IMAGE EVALUATION TEST TARGET (MT-S) 1.0 I.I «- IIIIM |50 "'"^^ IM M 1.8 1.25 1.4 1.6 , — ■= ■« 6" ► ///// -vS^ w/ 10:^ ^ ^ ^ »%. ^^ ,-c*' /y^ ^ r v^ o>; / PhoiDgraphic Sdsices Corporation k €^ \ # . TORONJO : PUBLISHED BY BREWER, McPHAIL, & Co. 1848.. i'« ■} ■'f, lmr?i*^'% ■.. ' *•■! i* »!*-* "'«»! " mm T FOUR SHORT LECTURES OM CHUECH GOVERMENT ; coMPRisiNO : I.— THE PACIFIC SPIRIT OF THE CHRISTIAN; II.— SCRIPTURAL VIEW OF CHURCH GOVERNMENT ; m.— THE TESTIMONY OF HISTORY ; AND, IV.— THE VOICE OF REASON, ON CHURCH GOVERNMENT. BY THE REV. T. GOLDSMITH, Minitter of tht Canadian Wealeyan-Methodiat New-Connexion Church. TORONTO: PUBLISHED BY BREWER, McPHAIL, & Co., printers, stationers, booksellers, and book-bikders, 46, King-street East. 1848. l&tot^tt E^omn €uttell, ^tfntei;^ ADVERTISEMENT. The following •' Lectures" were originally intended for the benefit of the Connexion in tlie present scene of the writer's laiwur. Tiiis, to some ex- tent, invests the discussion with the appearance of adaptation to wants and circumstances fcculiar and local ; yet it is thought that these traits will not be detrimental, either to the interest, or usefulness of the following pages, as the Body in this Province is called upon, year after year, to establish Socie- ties, where we have hitherto possessed no Connexional interest ; and under cir- cumstances which will be found closely to resemble those which have charac- terised the establishment of our cause at Whitchurch. The fu^t Lecture, on " The Pacific Spirit of the Christian," is preliminary. In the subsequent Lectures, the language of inspiration, the testimony of history, and the voice of reason, are brought to bear on the important subjert under dis- cussion. That but little is contained in these pages, compared to Uie amount of evidence which might be adduced for the establishment of the positions advocated, the writer does not question. But lie hopes tiiat the evidence furnished on each topic discussed, will be found, to the unprejudiced mind, botli conclusive and satisfactory. Intejided, however, as these pages were, for the exposition of our principles of Church Government in a particular locality, it was not until some friends, m whom the writer placed confidence, had employed repeated and earnest entreaty, that he consented to give them to the public. And should they be found, in any degree, subservient to the promotion of the cause of Religious Liberty, and the extension of a Scriptural form of Church Government, the writer, while giving to God all the glory, will feel his most sanguine expectations realized. Whitchurch, 1848. " I) Romni The charuc where dlrectl; Savioi subjoci peace i moters for the; It is a latiti you, lii under hence, princip spirit, > 4ijrii of lirivitig liiin to his God, und tu his duty. Deeply solicilouH lor the siilvation ol'all, the luiiKiia^fc of his heart accords with the words of our jx)Ot: " O ilint my Jchii's htnvciily clmniis Minliti'Viry l)i»»oiii move ; Fly, sinners, fly into those arms Of evcriaHting lore." The spirit of the true christiim corrosponds (o th<( anthem sung by Angels, at the rising of the star of JJothlchein : " Glory to God iti tlio highest, on earth peace, good will to men." While the spirit of the Christian is purely pacific, his actions correspond with hia spirit. Love breathes in all his words : and ho nianifests in all liia actions that he has imbibed the spirit of J liin, who, when ho was reviled, reviled not again. He recompenses to no man evil for evil, but ho " overcomes evil with good." When his enemy comes, hungry and thirsty, to his door, instead of driving him away empty, he feeds him, and gives him drink ; and by so doing, he " heaps coals of fire upon his head ;" not to destroy, but to melt him into tenderness and contrition, and to bring him to his duty. Thus the Christian endeavours to live peaceably vvitli all men, whether friends or foes. With those with whom he cannot live intimately and familiarly, in consequence of difference in rank, profession, or sentiment, he lives peaceably ; not giving them occasion to (,uarrel with him, nor taking occasion to quarrel witli them, lie studies the things tliat make for jjcace, and carefully avoids everytliing that could give offence. It is not possible, however, for the Christian to preserve peace when he cannot do it without otFending God, and wounding his own conscience. " The wisdom tliat is from above is first pure, tlien peaceable ;" but it cannot, and will not be peaceable at the expense of Gospel puri- ty. He may be unavoidably striven with : this he cannot help, but it is his constant care that nothing is wanting, on his part, to secure and preserve peace. We are all members of one family, and hence we should seek to promote the peace of the whole family. I rejoice that I can recognize every son of Adam as a member of that family, with which I stand connected ; and I know of no superiority in that family save that which arises from superior merit. All distinctive names, and eartJily titles and honours, will perish in death ; and at tlic bar of God real piety alone will ensure to us the smile and approbation of our Judge, and admission into eternal glory. I recognise in every child of God a brother, no matter as to his country, colour, clime, age, or ranli ; so long as he has the image of Christ, I love liim, and can hail hum as a fellow-heir of eternal glory. We may differ on many points of minor importance, we may even contend with earnestnes.s for our peculiar views, and still preserve inviolable the pacific spirit of the Chrisiian. When, in minor matters, we cannot see alike, we can agree to differ, and still love as brethren. United in great fundamental doctrines, we rejoice in being posyessed of the same spirit, being \ thcin ; nnd ho lUinly wuiimiit 1)1 his iiclivily, ^ suhciluuH i'ur of our poet : Angels, nt the oartli peace, rrcHpond with iicliouM that lie jt tiguin. He aod." When iig him awiiy lieaps coals of nd contrition, oaceubly vvitli ive intimately sentiment, he king occasion and carefully vever, for the Mg God, and ri5t pure, tlien ' Gospel puri- s his constant ice. We are ) peace of the f that family, rnily save that tlily titlea and rt'ill ensure to mal glory. I intry, colour, , and con hail ints of minor lews, and still r matters, we nited in great I spirit, being LHCTirnRH ON cinrncii (jovp.knmkn r. 7 Bctuatnd l»y the Hamo motivp, in walking hy the same rule, in travoliing the watne road, and lioing lK)und for the Mamo deslinnlion. Wo are united hy tlin ntrnngtwt, tlio(tl(woHt ties ; nnd, liownvcr weak or i^rnonmt, for my lifo I would not " canse ono of the loast of those littlo oiips to olVcnd." Siiitli iho Hiiviour, " InUtur for a man that a millstone wore linngrd nhout his neck, and ho cast into tho depths of the Bea, than that ho should cause one of the Iciwt of those my littlo ones to offend." In a world of such vast variety, and abounding with so many prejudices, it is im- possible that oneness of sentinuml should uuivorsally obtain ; hence, it becomeH us, as Christians, while we maintain, with unllinching integrity, the groat principles o*" 'a Gospel, to exercise the spirit of (.'hristiun charity toward those who nmy ditFer from us in opinion. And, let us never forgot that we too are but fallible ; and while we regard our brother as labouring under the influence of wrong Viows, it is possible that ho may bo right, and wo wrong. Actuated, I liund)ly trii t, by m( tives and feelings of this liberal character, I have determined to deliver a few Lectures on Church polity. I shall endcjivour to take an impartial view of the subject, hoping, by a calm considerption of tho |)oint at issue, to advance, in some humble degree, the cause of truth. I am not, however, unconscious of the fact, that, in entering upon this subject, I shall have to tread upon controverted ground ; and I may, in tho course of these Lectures, come in contact with prejudices long since imbibed, and deeply rooted. Nothing could, however, he more foreign Irom my motives and desires tlian giv- ing offence to my brethren ot other denominations. I feel, that In opproaching this subject, I am treading upon delicate ground ; and did I not feel it the impera. tivo demand of duty, I should gladly leave tho task, for one better qualified to perform it. The influence which tho Government of a Church must exert upon her vital interests, taken in connection with the fact, that the Discipline of the Church with which I have tho honour of standing connected is scarcely known in tliis place from its recent introduction, will perhaps be considered a reason sufficiently strong to warrant a Series of Lectures, explanatory of our Church polity. Believing, ai^ I do, that the principles of our Church Government are derived from the Word of God, and calculated to secure the peace and prosperity of a Religious Community, I deem it my imperative duty to explain and enforce these principles. Who, I would ask, that loves Zion, that takes pleasure in h or stones and in her dust would not love to see her under tho influence of a discipline that is calculated to promote the peace and harmony of her members ; and. by enlisting and uniting all her energies, and employing ihem for the suppression of vice, and the promotion of virtue, give her large facilities for meliorating the condition of the wretched, and extending the interests of lilessiah's kingdom ? And who, I ask, does not know that the Discipline by which a Church is governed must of necessity exert a powerful influence upon tliat Church, either for good or evil ? And who, Hiat is acquainted with Ecclesiastical history, since tljo time of our Saviour, does not know, that just in proportion as the Church has preserved her simplicity, 8 LECTURES ON CHURCH GOVERNMENT. H^ n r i '■ and a liberal form of Government, she has prospered : and just in proportioH as she has permitted her simplicity to degenerate into form, and her liberal Government into despotism, sk. hac become corrupt, and been cursed o. God? Indeed, how could it be otherwise than that the laws by wliich a Church is govern- ed should exert a powerful and decisive hilluence upon her we' fare ? Among an intelligent people, in the habit of thinking and deciding for tliemselves. we may apprehend the discussion of a subject of such vast importance, and so nearly associated with the best interest of the Church, will be attended with advantage. I shall, therefore in the discussion of this subject, treat the point with freedom ; and, at the sam.e time, giving duo deference to the opinions of my brethren of other Denominations. And I hope, that, should I advance anything contrary to the views of this congregation, that you