NRLF B H bm avfi :'i /^ '1 ■ r*,!' 1 LIBRARY T Off- UNIVERSITY OF CALIFORNIA. Received Sejitembnv-^ i88 5. Accessions No. ^^;V^^ Shelf No. -3v> y^lMk. A \ STATE CHURCHES KINGDOM OF CHRIST. AN ESSAY THE ESTABLISHMENT OF MINISTERS. FORMS AND SERVICES OF RELIGION BY SECULAR POWER ; ITS INCONSISTENCY WITH THF FREE, IIUMHLINU, SPIRITFM. NATURE OF THE CHRISTIAN DISPENSATION. By JOHN ALLEN. " JoouB onawerwl. My kiugiiom ix not of this world." — John xviii 3fi " Bcholil tho kingdum of God ih within you." — Luke xvil 21 " Tho kingiloni of Goond-wonian, Imt of tho free. Stand fiwt therefore in the lil>crty wherewith Chri at hath ma de ii» froo, and Iw not ontanglerics 233 Xll CONTENTS. PAGE. CHAPTER XXII. Parochial Rates and minor Charges for Ecclesiastical Services 241 Section 1 — Church Rates 241 „ 2 — Mortuaries 246 „ 3— Easter Offerhigs 247 „ 4 — Surplice Fees 248 „ 5— Pew Rents 250 6 — Indirect demands 250 CHAPTER XXIII. Extensive Changes inteoduced, with respect to Tithes, Church Property and Patronage, on the Continent or Europe, &c. 252 1 — France. 2 — Belgium 252 3 — Holland. 4 — Germany 253 5 — Austria. 6 — Gallicia, Cracow and Russian-Poland . 254 7 — Sweden, Denmark and Norway. 8 — Russia Projier . 255 9 — Switzerland. 10 — Italy. 11 — United States of America 256 12 — British Colonies 257 CHAPTER XXIV. Estimates or the total Annual Revenues of the State Church in England and Wales 259 CHAPTER XXV. On the Power and Duty of the British Government and People, with respect to the Ecclesiastical Establishments 269 Section 1 — Introductory Remarks ...... 269 „ 2 —The pecuniaiy part of the question . . . 270 „ 3 — Existing infringements on complete Religious Liberty 279 CHAPTER XXVI. Establishment and Influence of the Papal Power in Britain, AND its Consequences 282 Section 1^ — Introduction of the Papal authority . . . 282 „ 2 — Extent of Papal Exactions .... 285 „ 3 — Chief Heads of the Revenue drawn from England by the Popes 287 „ 4 — Ecclesiastical oi- Canon Law .... 290 „ 5 — Religious Houses, as Abbeys, Monasteries, &c, . 293 CONTENTS. Xlll CHAPTER XXVII. The Anglican State CnuRcn ; its internal Government, its Courts and Officers 299 Section 1 — General Observations 299 „• 2 — Brief Histoi-ical Sketch of the Exercise of Eccle- siastical Supremacy by successive Rulers of the State 301 „ 3— The Convocation 309 „ 4 — Ecclesiastical or Spiritual Courts . . . 314 „ 5 — The British Sovereign the Supreme Head on Earth of the Anglican Church .... 317 „ 6 — The Bishops and their Appointment . . . 317 „ 7 — Priests and Deacons, their Ordination, &c. . 319 „ " 8 — Deans and Chapters 323 „ 9— Parish Clerks 325 „ 10 — Churchwardens, &c. ...... 326 11 — Dissenters and Papists ..... 327 „ 12 — Excommimication 330 „ 13— English Canon Law 331 „ 14 — Want of Church Discipline 332 CHAPTER XXVIII. Ireland ; its Churches, and Endowments for Ecclbsiastical Purposes 334 Section 1 — Protestant Episcopal Church Establishment . 334 „ 2 — The Irish Roman Catholic Church . 340 „ 3 — MajTiooth College 342 „ 4 — New Educational Colleges .... 343 „ 5 — Tlie Regium Donum 343 „ 6 — General Remarks 346 CHAPTER XXIX. The CnuRCHF^s of Scotland ; their Progress and Constitutions 347 Section 1 — Presbyterian Discipline 347 „ 2 — Progress of the Scotch Established Church, ami origin of the Secession Churches . . 349 „ 3— Establishment of the Free Church . . 352 „ 4 — Revenues of the Established Presbyterian Church of Scotland 3.').') „ 5 — General Notices 3.'><) CONTENTS. PAGE. CHAPTER XXX. Constitutions of Anglo-Saxon States and Churches in North America 357 Section 1 — Vii-ginia 3.57 „ 2 — New England 358 „ 3— Maryland . 360 „ 4 — Ehode Island 361 „ 5 — Carolina 362 „ 6— The Jerseys 363 „ 7— New York 364 „ 8 — Pennsylvania 364 „ 9 — General Constitution of the United States . 367 „ 10 — Unrighteous distinction of Colour- . . . 368 „ 11 — The several Eeligious Bodies, and their Progress after the Revolution > . . . . 369 „ 12 — The Existing Eeligious Bodies .... 372 CHAPTER XXXI. General Remarks on Church Constitutions and Discipline 373 Part 1 — On Chu.rch Constitutions 373 Section 1 — Opinions of the Early Reformers . . . 373 „ 2 — -Union with the State, or Erastian System . . 374 „ 3— The Popish or High Church System . . 375 „ 4 — The Ministerial System 376 „ 5 — The Popular or Eepresentative System . . 377 Part 2 — On Chui-ch Discipline 382 Section 1 — Church Membership 382 „ 2 — Care of the Poor 384 „ 3 — On dealing with Delinquents .... 384 „ 4^— Necessity of seriousness in conducting the Disci- pline and other affairs of the Church . . 386 CHAPTEE XXXII, The Union of Church and State more directly considered ; ITS consequences; objections to it . . . . 388 Section 1 — Ai-guments for the Union considered . . . 388 „ 2 — -Working of the Union 394 „ 3 — Special Objections to the Establishment of any one particular Church 396 „ 4 — Objections to the Endowments of aU Churches . 398 „ 5 — Eesponsibility of the Established Church for the State, and its dependence thereon , . . 399 „ 6 — The State responsible for its Church, and in some degi'ee dependent upon it ... . 402 „ 7 — Effects pi>oduced by the Union on the character and conduct of Dignitaries and Ministers . 403 „ 8 — Summary of Chief Objections to the Union . 405 CONTENTS. XV ( II Al^ER XXXIII. The Evils ok ruKstiuMiNc; IIkligious Forms axu Skuvicks itv THE State, consequent on its ruoTEcrioN . . . . 4(>7 CHAPTER XXXIV. On various Formularies, Rites and Observances, appended to Divine Worship and Service by professed Christians; Historical Sketches and various opinions of them . 