihng ground of humble thankfulness with those who belong to the English branch of the reformation, that this grievows multiplication of schisms did not arise in the communion of that Church. Thanks be to God, that the principles of primitive order which her martyred re- formers were led to adopt, remain to this hour, undisturbed by any religious commotion, firmer from every assault, and brighter from every examination. Above all, we would render our praises to his gracious Providence, that amongst the free institutions of this favored country, the only de- scendant from the Church of England — the Protestant Episcopal Church of the United States — stands unconnect- ed with any civil government, untrammelled by any union of Church and State, on the simple foundation of Scriptu- ral truth and Apostolic sanction. No other foundation do we desire ; no other sanction do we ask ; for it was to the Apostolic Church the promise of the Saviour was given, * Lo I am with you alway, even to the end of the world.' But although we are justified in thus disclaiming all part or lot in the dissentions and divisions of the Church of Christ, still the fact that these dissentions and divisions ex- ist, is not the less a stunnbliflg block in the way of those who desire to be united to the Saviour. The intelligent believer cannot help knowing, that in the variety of reli- gious opinions he is liable to be led astray. He cannot ■suppose that all the sects are equally nght, when he finds them mutually opposed in the bitter animosity of polemic warfare. He cannot think that the Prince of peace de- signed his followers to be thus divided into hostile bands, who should be held back from the conquest of the world, by their constant feuds amongst each other. And the dan- 4 DUTY OF CHRISTIANS LECTURE 1. ger is not seldom to be apprehended, that the distraction of judgment — the difficulty of choice amongst the various par- ties in the Lord's household may keep many a willing heart in suspense, and serve as an apology for procrastination, until the hour of decision has gone by, and perhaps until the very day of grace has departed. Under these circumstances, it is no wonder that the choice of the awakened mind is commonly a matter of cus- tom, or of caprice, or of personal partiality. The convert desires to devote himself to Christ, and seek his favor in the way of his own divine appointment ; but instead of pa- tiently examining whicli of the various denominations around him agrees best with the Apostolic Church, he determines his selection in favor of that particular sect in which he was brought up, or which happens to be most convenient, or with the minister of which he may be most pleased. Manifestly, however, this course is not reconcilable with sound judgment or right reason. It is the express com- mand of the Apostle that we ' prove all things, and hold fast that which is good.' And if this precept was neces- sary at a time when there was but one controversy in the Church, how much more necessary must it be when there are so many ! But perhaps the most simple mode in which we can de- nionstrate the importance of this point, is the following. If we had lived during the ministry of the Saviour upon earth, and desired to come unto him that we might have life, it is plain that we should have approached him in person, and have left all that we might follow him, as did his other dis- ciples. Before he ascended into heaven, he constituted the Apostles his representatives, saying expressly, 'Behold I give unto you the keys of the kingdom of heaven, whose- soever sins ye remit, they are remitted to them, and whose- LECTURE 1. TO EXAMINE. 5 soever sins ye retain, they are retained.' • As my Fatlier hath sent me, even so send I you.' ' Whoso receiveth you receiveth me, and whoso receiveth me, receiveth him that $ent me.' ' Go ye into all the world, and preach the Gos- pel', 'Teaching all nations, and baptising them in the name of the Father, and of the Son, and of the Holy Ghost, and lo ! I am with you alway even to the end of the world.' Of course, had we lived in the days of the Apostles, our only mode of coming to Christ would have been to come to them, his appointed representatives, professing our pen-- itence and faith, receiving baptism, and uniting ourselves to their visible communion or fellowship. Suppose, however, that we had lived in the age next fol' lowing the Apostles, when the Church was no longer fa- vored with their personal ministry, but only with the min- istry of those whom they had ordained to succeed them, is it not plain that we should have come to Christ by uniting with these successors of the Apostles, who were thus set in their place and acted by their express authority ? And if, in that age, we found some societies called Christian, w4io had de- parted from the Apostles' doctrine or fellowship in any re- spect, should we not have avoided them, and preferred uni- ting with those Churches which continued faithful to the Apostolic rule in all things ? And should we not have con- sidered ourselves bound to