will weigh it impartially, and compare it with the Word of God, and the voice of reason ; and then let it stand or fall according to its own intrinsic merit. I want nothing lO be received for truth, simply because I assert it ; but I would have you weigh the arguments, compare them with Scripture and reason, and then decide for yourselves. Lot what may be adduced stand or fall as it agrees with, or opposes God's Word. While incredulity mui:,t be acknowledged and deplored as a radical evil in the world, and prolific of infidelity, it must also be admitted that blind credulity is an evil not less in magnitude, nor less to be deplored, and is as fruitful of infatuation as the former is of infidelity. Think not, my friends, that you are necessitated either to receive all a man addi .es for truth, or else to regard him as a liar. This does not follow as the only alternative. How many good men have laboured all their li\'es under false, and even absurd ideas, which in the light of reason and science have vanished away ? But did all this prove these to be bad men ? Not at all : many of them are now in heaven. It only proves they were, what wo still are, fallible creatures. The Xfari of God not only admits, but even enforces tlie necessity of our inves- tigating subjects before we believe them. Clothed \vitli the authority of an inspired Apostle, the precept comes to us, " Prove all things ; hold liust that which is good." What could bo more pointed and positive than tins ? It is not only our privilege, but also our imperative di'ty to investigate and judge for ourselves. In the course of these Lectures I shall have occasion to advert to the Word of God, as well as to Ecclesiastical history ; and I really hope the congregation will examine those works for themselves ; to aid in which, I shall rr.me the work from which the quotation is taken. I feel quite confident that a thpvough investigation of this subject vdll be attended vnth satisfaction and advantage to yourselves, and also with benefit to the general cause of truth. And here I wish it to be diptinctly understood, that the separation from the Wes- leyaji Body, under the Rev. A. Kili;am, which took place fifty years ago, was not on the grounds of doctrines, ordinances, or politics. Church Government, and itl^ LECTURES ON CHUKCH GOVEUNMENT. in proportion I her liberal rsed o. God? irch is govern- ire ? Among lemselves, we tance, and so attended with reat the point le opinions of Lild I advance will weigh it ce of reason ; aerit. I want I would have son, and then igrees with, or ical evil in the credulity is an 1 of infatuation ■e necessitated s a liar. This le labouroc' all of reason and men ? Not at what wo still y of our invea- j of an inspired ; tliat which is is not only our )urselves. to the Word of ngregation will ! the work from investigation of selves, and also from the VVes- rs ago, was not )vernment, and that (jlone, was the cause of the division ; nor did that division occur until tlrey had tried every possible means of obtaining their natural and inalienable rights in the Old Body ; and when all their efiurts ])roved futile, they then separated, and orga- nised tiie New Connexion Ciiurch, upon the ralional and Scriptural principles of Lay-Represeiitution ; uiua jjcuring lijo' rigiiu of t ac'), and ailbrding order without despotism, and libjriy wiLho..t iic 'uuousir ss. 'I'iii., iiociy, ub la ifn y ars a^o, sent a Missionary (^ilu; R v. J. A iJy;iiai , ;•■! , / i mo iaboiiied succpssfuliy in CaiiaJaSa.t, an. wao, ■.luiia,, a /j v7ost, formed an acquainiance with tho Cana.Jan Weal ya.i ii. i..( , .-,, a. .ia;iiil;-n; '..n! linj'.ing that they had separated i'rom th:; E) i^coj.ai J,l.,Ui0.io.s, ia Car^^^cla, on grounds simi- lar to those on which iho New Connexion sjj.arated from tho VVosioya-s in England, and were under a Discipline embracing all tho great principles of Lay- Representation; and finding a perfect coincidcnoa on these grijat points, the Union of the two Bodies was proposed. This proposal having been submitted to the next Annual Conference, the Terms of Union were framsd ; and during tlie ensuing year submitted to the ccasidaration of the Societies throughout the Connexion. The result was, the Terms of Union being apj)roved, at the next Annual Confer- ence the Union was fully ratilied. For, let it be observed, it is impossible for us to form cr dissolve Unions, without first laying it, for twelve months, before our members ; and a faithful record of their votes is brought to the next Conference, which in all cases decides the matter. Since the formation of this Union things have worked harmoniously ; the sun of prosperity has beamed upon us ; and our cause has gained, to some happy oxtent, in numbers, influence, and funds. We have, thank God, lived down, to some extent, the voice of calumny ; and the noisy tongus of vituperation has become nearly silent. I must, for the present, dismiss this topic, to resume it in another Lectura. Having, in consequence of these principles, obtained an important opening in T.>ronto, and having established a good caiue there, our friends on this Circuit, who prize Religious Liberty, were made acquainted with our existence as a C'lurch, and of the princi]iles of our Church Government; and feeling the Discipline of th«. Wesleyan Body opproisive, and regarding it as anti-Scriptural and absurd, they resolved lO throw off tho yoke. Regarding, on the other hand, the Discipline of our Church as rational and Scriptural, they sent for us, to organize a Church in this place. We came ; and an investigation of the subject proving satisfactory to all parties, we rec^jived them into Society, and organized tho Whitchurch Circuit. While v;e are conscientiously at variance with our Brethren of othor D nom";'-a- tions, on the subject of Church GovernmDnt, wo delight to recogniz j them aa children of the same family, and fellow-heirs of eternal glory; and in the great ^^ KJi k of saving souls we can heartily co-oj)erate with them, and wish them God ppOCu* It seems imperative on m?, however, to give some explanation, why we have made the matter of Church Govfrnment tho ground of separation from the Wes- leyan Body. It will be the object of the succeeding liectures to explain this ; and 10 LECTURES ON CHURCH GOVERNMENT. to explain and defend the principles of our Cliurch polity. In the defence of these principles we are truly conscientious ; and believing them to be Scriptural and rational, we confidently recommend them to the careful consideration of all who love the cause of God, and desire to promote its peace and prosperity. ^ I I nco of these riptural and a of all who LECTURE II. SCRIPTURAL VIEW OF CHURCH GOVERNMENT. " For om is your mafter evm Chruit, and. all ye are &re&r^."— Matthew Having in my former lecture sufficiently expl&ined my design, I take it for granted, that further prefatory remarks would be superfluous uid uncalled for, and hence I at once enter upon the subject. The passage before us evidently includes two important doctrines ; vii,, 1st, th» supremacy of Christ over the Church; and Sndly, the equali^ of the members of the Church with each other. These two doctrines have a natural, intimate, and inseparable connexion with each other. The same principle which teaches ns submission io Christ as our Master, teaches us also khulneis and gdodwill to nten, as our brethren. On the other hand a spirit of rebellion against Christ, is accom* pemed by a spirit of oppressicm and tyranny over mankind. Of the cmrectness of these statements, the world's history furnishes abundant and fearful evidenct. Indeed rebellicm against Christ and oppressira tdwards mm is the aame spirit, manifesting itsolf in diversified action. Both are the legitimate ofibpring of th» sune pernicious root; and both atea at the accomplishmoat of the same wicked end. Nothing is more natural to fallen man, than the exercise of despotic power, and nothing dan be more opposed to the spirit of the Gospel, nor cananything mord e^ectually subserve the purposes of aatan, in corrupting and secularising the church. Th0 Uesaed Saviour, well knowing how strongly satan would tempt hia dlMiple^ and with what pmrseverance employ all his aubUe power, to gain advantagt^ over th«m in this, their most vuberable point, teaches them his devices and guards tttun agionat the anare. He tarns the proud, pedantic sjorit of the Pharisees to the ad* vantage of the disciples, and warns them against following theirexample. They took pleasurein bmng called Rabbi or Matter; but, says the Saviour, " Be not ye cidled IMtM, fv one is you> : ovrster, even Christ, and all ye are brethren." It ^U reqi^ no extraordiipry deg^iw of penetration to perceive that thaardent dejitfre <}f tbi Phariaees to receive the pnd«ea of man, which the Saviour so stroiig)y ctfi^ demon, bad its fonadatioii in pride and arrofinee; And the same spirit which actvu^d then in aaying to their fellow^men, '' Stand by thyself, come not near, for lath lii i.v.rTt'RKs <^\ cHrRrn oovkrnmevt. « more holy than thou,"' also actuated thsm in resisting the authority of Christ, and in saying, "We wUl not have tiis man, Christ Jesus, to reign over ua." Thus we see the same Gpirit manifesUng itself in rebellion against God, and m usurpauon and oppression among brethren. The blessed Saviour aims a deadly blow at the very root of this evil, and by asserting his supremacy reduces aspirant man to a level with his feUow maxi. The supremacy of Christ stands as a perpetual antidote to this evil ; and despotism can only obtain in the absence of submission to Christ aa the great head of the Church. The history of the Church abandantiy proves, that when the spirit of submission to Christ has waned, religious despotism lias increased ; and as despoUsm has waxed, piety has waned, till vitality has been superseded by empty form, and brotherly kindness by despotism. And who, that has acquainted himself with this subject, and is actuated by proper motive* and feelings, but trembles to see the Church takiiig even the first step in departure from Gospel simplicity and equality, toward formality and despotism ? When the first step is taken, a loose rein is given to human arrogance, and none can tell where the matter may issue, or to what lengths of extravagance the Church may be driven. How timely, then, and pertinent these doctrine.';, « One is your Master even Christ, and all ye are brethren." Dr. Adam Clarke, one of the ablest Commentators of the day, has given os the Wlowing. on this passage ; and I give it the more readily because he was under a Chnrch discipline securing full legislative and judicial authority totho ministiy-* discipline utterly inconsistent with this