418 Section 1^ — lutrotluctory Remarks 418 „ 2 — On Liturgies iu general ..... 421 „ 3 — On the Roman Liturgy or Mass-book . , 424 „ 4 — On the English Episcopal Liturgy, the Presbyte- rian Directory, &c. 4^7 „ 5 — On Homilies and Lessons ..... 434 „ 6 — On Creeds and Confessions of Faith . 437 „ 7 — On Vocal and Instrumental Music in Divine Worsliip 431) „ 8 — On Peculiar Priestly Vestments, and the Tonsure 446 „ 9 — On the seven Sacraments of the Roman and Greek churches 451 1 — On the two Ceremonies styled Sacraments, observed by many Protestants ..... 453 „ 1 1 — On Baptism and Sprinkling with Water . . 459 On the Sign of the Cross, 487. On the Baptism with the Holy Spirit 488 Summary of Difterences in Sentiment and Practice, with respect to Baptism .... 490 12^0n the Lord's Supper, Euchari.st or Mass . 491 Summary of different Sentiments and Practices, with resjiect to the Lord's Supper, Eucharist or Mass 51G „ 13 — On other matters relating to Divine Worship . 518 14 — On the Multiplication of Holy Days, Festivals and Fasts 522 15 — On the Hallowing or Conjuring of Water, &c. ; tlie Consecration of Building.s, Ciround, &c. . 528 1 n — The Commencement and Suspension of the Refor- mation ........ 545 CHAPTER XXXV. On Heresies 553 CHAl^ER XXXVI. Brief Notices of Persecutions infucted by some professino Christians on others deemed Heretics, &c. . . 557 659 5(52 5(J3 564 568 569 1 — Early Age.s 557 2 — Waldensea, &c. .3 — France 560 '1 — B(.)hpinia . 6— Holland . 563 6— Italy 7 — Sj>ain 564 8— Englan.l . 9— Scotlanc 2 INTRODUCTION. support^ exercising a degree of control over their officers^ doc- trine and discipline. Such is the condition of things in France, adopted on the principle of impartiality, instead of an entire withdrawal of state support from all. 4th. On the other hand, the rulers of one particular church or denomination obtaining the secular authority of a state, and applying its power and wealth to the support of their own ecclesiastical officers, ser\dces and objects; all other churches being persecuted, or excluded from its favour. Such is the case with the E-oman States in Italy. In each of these instances, there is a state-enacted union of ci%al and ecclesiastical authority in the same hands, the posses- sion of the one conferring the other. The object of this treatise is, to show the evils of the union, which grew up in the dark ages, in whatever mode it may now exist ; to set forth how it has operated in time past, and how it still operates ; to advocate its total abolition; and to maintain that it is no part of the business of ciAal government to interfere, as such, in ecclesias- tical or religious matters, nor of the rulers of a chtu'ch to inter- fere, as such, in secular matters. Thus no particular church would be specially favoured, nor other chiu'ches oppressed by the state ; but the members of all would stand on equal terms, according to their several merits and capabilities, and the cause of true religion be greatly promoted. For want of sufficiently recognising and keeping in view the existence of various Christian churches, mention has often been vaguely made of " the Church " in a general sense ; as though it were one great visible community, embracing all true Chris- tians within the limits of a state, contrary to actual circum- stances in every country ; and hence have arisen unreasonable ideas and false conclusions. STATE CHURCHES KINGDOM OF CHRIST. CHAPTER I. ON TlIK NATTUE OF THE KINGDOM OF rURIST. When the Christian dispensation was about to be introduced into the world, its near approach was proclaimed by John the Baptist, tlie immediate forerunner of Christ, in these words, " The kingdom of heaven," or, " the kingdom of God is at hand."^ And our Saviour himself used the same language, at the early periods of his personal ministry. It appears, there- fore, that one great object of his condescending to take luiman nature upon him, was to establish liis own kingdom — the kingdom of God, or of heaven — among mankind. This great event had long been expected by the Jews. Tlieir prophets had predicted it from one generation to another : its glorv, and privileges, and permanence had been often pointed out, l)ut the mode of accomphshmcnt was not clearly detincd nor imderstood. When Christ spoke to his disciples of his approach- ing sufferings and death, even one of themselves replied, under the expectation of an outward kingdom, " Be it far from tlice, Lord ; this shall not be unto thee."- And after his crucifixion, being ignorant of the nature of his intentions, they anxiously inquired of him, " Lord, wilt thou at this time restore the king- dom to Israel ?"■' As the king of the Jews, he was arraigned ' Matt. iii. -1 ; Mark i. IT.. " Matt. xvi. 2-2. '' Arts i. \\ 2 4 THE KINGDOM OF CHRIST SET UP [Chap. 1. before Pilate ; and when this governor demanded of him the truth of the charge, he answered, " My kingdom is not of this world : if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews j but now is my kingdom not from hence ; '' and he added, " Thou sayest (truly) that I am a king ; to this end was I born, and for this cause came I into the world, that I might bear witness to the truth ; every one that is of the truth heareth my voice."