act upon the same principle, whether we had lived in the second age after the Apostles, or the third, or the fourth, or the nineteenth century of the Christian era ? But now that Christendom is divided into so many sects, is not the path of our duty the same, although the mode of discovering it may be more troublesome ? Are we not still required to use all the diligence in our power to select our Church according to its adherence to the Apostles ? And if 1* b ALL SECTS CANXOT BE LECTURE 1. through presumption, or carelessness, or indolence, or the gratification of fancy, or the mere influence of prejudice or habit, we decline this investigation, do we not expose our- selves to the charge of wilful neglect on a point which may, for aught we know, be of unspeakable importance to the spiritual welfare, not only of ourselves, but of the whole Israel of God ? I am well aware that men are apt to save themselves the trouble of this examination, and satisfy their consciences by saying, it is all the same thing what church they join, if they are only faithful and sincere. But they do not talk thus on any other subject of comparison. Even if it be taken for granted that the various sects are only so many ways to the same place, yet there must be a ground of selection among them. One way must needs be the best. Even if it be conceded that the various sects are only as so many hous- es in the same village, yet it ought not to be a question of indifference which of these houses we should choose to make our home. These illustrations, however, do not meet the question fairly, because no sober minded reader of the Scriptures can believe, that the Apostles formed a variety of Churches, such as we see at the present day, filled with mu- tual dislike and animosity. Nor can it be denied, that the promises of Christ were given only to the Apostles, and to the Church of their planting. The way prescribed by them, was one way to the kingdom of heaven — not many. The body which they intended the disciples of Christ to form, was one body — not many. And although I shall not dis- pute the title of any society of professing Christians to be accounted a part of the catholic or universal Church — nay, while I prefer the most liberal definition of the term, and rejoice in the hope that the Church above will include the true hearted amongst them all — yet I cannot in honesty LECTURE 1. EQUALLY SAFE. 7 conceal that there must be both sin and danger in despising the rule of Apostolic conformity, and in presumptuously placing upon an equality in the sight of heaven, those who cannot commune together upon earth. A wise man, receiving medicine for the body from the hands of his physician, keeps close to all the directions of the prescription. Can he be wise in the judgment of God, who deals less prudently with the medicine for the soul ? The bodily medicine may cure, it is true, even when many of the directions are disregarded ; but would any man of prudence venture upon the experiment, if it could be help- ed ? So the doctrine of the Gospel may save, when many of the Apostolic rules are overlooked, but who would trifle with a question of such solemn moment, or exchange a sure promise for a probability ? But the difficulty presented by this question, may require farther reflection before it is fully understood. Let us, then, endeavor to ascertain, whether the common doctrine that all denominations are equally safe, will bear examination. The respectable society of Friends, frequently called Quakers, are well known, as professing Christianity, and as being on some points remarkably zealous followers of the precepts of the Gospel. Their love of peace — their order — their patient endurance of persecution — what more love- ly exhibition of practical religion have modern days to boast, than this remarkable people have displayed in these par- ticulars ? But they have adopted the erroneous idea that a purer dispensation of the Gospel was committed to George Fox, the founder of this sect, which superseded in some re- spects the directions of Apostolic rule, and hence they have no order of the ministry, no water baptism, no administra- tion of the communion. Their women are allowed to teach in public equally with men, and they are strong opponents in 8 WE HAVE NO RIGHT LECTURE 1. all these points, of the Church established by the Apostles. Now is it competent for us to say, that the pious and sin- cere Quaker shall be cast out of the kingdom of Christ, on account of these serious errors in his system ? God forbid. We are not the judges of our fellows. Nay, it is the voice of the Redeemer himself which saith, 'Judge not, that ye be not judged.' On the other hand, shall we admit that the pious Quaker is on an equality with those, who, being equally sincere, have retained faithfully the whole system of the Book of God ? Surely not, for this would be an absurdity. It is preposterous to say, that the man who is in error can be on an equality with him that is not in er- ror. It is preposterous to say that he who departs from the rules of the