passage of Scripture, and also opposed to the Doctor's comment upon it Ye are brethren. « No one among you is higher than another, or can possibly have from ma any jurisdicUon over the rest. Ye are in this respect perfectly equal." Scott and Henry give comments similar to Clarke'a on this passage : and to what other conclusion could they have possibly arrived ? The doctrine herwn contained is so plain and easy that he that runs may read-the stranger and the wayfaring man though a fool need not err therein. The e^/ident deeign of the Saviour in this passage was to check the risings of pride, importance, and despotism, and to teach the Church their mutual obligations and dependencies, far they were brethren. The term •« Brethren" is frequenUy employed in the Scriptures, and Is applied to the members of the Church of Christ. Our Saviour declares " theee are aU biethxen and he is their master." But what are we to understand by the term ? Doctor Clarke tells us it means equality none should hold jurisdiction over the rest aa a ruler, for Christ was their master and they were all equal ; and we do not feel dispoeed to oppose the Doctor here, as his view of the subject, in our opinion, is both rational and scriptural. Those are called brethren, in a literal sense, who are bom of the same parents, children of the same family, and possessed of equal rights. So in a spiritual sense, they who are bom of God are all brethren ; they are all sons of God, all servants of Christ, and are consequently all brethren or eqoal. The bond that unites them in one is by far stronger than all natural tiea. They all possess one principle— love to God; they are all influenced by one spirits the Spirit of God ; tbcv are all actuated by one motive— the glory of God ; they all LKCrrRKB ON CHl'RCH GO\ KRNMKVT. 13 ' Christ, and ' Thus we urpatioD and ; at the very lan to a level 1 antidote to to Christ as ' proves, that s despotism vitality has And who, oper motives in departure ' When the an tell where urch may be your Master given US the was under « ) aimistry--« so opposed to /ou is higher ■est. Ye are u- to Clarke's ibly arrived ? ay read — ^the The evident , importance, [ependencies, 1 13 applied to heee are all by the term ? :tion over the md we do not 1 our opinion, al sense, who ssed of equal ■ethren; they ;1 brethren or 1 natural ties. y one spirit — God ; they all walk by one rule— the Word of God ; they are all travelling the one road — the way of Holiness ; they are all bound for the same destination — the heaven of Eter- nal Glory. How utterly alien to the nature of their intimate connexion, to raise op superiorities, and to exercise the spirit of despotism ? Why should distinctive names and party feuds, and man-made offices; distinguish those from each othpr, who are all one in Christ Jesus ? Our Lord has called his people by a name the very mention of which is designed to destroy every feeling of superiority, to anni- hilate this spirit of despotism, and to hold in happy compact all the members of his Church. This name was not designed by the Saviour as a mere title or empty pro- fession ; but as the genuine spirit of the Church, which was to be cultivated by all its members, and to be carried out in all their actions toward each other. It is a matter truly surprising, how the Church under such a profession as this should have cultivated a spirit so inimical to their profession. Our blessed Saviour " needed not that any should testify unto liim of man, for be knew what was in man ;" he fully understood his natural inclination toward despotism, and hence, he doubly guards him on this point. He has not left it merely for our name to remind us of our duty ; but he has given us by the mouth of his Apostle (1 Epistle of Peter, v. 2, 3,) an excellent and positive precept, bearing upon the point. " Feed the flock of Christ which is among you, taking the oversight thereof, not by constraint, but willingly : not for filthy lucre, but of a ready mind. Neither as being Lords over God's heritage, but being ensamples to the flock." Now, as I know of no passage in all the word of God in which the duties of a Gospel Minister are more clearly pointed out, I shall give a short exposition of this passage. And to prevent the possibility of supposing we had wrested the passsge for our own convenience in argument ; we will give you the words of Dr. Clarke . " ' Feed the flock.' Do not^eece the flock. ' Taking the oversight.' Discharging the oSice of Bishops, or Superintendents. This is another proof that Bishops and Presbyters were the same order in the Apostles time, though afterward they were made distinct. ' Not by constraint !' The office was laborious and dangerous, especially in the times of persecution. It is no wonder then, that even those that were best qualified for the office, should strive to excuse themselves with a gemi'- ine, 'I am unwilling to be a Bishop.' ' Not for filthy lucre.' Could the office of a Bishop in those early days, and in the time of persecution, be a lucrative office ? Does not the spirit of God loa-i the Apostle to speak these things rather for poste- rity, than for that time ? Kit f a ready mind, doing all for Christ's sake; and through love to immortal seuls. Neither as being Lords over God's heritage. This is the voice of Saint Peter, in his Catholic Epistle, to the Catholic Church. According to him there are to be no Lords over God's heritage ; the Bishops and Presbyters who are appointed by the Head of the Church, are to feed the flock, to guide and defend it, not to fleece and waste it ; and they are to look for their reward in another world, and in the approbation of God in their consciences. And in humiUty, self-renunciation, and heavenly-mindedness, tliey are to be ensamples, types to the flock, moulds of a heavenly form into which the spirit and lives of the flock may be cast, that they may come out after a perfect pattern. We do not ask 14 LKt'TCRKS ON ('HI;RCH t;oVKU\MKNT. I! I doo8 ihH t:hurch tliut arrogatfa to 'tsell the oxehisivo title of Catholic, and do its supreme Pastors who affect to bu the succossors of Poter, and the Vicars of Jobuh Christ, act in this way ? Tiiey are in every sense, the very reverse of this. But we may ask, do otlier Churches which profess to be reformed from the abominatiom of the above, keep the advice of the Apostle in their eye ? Have they Pastors after God's own heart, who feed them with knowledge and understanding ? Do thoy feed themselves and not the Hock 7 Are theij Lords ovefthe heritage of Christ, ruling with a high ecclesiastical, secular liand .' Disputing with their flocks about fenny-farthing tithes and stipends rather than contending for the faith once delivered unto the saints ? Are they heavenly moulds into which the spirit and conduct of their flock may be cast ?" What a hideous picture has the Doctor here drawn ! and what would have been his feelings of horor, had he anticipated that in so short a time his successors would have answered so well to his portraiture ? " Ruling with a high ecclesiasti' cat, secular hand" which awakened the Doctor's feelings of abhorence, has become a characteristic mark of his successors. Witness their unions and rendings in oonnnxion with their strife for College endowments, and Government stipends ! Witness the prostitution of their ecclesia^stical influence, to political purposes for filthy lucre's sake ; and judge whether the Doctor wrote prophetically of his own successors ! How strangely opposed is such a course of conduct to the spirit of the Gospel ? If there is one evil against which the Church has been more frequent- ly warned in the scriptures, than another, it is despotism ; and yet, this is the very one into vi^ch she has most frequently plunged. Most of the rendings and divisi- ons which have occured in the Church, have been the legitimate consequences oi' her despotism and tyranny. How could it be otherwise, when the Gospel by which she professes to be governed, stands in direct opposition to her conduct 7 Light cannot be more opposed to darkness, than tlie Gopsel is to despotism. Hear the words of Christ to his Diciples (Matt. xx. 25, 26, 27, 28.) " But Jesus called them unto him and said, ye know that the Princes of the Gentiles exercise dominion over them, and they that are great, exercise authority upon them. But it shall not be ao among you : but whoso will be great among you, let him be your minister, and whoso will be chief, let him be your servant. Even as the Son of man came not to be ministered unto, but to minister and to give his life a ransom for many." We cannot fail to perceive from this passage, that the Church is not to be govem- cd by arbitrary power, but " in humility and brotherly love, and with the spirit of Cbiiiit." Despotic power is characteristic of heathenism, and in perfect contradis- tinction to Christianity. This existed among the Princes of the Gentiles ; but Christ says to Us Church, it shall not be so among you. Proud despotic spirits are to be put down, and k^t down ; for " he that will be great among yon, let him be your minister," or deacon, the lowest ecclesiastical order : " and whomsoever will be chief among you, let him be your servant," or lowest secular officer. How strong- ly has the Saviour here gi^arded the Church against the invasion of arlMtraiy power 1 Every kind of Lordship and spuitual dominion over the Church of Chnit, is destructive to her interest, and altogether anticbristian. I LECTURBS ON CIIUUCH OOVKRNMBNT. H and do its rs of JcBun this. But >omination» aators after Do thoy of Christ, locks about ,e delivered uct of their I have been successors ecclesiasti' has become rendings in It stipends ! arposes for 3f his own le spirit of re frequent- is the very 1 and diviisi- iquences oi' !l by vtrhich 2t ? Light Hear the called them i dominion shall not be inister, and ;ame not to ly." I be govern- le spirit of ;contradis- ; but Christ ts are to be m be yonr rer will be bw strong* f arlMtraiy hofChiiiit, The Apostles regarded themselves as servants of the Churches of Christ, and uniformly speak thus of themselves. Paul says, " We preach not ourselves, but Christ Jesus tlie Lord : and ourselves, your servants, for Jesus' sak«i." He seems quite content with this ; not that ho was compelled by necessity, nor that he was inferior to any of them, but " for Jesus' sake." He was willing to be as his Lord ; and he came as the servant of all ; and that minis- ter who, not willing to be a servant of the Church seeks to Lord it over God's heritage, has strangely forgotten his office, and is unworthy the name of a minister. God says ye shall not be Lords over God's heritage ; hut aspirant man says, my title is Lord