^ These declarations of Jesus Christ evidently show that, though he came to set up a kingdom on earth, yet it was to be of a nature and in a manner totally different from those of the kingdoms of this world. His precepts and his example prove that love to God and love to man were the first laws of his dominion, that it was not to be upheld by violence or deceit, but that his subjects were to be those who listened and were obedient to the truth. The prophet Daniel foretold it in these remarkable terms : — " Forasmuch as thou sawest that the stone was cut out of the mountain without hands ; and that it brake in pieces the ii'on, the brass, the clay, the silver, and the gold ; in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed -, and the kingdom shall not be left to other people, for it shall break in pieces and con- sume all these kingdoms, and it shall stand for ever.'' 2 Chi'ist declared, " The kingdom of God cometh not with observation ; neither shall they say, lo here, or, lo there ; for, behold, the kingdom of God is within you.'' 3 His Holy Spirit wliich bears rule there, is not of an outward or tangible nature, but influences and governs the minds, consciences and souls of men." " And when Jesus perceived that they would come, and take him by force, to make him a king, he departed into a mountain alone."* From these and many other like passages, we may conclude that the kingdom of Christ was not to be of a worldly kind, imposing in its appearance, or established by human contrivance or power. The stone was to be cut out of the mountain without hands ; small at first, yet gradually to increase to a great mountain and fill the whole earth. Under another figure of the same import, the kingdom of heaven is described as a " grain of mustard seed, the least of all seeds ; " but growing up to a large tree, till the fowls of the air could ' Jotn xviii. 36, 37. ''' Dan. ii. 45. Luke xvii. 20. ' Johu vi. 15. AND UPHELD WITHOUT VIOLENCE. 5 lodge in the branches.^ This is true, as well in a general, as in an individual sense. As Christ's kingdom Mas not to be set up, so neither was it afterwards to be sustained, by force or fraud ; lunnan wisdom and greatness m ere not to be its pillars, but lowliness and meek- ness ; for he declared, " Except ye become as little children, ye shall not enter into the kingdom of heaven ;"- implying that they could not otherwise be his faithful subjects. When the Samaritans would riot receive him, and some of his dis- ciples inquired whether they should call for fire from heaven to destroy these unbelievers, he meekly replied, " Ye know not what spirit ye are of; for the Son of Man is come, not to destroy men's lives, but to save them."^ Thus he testified that they were not subject to the influence of his meek, holv, and beneficent sovereignty, but ignorant what its nature was, and whose subjects they really were ; for that he came to promote love and truth, to save and not to destroy, even them who opposed him. It may be asserted that the whole tenor of the New Testament is consonant with this view of the character of the kingdom of Christ ; and that, in proportion to tlie purity and faithfulness with which it is upheld, will love, sincerity, and meekness, " peace on earth, good will to men, and glory to God,"^ prevail as its sure tokens and genuine results. Notiiing else can equally promote even the temporal happiness of man- kind. Well, tlierefore, may Cliristians pray : " Thy kingdom come — thy will be done in earth as it is in heaven.'" It would not be consistent with the purpose of this essay, to enter at length on the nature of Christ's kingdom on earth. Most readers, it is hoped, have glimpses, more or less correct and enlarged, of its holy, spiritual character. The writer how- ever may venture, simjjly and briefly, to give liis own view of it, drawn from the consideration of holy scripture. The glorified Head of the universal church, the Redeemer and Saviour of men, who dwelt for a time on earth, and offered himself on the cross as a sacrifice for the sins of tlie world, con- descends to visit the nalurally dark hearts of all men by the influences of his holy Grace, Light or Spirit, in greater or less degrees ; reproving them for evil, inciting them to good, eulight- ' M.itt. xiii. 31. .12. ' ALitt. xviii. .3. ' Luke i.x. .06, « Luke ii. 14. ' Matt. vi. 10. 6 THE KINGDOM OF CHRIST. [Chap. 1. ening the conscience, and, as yielded to, subduing and purifying the will and aflfections, producing the work of regeneration, calling them to become his subjects, qualifying them for service in his church, and preparing them for heaven : all this being effected, in proportion as man_, whatever may be the variety of his external circumstances, submits to this holy influence ; some, unhappily, rebelling against it, whereby they become less susceptible of its \isitations, and all liable to fall away, through unwatchfulness and disobedience. We are assm'ed that "the kingdom of God is witliin,^^^ or of a spiritual character ; also that " it is righteousness, peace, and joy in the Holy Ghost,"^ — essentially holy and peaceful in its character. If we Avould know its establishment, and be sharers in its heavenly benefits, it must be set up in our hearts and rule there, diffusing these benign principles over our inmost thoughts, motives and affections, as well as over our words and actions. If we are ruled by the Spirit of Christ, we shall biing forth its fruits — humility, purity, justice, meekness, long-suffer- ing, peace, temperance, faith, hope, and charity. These will mark oui' conduct, as that of the subjects of Christ^s kingdom; and according as we are defective in any of the Christian vii'tues, so are we rebelling against him, however we may persuade ourselves or others to the contrary. ' Luke xvii. 21. * Koin, xiv. 17. CHAPTER II. THK SPIRITUAL INFLl'ENCE WHICH RULES IN CHRISt's KINfiDOM, AND THE SECULAR POWER