Christian Church, is as safe, as he who dili- gently keeps them. Consequently, while we behold the Quaker with all benevolence of feeling, and willingly praise every thing in his faith and practice which accords with the Word of God, we hesitate not to declare, plainly and une- quivocally, that he has fallen into error on the points speci- fied; that in this error, we cannot take any part, nor can we give it either allowance or encoui-agement ; while, neverthe- less, we do not undertake to define the peril to which it exposes him before God, but leave him to that tribunal before which we must all stand, at the day of final retribu- tion. The Swedenborgians are another sect, not so generally known, but, in some respects, equally peculiar. They discard the Trinity, insisting that there is but one Person in the Godhead, although they differ most decidedly from the other opponents of the Trinity, because they conceive our Lord Jesus Christ to be the incarnation of that one Person, the Father Almighty, and therefore not only worship and adore him, but him alone. Their leader in this and a great LECTURE 1. TO CONDEMN ANY. 9 variety of Other points not necessary to be noticed here, was the celebrated Baron Emanuel Swedenborg, whose book? they receive as an immediate revelation from heaven, and in obedience to whose authority, they construe the Bible in a manner which makes it truly a sealed book to the ordinary reader. But are we competent to deny the fellowship of Christ to the sincere Swedenborgian, on account of his er- rors, plain and grievous as we may hold them to be ? Nay, my brethren. The power of this judgment is the prero- gative of our divine Master. Or shall we presume to say that there is no peril in his doctrines — that he is as safe as if he had remained steadfastly in the whole truth of God, prescribed in the only infallible directory ? Impossible ! for this would be an equally presumptuous and unauthorized decision. So that here, again, as in the other case, we may feel the kindness of Christian charity and indulge the anticipation of Christian hope ; but it is not for us to confound truth with error, or undertake to promise salvation on any other conditions than those, which the blessed Author of salvation has himself proclaimed through his connnissioned agents. The Roman Catholic, on the other hand, while he stands boldly prominent as the defender of Apostolical authority, has been led to mingle with the doctrines of primitive truth, a vast mass of superstition. The worship of the Virgin and the saints — the tenet of transubstantiation — the de- priving the laity of the sacramental cup — the priestly power of absolution — the purgatorial punishments, over which the Pope is supposed to exercise uncontrolled dominion — with many other human additions to the pure faith of the Apostolic day, — all shew the sad propensity of the mind of fallen man to wander from the heavenly simplicity of the Gospel. But shall these errors deprive the pious and sin- 10 THERE IS ALWAYS DANGER LECTURE 1. cere Roman Catholic of the ultimate favor of the Re- deemer ? Far be it from us to say so. Nay, we doubt not, that many of that corrupt Church have found their way to the mercy of Christ, notwithstanding the grievous heresies of their system. Shall we, however, for this rea- son, presume to say that there is no danger in these errors, or place the maintainers of them on an equality with those who have been faithful to the original platform erected by Apostolic liands? As little right have we to say this as the other. It behoves us solemnly and carefully to search for truth in every thing connected with our religious du- ties, and to hold it steadfast when we have found it. In the truth alone can we be safe. There is always danger in error. And although we cannot draw the line where the portion of error may prove fatal, and therefore, most carefully abstain from pronouncing a sentence of exclusion, which belongs, not to us, but to the Eternal Judge, yet we must never presume, in the exercise of our charity, to disregard the authority and regulations of his Word ; nor may we expect an equal portion of his favor upon conflicting sys- tems, which are not equally directed by the counsel of his will. It is very manifest that the same simple principle runs through the whole question of sectarian controversy. The Apostles of Christ were the only persons commissioned by him to establish the laws of his Church for all time to come. For this work they had the special guidance of the Holy Spirit. The Church, as established by them, was doubtless, one, and not many. And as the various divis^ ions of our day cannot be all equally near that standard, and as the divine promises were given to no other, it re- sults, that just in proportion as we are in accordance with the Apostles, we have our part in that blessing, and no LECTURE 1. IN ERROR. 11 farther. And, of course, the notion that all are equal in the divine judgment, and that it matters not to which we attach ourselves, can neither be justified by reason nor Scripture. 