Bishop, and I will have it ; and even among those who have not as- sumed these titles how many have arrogated to tliemselves the power, and looked down with contempt upon all those who have dared to differ with them in opinion, and receive the testimony of Scripture instead of their dogmas. And these have been unsparing in their antichristian epithets of opprobrium, such as, " illegimate," "Ryanites," "Kilhamites," "Oppositionists," " Divisionists," &c. How unlike the ;| spirit of the illustrious Apostle Paul, and his infinitely more illustrions Master, I These both professed to be the servants of all, but our modem aspirants profess to I be masters of all ; and are unwilling to grant to those who think for themselves th^ name of Christian. Dogmatism, is to a fearful extent, the logic of those clerical despots ; and they spare not their anathemas upon any who wiD not crouch in submission at their feet. We should almost think from the spirit and conduct of those eccleKiastical dignitaries, that they had never read this passage, " ourselves your servants for Jesus' sake ;" or, if they had seen it, they did not helieve it. To accommodate this passage to their high-handed measures, we should have to rendek* it " and ourselves your masters for our sakes !" How strange that men who go about preaching the Gospel to others, should have so completely forgotten their office; and so reversed the doctrines of the Gospel they profess to preach ; thus making merchandize of Christianity, and sacrificing the peace and prosperity of the Church at the shrine of clerical ambition ! It is notorious that the church has been despoiled of her rights, by the usurpations of aspiring and despotic ecclesias- tics ; the brotherhood has been broken ; and superiorities have been set u|l niterly alien to the nature of the Christian compact. The Church where all shcald be af- fection and confidence, has been, bythe exercise of despotic power awakened to suspi- cion, and filled with strife and contention. The membership) robbed of their inalienable rights, have been bound as vassals to priestly ambition, frowned into submission to their spiritual rulers, and made subservient to all the vascilH^dnst^a mercenary Priesthood. How strangely has tiSe order of things beta levfened? For Christian liberty, here is priestly despotism ; for enlightenment and fi«edoin, here is ignorance and inftitnation ; for peace and concord, here is strife and con- tention ; and instead oi seeking the glory of God and the sahatiftn of sotils, hew is continued strife for emolument and power. And how gravely too, do those * legi- timate" minieters plead " submit yourselves" as an injunction «f ISeriptme, flnts endeavonring to turn the word of God intb subserviency to their wdidjowwl despotism. As this passage is one frequently quoted in Jefcnce of a corrupt and despotlfc ? I f le LECTURES ON CHUKCH GOVERNMENT. Bnlrit we shall dance at it. U occurs in Hebrewa xiii. 17, as well as in sovml r 'Zet la it! 1 same import. I have made choice of this passage for :tZl; a I pretame it is the one generally .elected for the support of pnest- rZZ^ It reads as follows, '• Obey them that have the rule over you, and ' mUyourselves ; for they watch for your souls as they vhat >"-; ^v-.ccount, that u/y may do it with joy and not with griof, for that .s unprohlable for you. Let us examine this passage. The Apostle speaks of thei^r peculiar office-- washing over souls, and their faithfulness in dischar,ingthat duty. Ihe.r olyect wtt solvation of souls, and they continually kept in mind the fact, that they Tust give account. They watched over their souls; not over their coffers, for Sthy lucre's sake. They were put in care of souls, and it was the.r provmce to ..Zove, rebuke, exhort with all long suffering and doctrme, and m order that the church might profit by their faithful watching and labour, they must give heed to their teachings, and submit to Gospel requirements, and especially so, as they were acting from the purest motives, and only seeking the salvation of their souls. Thev were faithful, " watching as those that must give account. I need not ask, da pur modem despots watch over souls, as those that must give account, or do they watch for filthriucre, and practice the hidden things of dishonesty? If their Bpirit and pracUce do not comport with the spirit and pracUce of those of whom ^e Ctle si^aks, then the passage can have no bearing on the point, for it wa. on y on ihe ground of their faithfulness that the Apostle urges submission. But even admitting our clerical aspirants had full title to this passage yet what does i secure I them but the office of watching for souls, not Lor mg i over them: and it connects with this office the most fearful responsibilities. " they must give account." As the ambassadors of Christ, the people are to hear and give heed to their doctrines in order that they may profit thereby. Doctor Clarke assures us that the term ruler here means none other than guide, who speaks the doctrines of God ; and then he makes the f ^''°^;"g .f ™?^ vS,ns. «He is not fit to rule, who is not capable of guiding." Would thow who plead so hard for clerical authority, pretend to say that this passage m- eludes the idea that we should submit our will and judgment to their decision wd 'erthem think and decide for us 1 This would imp y that they were infalhb^ teachers, and clearly exhibit what they are so careful to conceal; viz., that the system has its foundation in Popery ! ... The consistency of this disposition of the paseage will still further appear, by consulting some parallel passages. In 1 Peter v. 6, we have the foUowmg^ ^ewise ye younger submit yourselves unto the elder ; yea, all of you be aub- iect one to axioier, and bo clothed with humility, for God resisteth the proud, and riveth grace to the humble." While the Apostle requires that the younger sutaoit Lmselves to the elder, he also requires that they aU be subject to one another. They are united in a fraternity, the nature of which requires reciprocal submjs. sion •, and none are exonerated from this requirement. The evident design of the ApoJue,in this passage, was to guaxd tlie Church against anything like a spmt of superiority or intolerance -, for this would be inconsistent among brethren. The liKt'TURES ON CHURCH GOVERMMENT. It IS ill aovoral passage for ort of prieat- 'er you, and rive uccounl, for you." liar office — Their object id. that they r coffers, for r province to in order that isl give heed f ao, as they jf their souls, led not ask, do It, or do they Ly 7 If their 3 of whom the r it was only n. But even what does it ■ding it over ilities, " they I are to hear eby. Doctor in guide, who irtinent obser- Would those is passage in- r decision, and ivere infallible 1; viz., that ■h6T appewr, by the following, of you be sub- the proud, and rounger submit to one another, procal submis* t design of tbe ; like a spirit of )Fethr8n. The orgumeiil by wliich the Apostio enforces this precept contirma our view of it, " God resisteth tlie proud, but giveth grace to the humble." The wiiole drift of the passage is against pride, intolerance, and despotism. Wo might cite a number of nsssages, ull bearing upon this point, and confirming our position ; but we deem it needless to summon further evidence upon a point so clear. How can any Gospel Minister, in the face of so many indubitable evidences in favour of Christian equality, plead for full legislative and judicial power to the Ministry ? How dare they, in the face of that passage which says, " Neither as being Lords over God's heritage," grasp and exercise despotic rule over the Church of Christ, and require passive submission to their lordly sway ? How dare they usurp the prerogatives of Jesus Christ, as the Head of the Church ; while he emphatically declares to them " one is your master, even Christ, and all ye are brethren ?" The example of inspired Apostles, who were taught by Christ personally, must have an important bearing upon the point at issue. Did they exercise legislative or judicial authority over the people, and independent of them ? To this question the Word of God gives a clear and unequivocal answer in the negative. We fearlessly challenge our opponents on this question to point out oue instance in which the Apostles assumed to themselves the independent power of ruling the Church. On the contrary, we invariably find them, in matters of legislation, acting in conjunction with the Church. In the 16th chapter of the Acts of the Apostles, we are furnished with an ac- count of Apostolic usages in these matters. On the important question,, whether the converted Gentiles should be circumcised, aud compelled to keep the law of Moses, the Apostles, and Elders, and Church met to confer; none arrogating to themselves the authority of deciding the important matter alone. This is usually called the first General Council of the Christian Church. It assem- bled by the immediate command of God ; for Paul tells us, in Galatians ii. 1, 6, that they went up to Jerusalem by revelation, and the question they met to discuss was paramount in its bearings upon the Church. The character of this first legislative assembly of the Christian Church must have an important bearing upon the point in hand; and especially so, when we consider it was under the immediate direction of Divine inspiration. The Apostle Paul had Titus with him on this occasion, and how many others we cannot tell. A number of laymen seem evidently to have accompanied them to Jerusaleau to conference : how many we cannot determine. This revelation seems to have been given, not to Paul, but to some individual in the Church at Antioch. This subject occasioned no small discussion and disputation between Paul and Barnabas ; and they lately determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem, unto the Apostles and Elders, about this question. Now, observe the Apostles did not themselves detenoine, independently of the people ; but the Church decided this question. Again, the Apostles did not go alone to confer with the Apostles and Elders at JerueaJem ; but certain other of the Church accompanied them ; and that H hECTItKBH Oa cmmOll (iOVI'.RNMKNT. \- '■1 by the determination of tli^ (^hurch, l)y whom they were delegated to go l(» JeniMlom. The roception with uhicl* tliey met, clearly shows that the Churc ii at JcrtisHlem was under a di«;ipliue similar to that from which the Apostlen and del 'gates were sent. Wo are told, in the 4th verse, that they were re- ceived in JeniHiilem of tlil«otd beyond contradiction by the mfinner Led to go to ; the Church the Apostle8 E>y were re- Iders. And lonsider this /hen a dcci- jvmed ? In it the Apos- r thoir own lanied Bursu- a very pro- matter; and r it should be irtue of lii» lativo assem- 1 them, and lis prove, but composed of y was under J revelation." aea it to paus, 1 Elders, and ' that the first itera and Lay- upersede tbia vdsdom than I reason obvi- :e, and less of es and Elders 1, theu I Bttb- d, fail to con- Church were the assembly, se jmrniiscn- K>8e he would > told " Then 'aul." Now, nd Eldera at instlMvebeen tott the whole by th« manner I,KrTi;KRf» UN »'111:R('H UOVKiJNMENT. 