WHICH GOVERNS THE KINGDOMS OF THE WORLD THE ESSENTIAL DIFFERENCE AND DISTINCTION IJETWEEN THEM. The declaration of the Saviour of men that his " kingdom is not of tills world," ' is fraught with deeply important truths. It strikes at the root of all attempts to endow and support spiritual authority with secular power, and to enforce a union between them. Indeed, holy scripture and experience teach us, that these two principles and sources of iiiHuencc are entirely diHercnt and independent of each other — rarely found in large measure in the same iudiWdual or church — but often like the scales of the balance, the one depressed in proportion as the other is lifted up. ^'ain, therefore, are the attempts forcibly and permanently to combine elements so dissimilar, and (jftcu so opposite. Under the tiieocracy of the ancient Israelites, the political system was eminently a religious system, and based upon the latter as such. All the rites and observances, the Avorship and the sacrifices, the officiating tribe of the Levites, and the chosen family of the priesthood, the mode of their support, and the extent of their duties, were minutely prescribed in the law given by Moses. There was but one true visible church or mode of religion in the state, and there could be but one. Yet when the kingly power was established, the mouarchs were often rebuked by the prophets of the Lord. Far from being the heads of the church, the kings were sometimes " rejected " * and denounced by its voice, leaguing themselves with idols and the enemies of the living God. The old pagan .system of religion was mainly an engine of state; its regiUations and services were therefore committed ' Johu xviii. 3G. ' 1 Sam. xvi. I ; t Kin^si. .3. ^.^^^riCt^ 8 THE PAGAN AND CHKISTIAN SYSTEMS. [Chap. .2. to the control and exercise of the civil authorities. The chief magistrate of the ancient Romans had always been entrusted with the superintendence of the national religion, and might properly perform its most sacred functions. The Christian religion was based on a totally different prin- ciple. Lowly in the estimate of man, Christianity arose from a Divine original, containing a spmtual power above all human authority, and unconnected with it. A degree of this power was committed by its Divine Author to his faithful followers, of what- ever worldly rank or station. Hence, the duties of the prince and of the minister of the gospel — of the rulers of the state and the rulers of the church, became wholly distinct and indepen- dent. The minister and every advanced Christian might be either a prince or a peasant, but must possess spiritual autho- rity. The prince and magistrate, whether religious or irreli- gious, must possess human authority. The necessary connexion between worldly greatness and religious eminence was for ever dissolved. Civil government, employing secular measures, is ordained from on high to be wisely administered for civil purposes — to establish and maintain order, justice, and equity — to protect the weak and the poor — to repress violence and oppression — to punish the wicked — to encourage industry and art — to promote knowledge and civilization — to reward and stimulate virtue — to aid the moral elevation and happiness of man. It regards and treats him as a citizen, a member of the social community, bound by implied civil contract to act in union with those around him, for mutual benefit. It takes cognizance of his words and actions, as they relate to others and to the common- wealth. It endeavours to secure for him temporal comforts, acts upon him by external considerations and motives, expecting from him submission to the laws, and a proper quota of personal services, mental exertions, or pecuniary contributions for the good of the state. If he offend against its regulations, he is liable to be punished, either in his person or in his effects, by the authority of the magistrate, for the warning of himself and others, as well as for the protection of the public. Such is the province of civil government — its objects are of a temporal and moral nature — affecting man as a responsible being, endowed with faculties of mind and body ; and in its due administra- ^ • CiOVERNMENTS OF TIIK STATK AND OF CIIKIS^^ ^ '^ *s. ' "^ V\* tion, it is entitled to respect, submission and co-opMr^itiw. -« t»»J Moreover, those in authority must act on the broad ba^ij^^^; 1, ' Christian principle, and a comprehensive liberality, with respccT^^^'^^:: both to their co-rchgionists and to dissentients, to their own subjects and to foreigners, as well as to the various classes of society ; not indulging sectarian views, merely selfish motives, or narrow retaliatory conduct, but aiming, at every point, to carry the spirit and temper of the New Testament into enlarged and consistent practice. They must imitate the example of that glorious Being — that universal Governor — who " makcth his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."