19 in which they decided llio question. " Then pleased it the Apostles and Elden*. with the whole Ciiurch," &c. The time, also, is delinitely pointed out, " Then" (J. e. when James had concluded) ; so tiiat, boyond contradiction, tliey must all have been there. The matter being clear that they were tiiere, let U9 examine what authority they exercised in this assembly. They exorcised the authority of determining the ques- tion, in conjunction with the Apostles and Elders ; for " Then pleased it the Apostles and Elders, with the whole Church," &c. I must confess I am truly surprised, that in a matter so clearly explained, by Divine precepts, and by the example of inspired Apostles, that the Church should have strayed so manifestly. If any are ignorant in this matter, their ignorance must be wilful ; consequently, criminal. And ignorance, under such circum- stances, cannot palliate crime. You are not required, passively, to receive all that a designing Priesthood may tell you, without ever investigating for yourselves ; but you are to " prove all things, and hold fast that which is good." God's Word has cast such a flood of light upon the subject, that you are left without excuse. " The stranger and the wayfaring man, though a fool, need not err therein." Ijct me, in concluding this Lecture, guard you against one of the most preva- lent errors on this point ; and that is, that " Church Government is one of the non-essential matters in which we have a right to differ ; and which is not imme- diately connected with the prosperity of the Church." No candid individual can fairly weigh this expression, and believe it. It carries upon its front its own refutation. If the discipline of a Church have no bearing upon her prosperi- ty, then, I ask, what can have ? If the laws by which she is governed do not affect her interest, then why subject her to a discipline at all ? The fact is, the idea is so perfectly ridiculous, that you cannot believe it. Every can- did and intelligent individual must confess that the laws by which any con- federation is governed must exert a decisive influence upon its destiny. Then I must insist upon it, that until a better discipline than God's Word is discovered, we are bound to submit to tlie discipline of the Bible. Now, who dares presume that he has invented a better code of laws, by which to govern the Church, than that furnished by Deity ? What consummate folly and wickedness. And yet, when men violate God's discipline, and supersede it with their own, their actions declare tliey conceive iheir own to be the better mode. It was said by Doctor Johnson, " that the only difference between the Chtirch of England and the Church of Rome was tliis, that while the Church of Rome was infallible, the Church of England was never in the wrong." And the only difference between the man who says he knows more than God, and acts accordingly, and the man that acts it, while he denies it, is this, the one is an honest man, and the other a base hypocrite. Now, if you believe God's discipline to be the best, it ia imperative on ycu to adopt it. ii It! LECTURE III THE TESTIMONY OF HISTORY ON CHURCH GOVERNMENT. " Thus laiih the Jjord, Stand ye in the ways and see, and ask for the old paths, where is the good way, and walk therein, and yc shall find rest for your souls." — Jeremiah vi. 16. While it is true that the antiquity of a government or usage is not always to be regarded as sufficient proof of its purity and utility, yet the usages of inspired Apostles, and of the Primitive Church, may be safely relied on as a proper guide, and adopted, as the best precedents to the Church, at the present day. Who dares suppose that he has found out a more excellent system than the Gospel, which was taught by Christ, and acted upon by inspired Apostles ? And yet all who depart from the simplicity of the Gospel plan loudly declare, by their actions, that, in matters of Ecclesiastical economy, they are wi!>er than their Maker. Is it not a lamentable, yet notorious fact, that the Church possessea little of her primitive immunities and simplicity 7 Liberty has been superseded by despotism ; and Gospel simplicity by perplexing form. The hasty fangled notions of men have been adopted, to the exclusion of pure Gospel principles ; and vital godliness has given place to senseless ceremonies. Men have been more anxious for novelties, than for pure, unadulterated Gospel truth ; and hence "they have sought out many inventions;" and the infatuated multitude have re- ceived their crude notions for Gospel truth, without ever comparing them with the Word of God. However grave the censure, it is yet too obvious to be passed by in silence, that Gospel principles have been, in many cases, sacri- ficed to human ambition : tho house of God has been made " a house of mer- chandise :" the Church has been secularized ; and all her ordinances made to feed the arrogance of clerical despots. Hence all the indulgences, and abso- lutions, and masses, and senseless ceremonies, all bowing at the shiind of " mammon," and supplicating friendship with the world, which is enmity against God; while an infatuated people have been made to tremble at the glan< of their ceremonies, and, without investigating for their foundation and anthoT ly, they have bowed submission to the sway of arrogant priests. How 'dangerous is it to take the first step in departure from the simplicity of the U2 l.KrTlRI'.S ON- Clinton i; tVr.RNMRNT. <:o8,)el. toward formality and JospoUsn. ! Sucl. i^- tl.o egotism ot the human heart on the oi. h»nd. and tho willin»noss of Uie multitude lo receive the dogmas of men for G.spol truth on the other, that wlien the first step m taken, time alone can determine its issue. In proof of the correctness of these statements, I shall direct your atten- tion, in this Lecture, to some of the most authentic ecclesiasUcal records, which furnish but too abundant evidence of the truth of these assertions. So abundant are the passages of history bearuig upon this point, that cur greatest difficulty Ues in making a proper selection of a few, from the many that might be given, so as on the one hand to carry full conviction to every mind, and on the other to avoid burdening the mind witli a redundancy of testimony. In order that we may render the investigation the more intelligible and eaay, we shall notice, in the first place, that in proportion as the Church fomook her original simplicity, and degenerated into form, she lost her vitali- ty and, in the second place, show, that as she exchanged vitality for form, she became despotic in government; arrogating to herself the prerogatives of the Almighty on the one hand, and trampling on the rights of the people on the other. I. As the Church forsook her original simplicity, and degenerated into form, she leather vitality. it <5«wot be conisideied irrelevant to our present design briefly to state tlte sim- plkaty of Church ordinances in the time of the Apostles. Church ordinances in SjTtJrae of the Apostiee were few and simple ; only \iiom being used which were institiited and commanded by the Lord Jesus himself. They were only two m iMMnber-Baptism and the Lord's Supper. These were designed to exist coeval with the Church, without anything superadded to them, or diminished from them. I eaoBOt consider these as mere ceremonies, nor yet as symboUc representations, without any design ; but also as ordinances, accompanied with a sanctifying in- fluence upon the hearts of all true Christians. The Gospel dispensation is con- tflMliatinguiahed from the Mosaic by the fewness and entire simplicity of ito oidinances. In this consists no mean part of tlte glory of the Gospel, that it is aoplaiuand easy that " the stranger and the wayfaring man, though a fool, need net «r therein." Here is no splendid glare of ordinances to attract the eye, and leni tiff the mind from God ; but theae simple ordinwices tend to frame our mbids for worship, by rendering them spiritual, and concentra+ing them in God. While the Chwch preserved the simpUcity of her ordinances, she retained her powar,«Ml her Ubeure were eminenUy successful. Then she depended not on the glare of her owlin»nce» to give her success, but on the purity of her doctrines, and the poww of God. Men and means were all thrown into the shade, and Christ ex- hibited in full light to the people. The Apostles haying preserved th© simplicity oT the GoapeUand laboured to exhibit Christ l» tlie people, had the pleasing satis- faetlan of aftyiag, ere they had quit the field of conflict, and laid off thar vcmm, " The Woid has gene to the ends of tlie eartli." But iu process of time, when LliOTURKS ON UHl/RCH GOVERNMEXT. 33 ' the human receive the first step in your atten- ical records, ertions. So cur greatest ly that might ' mind, and :estimony. ?lligible and the Church •St her vitali- ity for form, erogatives of he people on into form, she state tiie sim- ordinancea in i which were ! only two in ) exist coevai 3d from them, presentations, anctifying in- lation Ls con- nplicity of its ipei, that it is h a fool, need 1 the eye, and Lme our muids God. White ter povr&t,9sti aa the glare of Lrines, and the md Christ ex» I the sknplkJty pleasing aatis- ' their vfmum, of time, when the Church became numerous, and, to some extent, wealthy, she began to relax her energies ; and, becoming indolent, she sank down into form, and lost her original vitality and power. A time-serving spirit was permitted to obtain, to the destruction of the uncompromising spirit of the Gospel. In order to extend the Gospel among the Pagan nations, they incorporated into the Christian Church many ot their senseless forms and cjremonies, and thus corrupted the ordinances of the Church, in order to accommodate it to Paganism. They seem to have forgotten that their strength and purity were secure only while they possessed ♦heir entire dlistinctiveness from the worl ' ; and accommodating herself to some- thing of Paganism, in order to Christianize the Pagans, she became polluted ; and instead of converting the Pagans to Christianity, the Christian Church be- came, to an alarming extent, corrupted by Paganism. So soon as the Church 1) gan to accommodate herself to the principles and practices of the world, she began to retrograde in piety ; and in proportion as she continued to corrupt and multiply forms, she lost her power, until she at length possessed innumerable rites and ceremonies, borrowed from Judaism and Paganism, and became fairly characterized by the " Scarlet Lady, drunk on the blood of the saints." The Cllurch has never yet attempted a compromise with the world in which she ha» not suffered serious loss. How could it be otherwise, when one is in direct oppo- sition to the other ? " What fellowship hath righteousness with unrighteousness ? and what communion hath light with darkness ? and what concord hath Christ with Belial? or what part ha l! '^' that believeth with an infidel? or what agree- ment hath the temple of tlie living God witli idols ?" How utterly inconsiatent is such an accommodation of the Gospel to Paganism, in tlie face of these Scrip- tures ? Tlie Holy Spirit has given us a precept directly to the point, prohibiting all such desecrations of tbo Christian Church — ^" Be not conformed to this world.'