^ In relation to the kingdom of Christ, man is to be viewed as a spiritual agent, an immortal but a fallen being, placed for a time in this world as in a scene of probation, that through faith and righteousness while here, he may, by the aid of divine grace, be prepared for a glorious and an eternal state of existence liereafter. He must be regarded as subject to the authority and government of Christ, his paramount Lord, deriving all good from him, who is ready, by his Holy Spirit, to enlighten, reprove, animate, and direct him — showing him his duty, and requiring his obedience— rpointing out from time to time the evil to be forsaken, and the good to be embraced, and who will judge him accordingly at the last day. The instructions being spiritual, — whether by the immediate, perceptible influences of the Spirit of Truth, or through the medium of the Holy Scrip- tures, the preaching of the gospel, or the course of Divine Providence — the considerations and motives arc spiritual also: having reference cliieHy to spiritual obedience and disobedieuce, to heavenly rewards and punishments. At the same time, it must be thankfully acknowledged, as an additional incentive, that " godliness is profitable unto all things, having promise of the life that now is, and of that wliich is to come."* It is not as a mere moral subject of human governiTJcnt, that every one of us has to consider his position, privileges and responsibilities ; but as a subject of a liigher and infinite autlio- rity — the King of Kings and Lord of Lords, of Him whose kingdom is within us, who looks at the heart with an omniscient eye, and expects its allegiance through the power which he « Matt. V. 4.\ 2 1 Tun. iv. 8. 10 THE SPIRITUAL GOVERNMENT OF CHRIST. [C/lCfp. 2. graciously dispenses. While each reiiders uiito Caesar the things which are Csesar's, he must also render unto God the things wliich are God's. One man or people may be situated here on earth under an arbitrary government, and another individual or nation may be in the full enjoyment of liberty; yet their difference in this respect is of little comparative importance. If they are true Christians,, or subjects of the spiritual kingdom of Christ, they will endeavour to look beyond and above the present limited sphere to the heavenly Sovereign — to ascertain his will as theii* first law — and to obey his commands as their chief pleasure. This continued endeavour, accompanied by a lowly sense of their imperfect obedience, and by a trustful reliance on Him who is their only strength and atonement, will render them all, under their diflFerent circumstances, good subjects of their respective governments, conscientiously striving to fill up with faithfulness their respective places in human society. Earthly governruents may be dissolved, powerful empires may change, and ancient dynasties may pass away ; yet they know that He, to whom they owe the highest allegiance, is immutable and eternal ; that He ruleth as their King above all ; and that, as they are faithful to Him, He will be their protector for ever. Great is the privilege to be subjects of a well-ordered earthly kingdom, to partake of its benefits, and to enjoy its peace ; but incomparably greater is the privilege to any, in whatever out- ward position, humbly to believe that they are, thi'ough divine grace, subjects of Christ's spiritual kingdom, desiring above all other things to act in obedience to his laws, and to share his protection and favour. The woi'ld, even professors of religion, may frown upon such and despise them ; it may deny them the title of Christians, and render their endeavours to yield allegiance to Christ a cause of persecution and temporal distress ; but if he speak pardon and peace to their souls, if they are permitted to feel the sustaining power of the love of God, bearing witness \rith their spirits that they are his subjects,^ they will be enabled to rejoice in the conviction, that, all imworthy as they are, Christ is truly their Peace-maker and King, and that of his kingdom and peace there shall be no end. Even if his heart is not right in the sight of God, man may possibly be an irreproachable subject of human government ; Eom. viii. 16. GOVEKNMKNT Ol" MAN AM) Ol (IIUIST. ]1 but if lie is a faithful subject of Christ, he will uot fail to be a j^ood eitizeu-, au excnii)lary uicinber of the secular commuuity. Civil goveruiueut regards him in his social external relations : the government of Christ in his individual spiritual condition. If civil government attempt to consider, to influence, and to regulate the latter, it takes upon itself a charge for which it was not intended, and to Mhich it is unequal ; it exceeds its province, and sooner or later injures what it professes to aid. The distinction between the two principles is necessary to be ever kept in view. ]\Iau is the head of human government, and is frail and fallible. Christ is the head in his spiritual kingdom or church, and is all-powerful and all-wise. The laws of the one are external ; those of the other, enforced as they are by holy scripture and the preaching of the gospel, are written on the heart, apprehended and applied through the Holy Spirit. The laws of the one are to be established and maintained by human authority and outward means : those of the other by divine* inward, gentle, and self-persuasive power and convictions. In the latter, the interference of human authority tends to mar the work, and to destroy the spiritual vitality. Christ particularly pointed out this distinction, and cautioned his followers against overlooking it, and acting on the spirit and principles of the world. " 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 so among you, but whosoever will be great among you, let him be yoiu* minister ; and whosoever will be chief among you, let him be your servant.'" Consequently the greatness and power of this world have no place, as such, in the kingdom or church of Christ ; on the contrary, they are often disqualifying circumstances and appendages, to be regarded rather with jealousy, as snares and temptations, than as helps in the kingdom of Christ, and in the government of his church. We may speak with contidence of secular power, because we understand its nature and workings ; but it becomes us to speak with diffidence and fear, when we treat, with reference to expe- rience, of the character of the kingdom of Christ ; the influence of which is sacred, and not appreciated or luiderstood, l)ut by such a.s feel its authority and submit to its government. While ' Matt. XX. 26. 20. 12 SECULAR AND SPIRITUAL EMINENCE. [Chap. 2. man professes to be under its rule, and even persuades himself that he is so ; too often, alas ! through the remaining corruption of the natural heart, he is induced to reject the converting power of divine grace, not knowing what spirit he is of; till, if he pursue this course, he will at last be only awakened from his delusion by the heart-piercing words, " I know you not, depart from me all ye that work iniquity." ^ May we not say, that so pure, so gentle, is the influence of the Spirit of Christ ; so apt to be grieved by our disobedience, to be quenched by our sinful- ness, that though we may begin well, and even run well for a season, yet, without continual watchfulness unto prayer, we are ever in danger of departing from it, losing its life and virtue, yielding to worldly, inferior influences, and embracing, instead of the living reality, an empty shadow. Perhaps there is no cause more fertile in producing this injurious eff'ect on individuals, or on professing churches, than the temptations presented by the possession of worldly power and riches, especially when these are held out as rewards for the performance of sacred functions and religious duties. "When the church is dressed up in gaudy fortunes," re- marked Bishop Taylor, who had known something of human vicissitiides, " it is no more than she deserves ; yet sometimes it occasions that the devil cheats her of her holiness, and men of the world sacrilegiously cheat her of her riches. And when God hath reduced her to that poverty, He first promised and intended to her, the persecution ceases and sanctity returns, and God curses the sacrilege, and stirs up men's minds to reli- gious donatives, and all is well till she grows rich again." 2 Humility, meekness, and poverty of spirit are the genial soil of true religion — tokens of the prevalence of Christ's kingdom in the individual and in the church. Worldly greatness, large possessions, and superior authority are in themselves adverse to lowly, teachable and forbearing dispositions ; and, notwith- standing many noble exceptions, tend generally to stunt or eradicate them. In fact, may we not afiirm that the two prin- ciples of secular eminence and spiritual eminence lie in opposite directions ; being in their natures and in their results generally contrary ? Thus om' Lord declared, " How hard is it for them that have, or that trust in, riches, to enter into the kingdom of ' Matt. vii. 2.3, " Life of Christ, i. 6. ENDOWMENT WITH WOUI.Dl V (iREATNKSS. 13 (u)(l."i " Whosoever will save liis life sliull lose it ; hut whoso- ever shall lose his life for my sake and the gospel's, the same shall save it."- " If any man will eomc after me, let him deny himself, take up his cross daily, and follow me.'" If then we hold up a crown or a mitre, as the reward of piety, devotion, and the faithful exercise of spiritual gifts, we commit a dangerous mistake : we tempt with mercenary motives to the relincjuish- ment of those which are pure, we offer earthly prizes in opposi- tion to such as are lieavenly, we hand the cup of disease and death to promote health, and vigour. Thus the seed of the kingdom, instead of growing upward toward heaven, refrcslied hy the dew and the shower, enlivened ])y the rays of the Sun of Uighteousness, and bringing forth good fruit a hundred fold, is liable to be choked by briars and thorns, to be withered througli the shallowness or ungratefulness of the soil, or to be devoured by the fo\\ls of the air; and little or no fruit is pro- duced to perfection. Vet considering that secular authority, when influenced by true religion and Christian motives, is highly beneficial to man- kind, we cannot wonder that attempts should be made witli the best intentions^ to invest devotion and piety with power and greatness, and to unite the two, though totally uncon- nected in themselves, and independent of each other — the worldly and spiritual authority — in the same persons. Scripture and experience, however, assure us that the endeavour is gene- rally vain. The rulers in the civil state are not qualified by that ofKcc to be rulers in the church; far otherwise. Human weakness defeats the attempt. To endow the humble, devout Christian minister with worldly distinctions and power, is to employ means which are counteractive of humility, of the temper and services of devotion. On tlie other hand, it is not within the limited spliere of mortals, to invest the monarch and the statesman with the mantle of humility, or to breathe into them devout disposi- tions. The ministers and other ofliccrs of a professing Christian church may indeed enjoy outward wealth and authority, through the p.itronage and influence of a state or otherwise; but in proportion as such is the case, experienee giMierally shows that vital godliness is in a state of decay, ami that there is so niueh less of the true charactc r of the ser%ants and the Church ' Mark x. 24. - M.irk viii. .3.5. ' Luke ix. 23. 14 DANGERS OP WORLDLY GREATNESS. [Chap. 2. of Christ. Between the true cliurch and the professing churches, there is, alas ! every amount of variety and difference, and the connexion with secular power has liad no small share in pro- ducing the evil. The Apostle James said, " Know ye not that the friendship of the world is enmity with God ? Whosoever therefore will be a friend of the world is the enemy of God."