* The deleterious iufl\icnce of such antiscriptural alliance of the Church and' the world, upon her piety and success, the history of the Church abundantly demonstrates. Mosheim informs us, that in the second century the beautiful simplicity of the Church " began gradually to be effaced, by ti\e laborious efforts of humau learn- ing, and the dark subtleties of human science." He also informs us, that " several tenets of a chimerical philosophy were imprudently incorporated into tba I'hristian system. This disadvantageous, this unhappy alteration of the primi- tive simplicity of tlie Christian religion was chiefly owing to two reasons; the one drawn from pride, and the other from a sort of necessity. The former was the eagerness of certain learned men to bring about a re-union between the doc- trines of Christianity and the opinions oi' the Philosophers ; for they thought it a very fine accomplishment to be abie to express the precepts of Christ in the len- guage of the Philosophers, Civilians, and Rabbins. The other reason that con- tributed to alter the simplicity of the Christian reUgion was the necessity of hav- ing recoitrse to logical definitions and nice distinctions, in order to confound the sophistieal argumnnts which the infidel and the heretic em]rf(^ed ; the one t*- overturn th(j Christian system, and the other to corrupt it." 'u 24 LECTURES ON CHURCH GOVERNMENT. Whatever motives .nay have induced tl. ^^^;^;rZ^::^Z te. of Christianity, yet the ^^^^^^^ ^f^ adi many exam- demonstrates the alliance to ^'^^^ ^««" ""^"^f-.^^^' . Jho ble.sed Saviour and pies ; but one may sulhc. ^-'^^^^^ ;rdten were, after their departure his Apostles simply tauglu that the souls ot g ^^^^^ ^^^^ from their bodies, received mto he-en, and he oulsot ^^^ ^^^ to hell: this was sufficient to satisfy the ^ P«;^ \j^^ J^.i^jg, of the more of piety than curios.y. ^ -^'^J^^t^ ^^^^^^^^ fact, without any desire to pry mto its ^^cret reasons J" p^^^^ ^^^ was soon disguised, when Platomsm ^^g^^" !° ^^ ^^;,, alone as- taught that the souls of illustrious men and '''^'^''\J^\J^^^,^ , while eended immediately after death into ^^e m— o hght an e^^^ J^- ^^^^ those of the generality, weighed '^^^^^ ^^ ^l^^ ^' W^^^^^^ ^ --g« into the infernal regions, from whence they ^^^re n P ^^^^^.^^ before they were purified from tho.r turpitude and corrupUon was seized with avidity by ^^Z^'^^^^^^^^ ^'^ ^ tary upon that of Jesus. Hence a notion p ^^^^ ^^^^ Jd upon a sute of happiness ^^^^'^'^.^^^^^^^^ imprisoned unUI a certain obscure region was assigned m ^^k^^ theyjv H ^^.^ ^^^._ the second coming of Christ; or, at least t^ ^h^y w^e purih ^^ ^^^^ ous polluUons. This doctrine, enlarged ^"^^ '"'f'^^^Ze erL, vain cere- fancies of injudicious men, became a source of mnumerable monies, and monstrous superstitions. * ^ni1 to tspp the fatal results of dw r" "Tn b7 trSls !f ™«tnous t^uWe. The «oc.l.gaU,. they were sUll but faint preiuacs u doctrine and of Uption once '^'^^^^''^^Zl !t iXlo cS,i . the very senseless ceremony mco the Churcn, umn "to .heee ,uoUtio„, we »ie^' ^^ "^ -^ttrlM™ TI wet ex»c« from Mesheta, '^=» "^^ t. .he unholy ^lianoe of .„ry. The evUs .0 wh,ch « •*/»7^„,, j^, ^„„„y 4d opprobium Christianity with Paganism. In order to rem ^^ which the Jewish and Pagan pnests «^! "^" ^^^wln AreisU. bec.u« simplicity of their wor^ip. ^^^l^^' ^^'l^,'^ ^ e.^^ po-P they had no Kmyto, .!ws, mUvm, P™f ^ ™^ ^j J . 4, R^era of tie in which the vulgar is so prone to place *e «.e^o ^ «' P™' ^ Church f r t„C'°rrlT™r r^e^Ih-f .«r .L«ri». senses of the vulgK, ana M pemicous stratagem : it wm obsonms This wa. a very -'';^; 7^;,-°^, ' ,? „,„„d to M»ence ; and making it the native lueirs ot the Lrospci, in m-J'* LECTURES ON CHURCH GOVERNMENT. 2& o die ays- , I'ollowed iny exam- aviour and departure leiit down ■ they had ge of the in doctrine Plato had i alono as- ;ity •, while sunk down to emerge lis doctrine a commen- ^r only en- for the reat isoned until m their vari- lie irregular , vain cere- Bsults of di- jnces were, e flood-gates doctrine and to the very iport, but we d require not jrtant history. g one or two second cen- y alliance of md opprobium ccount of the leists, because 3xternal pomp Rulers of the it captivate the 3ir adversaries, was cbecming and making it to loose in point of real excellence, what it gained in point of popular esteem." This shameful prostitution was followed with corresponding results. About this Ume arose the Astetics, « distinguished by Uieir superstition and personal austeri- ties. They looked upon themselves as debarred the use of things which were lawful for other Christians to enjoy ; such as wine, flesh, matrimony, and com- merce. They thought it their indispensable duty to extenuate the body by watch- ings, abstinence, and hunger." As these waxed, Christianity waned, till vitality was swallowed up of superstitious ceremonies. " The priests of this order were doomed to perpetual celibacy, and the rigor of unprofitable penances and mortifi- cations." To complete this picture of iniquity, " the Platonists and Pithagorean Christians held it as a maxim that it was not only lawful, but even ^aiseworthy to deceive, and even to use the expedient of a lie, in order to advance the cause of truth." Here we see, with the forms of Judaism and Paganism, the monstrous absurdities and flagrant crimes peculiar to those systems brought into the Christian Church, and covered with a profession of sanctity. In order to vie with tiie Heathen, the Christians gave their ceremonies a kind of mystic air, and so put it on an equal footing with Paganism. Hence Uiey gave the name of mystei-ies to the institutions of the Gospel : the Eucharist, especially, they de- corated witii that titie. They not only adopted many of the names of the Pagan worship, but even many of the Pagan ceremonies ; and thus, to vie witii the Heathen, they brought down the standard of Christianity, obscured the native lustre of the Gospel, and detracted from the real excellence ot the Gospel system. We should feel a pleasure in following up the records of history, and givmg copious extracts from each century, showing the reciprocal action of formali- ty and corruption upon each other ; but this would exceed the limits of one Lecture. We can only say, on this point, tiiat as forms multiplied, corrup- tions increased, till Christianity became at last superseded by the corruptions of Judaism and Paganism : the Church became secularized, and turned into the hotbeds of infidelity and superstition. The ordinances of the Church were made merchandise of, to spend upon Uie lusts of arrogant and tyrannical priests. Whoever is acquainted witii Ecclesiastical history must be satisfied of the correctness of these statements. Unwilling to exceed the bounds of brevity in tiiis Lecture, we must proceed to consider, n. That as the Church exchanged vUalUy for form, she became despotic in her govemmeiU ; arrogating to herself the prerogatives of the Almighty on the one hand, and trampling upon the rigUs of the people on the other. We observed, in a former lecture, that the same principle that teaches us submission to Christ, as our Master, teaches us also kindness and goodwill to men, as our brethren. On tiie other hand, a spirit of rebellion against Chnst will be associated witii a spirit of despotism over mankind. These are bat modi- fications of tiie same wicked spirit developing itself in diversified action. Of the correctness of tiiis, we shall addrce the testimony of history. Q LECtURK. ON CllUttCl GOVERNMENT. 8d U wiU . .a., conce.. even .y - ^P^l^;^ J^^^ IJ Z ^ of the Apostles approached nearer ol^U^^^^^^^ >;^^^ ^^, ^^^,,,1, since ; and hence the government ol ^he thurci ,^^^^^ ^^^ .^^^^_ at thi; time than at any ^^'^f^^lil^^^^^^^^^^ '^^ '^-^^ ^'^ teatible principles, admitted on all hand, and l^on ^^,,,ent research, she was governed, at *!« epoch must be ad ant uj^^^^^.^^ ^^^ ^^^ Incur last Lecture we furmsheda ^^^w ° *e hr t U ^^ ^^^_^_^^^^^ ^^ „.onstrated, from Scriptural testimony hat -- ^P ^^. ,,^ ;„, ,, i,,ue. L.VM.N ; all of whom were ^^^^^^f ;^^; ^f %^^^^^ usages •, and han Inspiration '- ^'^ f"™; ! J« ^^^^ '^'' established the Government of *! ^^^J^J J^^^^^^^^^ j, ,tory . Mosheim has given shall add to this a few quotations ^^ Eccksms^^^^^^^^ y ^^^^^^^^ .^^^ ^^^^^^^^ US the following beautiful -count o the C^^^^^^^^^^^ ^^^ ^^^ ^p„,,,, ,,ted to. I give you his own words. J;j°;;7,h\he command of their blessed by Divine inspiration, and m ^^^f^^'^f^J^^^^^^^ u follows that the form Master (and this no Christian -" ^^ ^^^.^^^^^^^^^ that of Jerusalem, U.e ofGovernment which the pnmmveChurdi bo row^^^^^^^^ ^^^^ ^^ ^^^^., first Christian ---^1^' ^^^^^^^^^^^^^^^ of this institution, he dered as of Divine insU ution. ^^J'^Zer. of the Primitive Church, however tells us, « There reigned among the "^"^^^^J „,, „„i an amiable har- distinguished they were by worldly rank and i^s ^^ y ^. ^^^^ „ony%utalsoaperfectequahty/' AJ. ,^^^^ ^^^ ,^^ „,,,,,,, every Christian Church consisted ot '^'^ PJ^-nlZo every Society. The m>l^ or 7eacons; and these, indeed, ^e °ng e sentmUy ^o eve y ^^^.^ ^^^ undouUeily were He first m «f -^^2/ > '^^J^J^'; ^^ ^^,,,,4, ,,,,„, cxami)Ze, 7 I the (lay» , any time equitable ire incon- by which research/ il, and de- listers and t at issue. 