^^ Quotations from the New Testament to this effect might be indefinitely multi- plied. But, it may be asked, if such is the case, are large possessions and great authority unlawful to' the Christian ? The reply is, that they are at least highly dangerous to the spiritual welfare of the individual, apt to intoxicate the weak head, and to per- vert by their '^ deceitfulness'^'^ the fallible heart ; yet eminently useful, and tending to true honour, when rightly applied, under a due sense of the responsibility of the stewardship. The lan- guage of Christ to the young man who had great possessions was, " Go, sell all that thou hast, &c."^ Are then greatness and power to be confided to the irreligious and profane, and are the humble and pious to be treated with national neglect and contumely ? By no means. They are ever entitled to respect and true honour. Godliness is profitable unto all things, and, without our special provisions, has promise even of the life that now is, as well as of that which is to come. For statesmen and rulers, however, should be chosen men of moral character, enlightened piety, and Christian principle; but rarely should ministers or other ofl&cers of religion be placed in elevated secular stations, lest the truth be perverted, and the consciences of in- dividuals constrained by the influences of the State. And, on the other hand, let none be ministers or rulers of the church on account of any rank or influence in the world; but such only as are believed to be called and qualified by the Lord for the work, distinguished by meekness, humility and devotion, by conformity to the example of Jesus Christ. Let not emperors, princes, or presidents possess, in virtue of such offices, authority or even membership in the chm'ch. The emperor may deny the Clu-istian faith, the prince may become an oppressor, or the president a profligate ; surely, in such cases, they are totally unfit to be the heads of churches of Christ, ' James iv. 4. ' Matt. xiii. 22. ' Matt. xix. 21. THE ERASTIAX SYSTEM. 15 aj^aiiist whose spirit tliiT have tlms rcbollpd. On the contrary, they ought not to be sheltered, more than obscure private indi- viduals, from the exercise of church discipline and censures. That the more enlij^hteued and eminent are so much the more responsible, is the impartial Christian principle, without respect of persons. But that any moral delinquents, of whatever rank, should possess authority in spiritual matters, or be tlie arbiters in them, and control the elmreh by the power of the state, is numifcstly most incouf^ruous. Nor, on the other hand, should the pious Christian minister or presbyter be invested for that reason with rank, wealth, and political greatness, so likely to prove detrimental to the sacred character and functions, and to induce motives and considerations of a totally dilfcrcnt nature.^ Bright instances have, it is well known, occurred, in which the great aiul powerful of this world have been eminently devout and religious ; and, on the other hand, true Cln-istian ministers and nders in the church have exercised a wholesome and exemplary secular authority ; but these are the rare excep- tions, rather than the usual results. The system of the supremacy of the state over the clau'ch, by an union between them, has obtained the name of " Erastianisni," from Erastus, a German writer of the sixteenth century. The pastoral olKce, according to him, was only persuasive; without any disciplinary authority. The privileges of the church were to be open to all — the minister might only dissuade — and the church could not exclude or censure the dis([ualifie(l and vii;ious. He referred the system of church government, and the punisli- ment of all offences and errors, whether civil or religious, to tlu* state and its ofticers, as supreme over the church. The union of chiu'ch and state, as it now exists, in many of the countries of Eiu'ope, though it may not exactly accord with these ^^ewa, is generally termed the Erastian system. On the other hand, the invasion of the state and of its powers ' A striking instance of the exercise of church discipline, in the case of an Emperor wlin had been piiilty of vindictive cruelty, occurred in the fourth century ; when Theodosiua wa« compelled by Ambrose, bishop of Milan, to make a pulilic acknowledf^niunt of his penitence, before he was admitted to the privileges of the church. The popes fn-quently pronounced the censures of the Church on emperoi-s and kings, but in most of such cases, the ofl'ences were more of a personal than of a religious or moral nature, and the object in view was to maintain the absolute supremacy o( the Papal See.— jViYnrrV Clmrrh Ilistori/. 