9 ; and has lility. Wc 1 has given ist referred astlcs acted eir blessed at the form •usalem, tlie ;t be consi- stitution, he ;h, however amiable har- early times, he ministers The fcople by their own ined wilhout. smbly of the by a free and le rejected or leir rulers to bers . of the 3d judgment ose in their between the which belongs ang contrast T, even of tlie Jod's heritage, to other rulers, eenth century, I first century, msider that the 1, and are, con- xercise of des- potic power in the Church is not only outraging the rights of tl..e people, but ftlso rebelling against the authority of God. As to the offices in the Christian Church, in those early days, the Wgheat was that of Bishop or President; for at this early age there were no ' Lord il" They respected and observed the Word of God, wh.ch forb..fe "Ss over God's heritage." Mosheim says, " Let none however, confoui^ the Bishops of this primitive and golden period of the Church w.th tl-e of whom we read in the following ages. For, though they were both d-tmgu.shed by the same name, yet they differed extremely ; and that m many respects. A Bishop, during the first and second centuries, was the person who had the care of one ChrisUan assembly ; which at that time was, generally speaking, small enough to be contained in a private house. In this assembly he acted not so much m±^e authority of a master, as with the zeal and diligence of a faithful .emm^ How strangely do the clerical rulers of the present day differ from this 7 They posse^ „,ore of the arrogance and despotism of Lords, than of the zeal and faitnfulnes, of servants. In fhe first century, the diocese of a Bishop wa. not a Province, bvU a congregation : his office was not that of a master, but a servant. Every red ChrisUan must deplore such a change of Church polity for the worse ; and the awful consequences of such a change. In the second century the scale began by degrees to turn ; and the distinctive- ness and independency of each Church being to some extent broken, the Bishopi availed themselves of this change, to increase their authority. The BBhops ™e* frequently in Councils; and though prevented by their humiliy and piety from assuming'at once all the rights of the people, yet they ulUmately ware mves^d with antLriptural power, which they exerted to the serious injury of the Church The following extract, from Mosheim, may suffice to show the truthfulnes of these statements. "At their first appearing in these general Councd , Ijey acknowledged that they were no more than delegates of Uieir respective Churches and that t^ey acted in the name, and by the appointment of heir people m they soon changed this humble tan., imperceptibly extendtng the IvmUs of th^r alarity, turZd their influence into dominion, and the^r CovnseU rnio lam and Jay asserted, at length, that Christ had empowered them to prescrtbcto his people authorUative rules of faith end manners^ Here the sluiceway of despotism was thrown open, which poured fortba flo«I of u^urpadon, and confusion, and destruction "PonJ^e Church. One ^^o^ mediate effects of this usurpation was, " the estabhshmg of a greae^ difference Tttlte Christian pastors and their "s than the genius of t^ Gosp^^^^ mils." This, as must be perceived, originated in a spirit of pr de and arrogance, Twch all, manifested itself in a departure fiom their original si^phcity m preach- ^rLdTn employing the phUoscrphy of the Heathen., and m language of the JlXiZTo elpress'ty precepts of Christ. Thus we behold them, la iTfirstXe usurping the rights of the people ; and, in the next, struggUng to ^Lfanf rXrhuman learning, rather than to instruct their people, by preacMng to ihem the pure Word of God. ^ LFXTtTRES ON nUTRCH GOVERNMENT. • ^v,!, frightful course was polluting the doctrines of the Gospel. TT,e next step m <^- ^ ^^^^^^^^^^^^ .^J^^^, ,,,, the Church, espec.a ly as The corrupt notions of Plaomsni were ^^^ after death, it respects the souls «f Pf 7?" ':;:" 1 sunk down by the weight into light and felicity, ^^'le those of he g^^^^^^^^^^ ^ ^^^^^ „^ of thdr lust, and passions into the infernal ^!^°^f' ^ , by an innocent emerge till purified. Mosheim f^^^.'';^^^\^^'^^'^^^^^^ Priests; the aUusion to the Jewish -^nner of speak,^, 'f pw.L and the Deacons that of Elders or Presbyters had received h« ^^^ f /;;; ^^^ ,„ ,,pi,ng Clergy, who I^Ues. But in a little time these ^^^^^ J^ ^^J^^^^^^^^ /gMs and privileges thought proper to el., t^^^^^^^^^^^^^^ „„der the that were conferred with those titles up ^^st-fruits, splendid oar- Mosaic Dispensation. Hence the nse of tithes first ^^^^^^^^ ™, and -ny other circumpces of ex^rna^^^^^^^^^^ ^^ ^^^ tics were eminently distinguished In l^o manne h ^^^^^^^ ^^ Christian oblations with the Jewish vicUm -^^^"^^^^^^^^ motion of the unnecessary rites, and was the occasion of P;^"'^"^^ t^^ ^^^^^^ Eucharist, wWch represents it as a reasacnfi,-d- ^^^^^^_^^ ^^ ration of tiie great offering that was once ma^Je u^n ^^ n^ortals." AU tiiese, and many other n.ns-.^^^^^^^^^ ^^ ^^ .^ogance of the priesthood :po^^^^^^^^^ ^,, ,^,,,,, ^pedieni of a lie, to admnce the <^^^'lll , noTordy as justifiaile, but even as praiseworthy <'™'i' -^ •' , hall find tiiat in every age the in every period of her history. The .hirf centum »«, »'«' -^^/L^f TtCr^l .• * niplion in doctrines and practices, than *" J*™"'' . .^ „„,3 ,««re .11 .ir,beg«.toa.sertM, P-— ^'^ tSm'n Pontiffs, stiU the govem- tto power which was afterwards welded ^y ™ K-o«" • j, , meTof the Church was. b, steps almost ™1^''«; f ^^^^^^^^^ ^^^ .„ r<,Ugt,us monarch,. Mosheim .nform. "'• *" /,37?^^,,ed -, ™d not higher degrees of 'f "^r ^^^^alSe ^ en'^^^h"--'' »P°" criyTOlwd the rights of the ?'«'?'=• !'"J'?"„i?^e„ver those usurpation. ,hepritnleg«of Ute Presbyters Ana tha^t^y -S". co ^^ ^^^ ^ ^ dr of justice -I W^™^;' ^J ^ episcopal dignity ; which, concerning the nature of the C™, "ii^d m !• ^ ^^^. however, were ge^rally so obscure, that they to""'™, "'"V j ,„,„. ^ .hem a. M, » .h<»e '».''•»» ^''^^'^et;:^*^ t^^— and rp3"^rrert:sc=e»^2"^-- l.KCTt.'RKn ON CHURnH GOVERN MKNT. 30 ! Gospel, icially as er death, le weight lould not innocent ksts ; the na that of 3rgy, who privileges under the JDID GAR- Ecclesiae- on of tho mltitude of ation of the commemo- the sins of llowed the , ; and t/w s regarded ,'ery age the otism of her exercised by the Church mt, and cor- elate, at this ce secure all I the govem- ig towards a so aspired to ssed ; ^nd not ;hments upon 3 usurpations lew doctrines ^nity ; which, 3 have under- n, he informs numerous and ippropriated to r. By the as- ir of their gar- ments, they soothed tho minds of the multitude into an 'B"«™"^. ,"^^""';'""^; their ^rro^ted authority. The example of the Bishops wa. soon foWd b he Presbyter; who neglected their duty, and abandoned themselves t ^-J^^-^ luxuiu. life. The Deacons followed in the train, and thus the effects of a cor rupt ambition were spread through every rank of the sacred order. Thus secularized, we may readily apprehend the result : she ^^^--^'2Z rupt as she was despotic. This change in government " was ^^^/^^f bv a train of vices which dishonoured the character and author ty of those to whomTadministration of the Church was committed." The ev.ls pracUsed by The Clergy were of the most startling character : some of them were such i^- LmoraBi.s that we forbear to name them. Such improprieties in the Clergy nTrally gave rise to innumerable evils among the membership, resembhng those that were practised by their Priests. Many striking extracts, from authentic records, all bearing upon the same pomt, Height be adduced. We can at present furnish only a few. The fourth centu^ wis fruitful of increasing despotism and corruption. " In th.s century many of Te most mportant steps were laid by which the Bishops of Rome mounted after. wLTto the Vummit of Ecclesiastical power and despotism. One of the most .m- ;^r^t of these steps was an enUre exclusion of the people from the leg^sl^^^^^^^^^^^ L Church; and afterward, by degrees, they divested the Presbyters of to ancl^nt privi eges, and their primitive authority, that they m.ght have no importu- TatelE^s to control Jr ambition, or oppose their proceedmgs 5 and pnnc.- X that hey might either engross to themselves, or distribute as they thought ^X^^l^^'^-ou. and revenues of tlxe Church." All thts was connected wl^ I'scriptural connexion of Church and State. These were proMc ^ceTof mischief to the Church But why, may we not ask, was such an as- sTmpTon of power, such a system of oligarchy and inijmtous ^^r^oUon..^ the State worse in the fourth, than in the nmeteenth century ? Was it destruc tive ofle "ght^^of the people then 7 It is destrucUve of the nghl. of the '; pie n-. Were the peoVmade vassals to the tyranny of a^^^^^^^^^ S^en? They are vassals to priestly power now. Nay, f ^ «7. ="?"^«;' ^"f tXand xL«sHEKKEn, at th. .Ul of their rulers; ar^ «f f -^ '^^7 teeni. cerUury ! To prove such a system wrong and corrupt m the four^ cen^ furv is to Drove it wrong and corrupt in the mneteenth. It u. not a mere expe- Sitmaybechangfdatwill; but vital principles are atstake: and hence such despotic rule is corrupt, under all circumstances. After Ae establishment of this spiritual oligarchy, a train of vices such as we theworsmpoi imag « eclipsed its lustre, and corrupted its very "llX^ eonupaon oo„«.po».o„s>, in^^ed, .«. in the eUv.* :jo I.KCTrRF.fl ON C.UMM-U UUVKRNMi:NT. I r . n .. 1-^antitr over tlie Civil power, wliich century, tho «"F'>"-M-wer o tlu, llouuu. l^n.n.^^^^^^^^ • ^^ ^ ^,^,^ had long before b.en sought alte., wa. "^^'"^J ';™/'JJ he ri.or of a severe territied at the atm.he.nas of the Pope, passed the f l-^ J'^;;;^ ^ « Hero tho ..tor, and in pe- ^^Uca^d J^,— , Ij^ ^^^.e^n ^. atU. .upp'iant I'^'l'^VT' vi^h hirfe C his head uncovered, and with no other :r;r:ia:r:r^t^:Lw;overh^ him for a season from his Uirone. I forbear further .notations •, though these are but a f- ^yj^^^^:^^ he given. I feel satisfied, ^^ ^:Zt^^^%^ -^-^^^ candid and unprejudiced mind, that while '^' '^^ ^^^ i„fl„ence, and .negated by U.e Ministry, sanusc^^^^^^^^ ^^^^^^ destrucUve of the punty of the Church, n g ^j^^ what is the mind of the Spirit on this pom ; and, ^"^ ' 'S records of the fearful result of a departure from Gospel P^^'^'P^^^'/T.^^^^t.i y of adhering Church. ^-^^^^'J-;:-^^^ upon you to, and supporting those principles. .™' r^^*" ^^^j^ ^f ^^i^h you must give bfeaWng off every fetter from the mind, will make you tree. r, wliicli [i^nglaiid, a severe Hero tho lir, at the no other ikcdnesa. vho, with luspended hat might isfy every authority, lence, and •r Lecture an you the wds of the f adhering I upon you must give ospel prin- are found 1 the truth, LECTURE IV. THE VOICE OF REASON ON CHURCH GOVERNMENT. " My people doih not cousWer."— Isaiah i. 3. Want of consideration, though a widely-prevailing evil, and one to which fear- ful guilt attaches, is at tho same time of that nature which awakens little appre- hension in the mind. Did it, like the irruption of bold and tierce passions, give terrihlo alarms of conscience, then individuals remiss on this point would be made conscious of their danger, and they would awaken to consideration. Because it floes not exhibit itself in flagrant crimes, people are scarcely conscious of their • aiHl this rei.Jers the evil more futui, and tlie cause of the individual more -s. Unperceived, it insidiously saps the foundation of every ChnsUan virtue, 'ually secures apostacy from God, and ulUmate ruin. In the Scriptures, V J not only warned against committing crimes, but also against neglecting duties. To omit duty is sin, as well as to commit crime ; and will as efFectually bring upon us the displeasure and curse of God. The duty of consideraUor is often, and strongly urged in the holy Scriptures. Our Saviour says, "What I say imto you, I say unto all. Watch ;" which naturally includes consideration The Almighty urges it as a charge against Israel, that " they do not know ; and the reason he subjoins, " they do not consider." In this they are more stupid than tlie ox or the ass, for « the ox knoweth his owner, and the ass his master's cnb; but Israel doth not know ; my people doth not consider." It is true that infidelity has been a curse to society ; but perhaps its eflfects have not been more extensively injurious than credulity and superstiUon. While the Word of God denounces un- belief as a heinous and damning sin, it warns us against credulity ; and forbids our receiving doctrines wiUiout sufficient evidence. The duty of investigating for our selves, and judging, deciding, receiving, and rejecting, comes to us with the authority of an Apostolic precept. " Prove all things; hold fast that which is good " The Creator has conferred upon us the liigh prerogative of free volition ; and though men may enslave the body, yet the immortal mind is free. Itisbeyimd the power of man to enslave this, our better part. But God, from whom we hav^ received this inaKeuabte right, holds us responsible for its proper use ; and we shall 32 LRCTURES ON CHURCH OOVKRNMKNT. ;. « «ui„ in h. s.,. if we do n. .^.«o n^-; ^ ^ ^ ^^ ^ '^ UHcd them amiss. WiHul ignorance .«, m effect, wiUuUm. I wish on the present occasion to awaken ^^^^^^;;^:^:^ ^ 1 ject of Chnrch Governn^ent. The intimate -""«'''7^:;^\^^^^^^^^^^^ intelli- nterests of the Church will, we hope f"- ^^^^^^^^^ ^Te plperity of the ,ent reader. All true f^'hristians feel deeply sohnios for th^p P J^^^^^^ .^ Church ; and all intMgent Christ.ans know ^^^ J - j^J ^^ J^^, ^, ,^. Con- governed must exert a powertul .nfluence upon ^ '' ^'^^^^^^^^^^ ^, proceed Lnt that the arguments advanced wdl ^^^^^^ "^^1";^^^^^^^^^^^ a,at the wise with pleasure to the discussion of the subject ; and shall icei and good understand, and cordially embrace the truih. Having already given you the voiceof ^"^^::^:^ ^^S;^^ in conclusion, add to this sum, the voice of reason. wee— e.,— ,.^.^P^^^^^^^^^^^^ Oovemmenl „.tun.ll.v implies the ex,.tence of an '"«!^* J^'J' ^« „ ,,u„„, ,„dge •, and however i„..ly ^^ ^ "Z::^ ^^X: ^:,CL incon- many infallible rulers. •ui ctnr„« nf rhurch Government have their loundation in Popery . JTZ^ui:CZer^eo^^^^^ in the claims of .«/ Popery itself, than fh. crlof he Semi-^opedoms of the present day. The Pope, in assurnmg ILrtiloTabsi monarchy, arrogates to himself absolute authority and mfalh- Kit He atumes le high t ties of Lord God the Pope, and acts consistent wUh 1^ profess oTwt^^^^^^^ TdtsSr^rgTedaring arrogance diarchy as irresponsible, and managed with as much of despotism as Popery tr They disclaim the tides of the Pope, but still exercise his POwer Sure- ZL the sake of consistency, while Popery is the principle and the practice, let tt also be the name, that we may understand it. There are too many at the present day under systems based upon Popish prin- Je' who a rstill alarmed at the name of Popery. It is not the nature of the sltm that I^rights them : they axe under a similax one. Nor is it the exero.se TtZZ Zl that makes it so very intolerable ; for they submit to power not we had the sub- tho vital J intelli- y of the hurch is ). Con- proceed the wise history, I Ministry ATe shall, t ever did, irovided a W8. And irery other anarchical islutor and is evident ire incon- jly follows fall.biht> , which is an ^^ ^^^^^^ the managcmontofsuch asystem. '^^'^^^^^^^'^Z: aclns, Lsert supe- even Christ, and all ye are brethren. Rut those by t ^^^ Hority over the brethren, ^^^\^^^^^^^'^^^^^^^^^^ may share it gate tho glory of Christ, as the great Ilea of h Qu.c^ Y^ ^^^ ^^^^ with him. We shall not stop o prove tl tk oi ^^^^^^^^ .^^^^_ « Lord BMopr and tho authority -^-^^^J,/' "^^.e midnight chill and sist .nt with the Word of God : we might as wol « op to p ^ ^ j.^^j^ gloom inconsistent with noonday warmtli and r^^^^^^^^^^ into Uie system of those who, though they decry / . y^ ^ J^^ ^^^^^ ^ ^^^ In council, independent of tho membership, and enact am, .^ people, thus binding them umals to r-s'y ^ ^In he Xor" yet necessa- L'same irresponsible system, ^^^T;^;^"^^^^^^^ — rily implying infallibility in Its rulers. Thoug ""^J^ ' ,^ ^^^^ ,,,,^biy. ft in- Infallibility alone, yet the Conference a..urn^ tt^veenTo o irresponsible " Car. contestibly follows that the great differenee b« th ,^^ ^^^^,^^^^^ j-ereru^es^^ and Popery consists in th-, ^^«^ «^ j;- ; ^^^.^ ^ p,,, , That . Pope, .m of msU re^ -;'t,t:SXs of *.e one system) .re both these systems (or, rather, both most va ^^ a^tiscnptural and pernicious, is abun«y o^w. us t ^vh^^^ ^^^^ is most frightful in deformity, destructive to the mteresi insulting to God, I must leave you to determine. • PovprnmPnt there must be either infallibility in Ife^s- In order to consistency m Government, there m infallibility ii< l«6r. and judges, or else there mus be - P™- ^^^^ fiX existence, we are driven to responsib h y, ^^ J*^";^;" J ,^ perfections ; and adds to this daring arro- Gov^mment lays claim to the Almighty s per ectio , ^ ^^ ^^^ gance an insult to human reason and an outrage upon c ^ ^^,^,^. ;n born with equal "f ^' ^^-S^'^^^^r^I^^gtl^t L same. Whoev.. Sbmfe may be rich, and others poor , /«*;«; ^ ^^,„t, steps quite beyoM' aweriipts to trammel us in the exercise of our own judgm , P n^^ ^^^ his pmvince-infringes upon our '^^'^^'l'''^''^^^.^^^^ any fixed rute of' ,eUab^'dto«^or.comj^h™^^ The Bibl. human invention. Those usurpations . ^,„-\ ^„uts The very state of out declares we are all brethren ; all possessed -[^^^^^^ each other!and to God. e.i.tenc. he.eis efficient- te.h us o--P^^^^^^^^^^^ ,,\.^^,m^ We are necessa y for each ^^J J^^^^j, ,„ ,,,,t ^fe ate brethi^h. m ^^^.Xt^:!^ happy C0.,act, an. r.se. up ^^ >: 34 LECTURM ON CHURCH GOVKHNMENT. i rat« Intorcsts, alien to llio nature nnd principles of tlie Chrij»tiaii Cliiirclj, an«l don- trucUve to hor prosperity and happiness. Responsibility is necessary, in order to the cultiiation of htmrsti/. It wan ii Baying of Kilhnm, and one which he frequently used, " Homwty will never shrink from responsibility ;" and a prenter than Kilhnm has said, '* Ho (lint dootli iriilli Cometh to (he light, that his deeds may bo made manifest, that they are wrought in God. But ho that dooth evil hatoth the light, neither comcth to the light, lest his deeds .should bo reproved." Wo must naturally expect that the stream will resemble the fountain from whence it flows ; nnd who could expect else from tho foul fountain of despotism than streams of intolerance, arrogance, deception, nnd tyranny ! The very system of doing things in the dark, without the knowledge and co-operation of the membership, naturally tends to deception and intrigue. If there is nothing objectionable in the working of tho system, why not admit the light of investigation ? why so careful to exclude the light 7 " They that do good come to the light, that their deeds may bo made manifest, thnt they are wrought in Hod." But is not this the secret of tho matter ? " They that do evil hate the light, neither come to the light, lest their deeds should bo reproved !" But, throw open those hidden courts : admit the light of investigation : secure the co-operation of the membership, and at once the hidden works of darkness will begin to recede, as the light advances ; till darkness gives place to light, tyranny a d oppression to equality and brotherly kindness, deception and intrigue to honesty and integrity, and oligarchy to responsibility. If no hidden works of dishonesty are carried on in these legislative assemblies of the Church, then the admission of the laity can do no harm ; and if those evils do exist, this will bring them to the light, and exclude them from the Church. Responsibility is necessary, in order to intelligence in a Church. It is utter- ly impossible to communicate intelligence to an individual who will not think, in- vestigate, and judge for himself. It is indispensable that tho mind exercise her powers, in order to the attainment of knowledge. The mind shackled by despo- tism is not prepared to receive information ; and the first step in tho enlightenment of that mind is to break ofFits chains, and to make it to understand that it is free. Indeed, how could those people mvestigate for the truth of a doctrine, when tliey have been trained to believe that they have no right to investigate for proof, but to receive what is given them by their Ministers ; and every effort on their part to investigate for themselves is misconstrued into " a want of confidence in their Ministers." It is true every Church should esteem its Minister very highly, in love, for his works' sake ; but this esteem for their Minister is to vc suit from knowing him. Our confidence in our Minister is not to supersede the exerrise of our own judgment. We are in no place commanded to esteem our Minister boi'ore we know him. Paul says, " I beseech you, brethren, to know them that labour imong you, and are over you in the Lord ; and to esteem them very highly, in love, for their work's sake." But here, observe, you are first to know them, and be convinced of their good works ; and then you are to esteem them in conse- I.RCTURKS ON CHURCH UOVKRNMENT. M r|urnro. Ihif while llioir works nrp HPcretod from tho Church, how can this know li'djfo l)C! olilaiiicil ! iind, coiisi'fiiieiitly, from w liat source is this respect duo 7 But oxcliulinpf tilt! iiu'inl)fr.tlii|) from tlic legiwlnlioii of tiio Cimrcli, you shut out the liglit from tliem ; nnd prevent thorn from oi)tuininj? anything iilto a Itnowledge of tho hystcm l)y wliicli tiiey nro povcrned; and thin, forsooth! upon tho ploa, " the vifmhcrx kni)ii> too mijch alrkady." Hero ia tiio samo old doctrine over again, " Jirnnrmwe in the. muthi-r of tf»tfaii |Wt»«enfier/^ 46, King Street East.