16 THE PAPAL SYSTEM. WICLIFFE. [Chap. 2. by the church is exemplified in the papacy^ where the Pope, the chief officer of the churcli, has become a temporal prince, and rules with secular authority. The papists assert that the two swords, of which the disciples spoke to Christ,i represent the spiritual and temporal power, united in the hands of the Popes, their alleged successors. This notion overlooks the fact, however, that our Lord forbade the use of the outward sword, commanding Peter to put it into the sheath,- and predicting that they who use such weapons should perish by them^ — a prophecy which has been largely fulfilled. Both these systems are at variance with the example and doctrine of Him, who declared himself to be a king, but his kingdom not to be of this world, and who forbade his disciples, as such, to exercise any other than spiritual authority. The sentiments advocated in this chapter are by no means new ; but have become the growing conviction of enlightened Christians. John Wicliffe, taking a scriptural view of the natui'e of a reli- gious community, and of the spirit of Christ's law, maintained that his church ought to be essentially unlike a kingdom of this world, deriving its strength from the possession of an unworldly spirit, and providing for its temporal wants only by the willing contributions of its members. He declared that the highest authority of the church ought not to have of necessity any temporal dominion — that in all secular matters the ministers of religion should be subject to the magistrates — that wealth was oftener a curse than a blessing to them — that worldliness was in- consistent with the clerical character — and that their strength consisted in obvious, though not ostentatious self-denial. In his day, almost every office of profit or importance in the state and the palace was filled by an ecclesiastic, from that of lord chan- cellor, to the surveyor of the king's buildings, and the superin- tendent of his wardrobe."^ He complained strongly of this, and of the great temporalities of the church ; and the parliament so far united with his views, as to petition the king that eccle- siastics might no longer hold offices of state. The practice con- tinued, however, down to the time of the Reformation, and was encouraged by the court of Rome, whose dependents, if they did not possess the thrones of Europe, often overawed their occu- pants, and virtually ruled both the people and their sovereigns. ' Luke xxii. 38. ^ John xviii. 11. ^ Matt. xxvi. 52. * Lives of British Reformers. TESTIMONIES AGAIMST THE UNION. 17 Among certain conclusions or reformations exhibited to the British Parliament in 1395, one is as follows: " A king and a bishop both in one person, a prelate and a justice in temporal causes, a curate and an ofFicer in worldly oflice, doth make every kingdom out of good order. The temporalty and spiritualty arc two parts of the holy universal church ; therefore, whoso addicteth himself to the one, let him not intermeddle with the other/^ ^ William Tyndal, about 1520, remarks on the text, '' Wlioso- ever shall humble himself as a little child, the same is greatest in the kingdom of heaven,'^ — " that is, to be so childlike that thou couldst not heave thyself above thy brother, is the very bearing of rule and being great in Christ's kingdom." ' In the time of Henry VIII., the archbishops, prelates and many of the clergy published a work entitled " The Bishops* Book," in which they say : — " We think it convenient that all bishops and preachers shall instruct the people committed to their spiritual charge, that Christ did by express words prohibit liis apostles and all their successors, under pretence of authority given them by Ilim, from taking upon them the use of the sword — that is to say, the authority of kings or any civil power in this world. For the kingdom of Christ in his church is spiritual, and not a carnal kingdom of the world. He himself, his apostles and disciples sought to bring all nations from the carnal kingdom of the prince of darkness, to the light of his spiritual kingdom, that he might reign in the hearts of the people by grace, faith, hope and charity. Therefore, Christ did never seek or exercise any worldly dominion, but rather, refusing and fleeing from it, did leave the government of kingdoms, realms and nations to princes and potentates, as he found them ; and commanded also his apostles and disciples to do the same. Whatsoever priest or bishop will arrogate or presume to take upon him any sucli authority, and will pretend the authority of tlic gospel for his defence, he crowneth Christ again with a crown of thorns, traduceth him, and bringeth him forth with his purple robe, to be mocked and scorned by the world." ^ * Fox's Acta and Mon. vol. ii. 678. ' Discipline of a Christian Man. * Fox's Acts and Mon. vol. ii. 288. CHAPTER III. ON THE UNIVERSAL CHURCH OF CHRIST. According to the testimony of scripture, all true Christians — those who are regenerate, who really believe in the Lord Jesus Christ, and desire to obey his commandments, according to the degree of light afforded them — are subjects of his spiritual kingdom, and members of his universal church, whatever may be their advantages or disadvantages, their reputation or disre- pute among men. Or, to express the same thing in scriptural terms, the members of the true Church of Christ are those everywhere, who have been ''baptized by one spirit into one body;"i who believing in Christ, "abide in^^ him, as the branches in the vine ;2 and " who hear his voice and follow him,"^ as the sheep hear and follow their shepherd. Though Christ's church is termed universal, because limited to no one body of men ; yet how small is the number of its real members, as compared with the bulk of mankind, or even with the many who are his professed followers ! And why is this ? but because in acts we too often deny him, whom in words we acknowledge; because our hearts and lives are not subject to the government of his Spirit! Notwithstanding the bold assumption of particular denomina- tions or classes, it is our high privilege, if we are true Christians, to believe that " one is our Master, even Christ, and that all we are brethren." * Consoling and humbling is this view of the great spiritual brotherhood — the Universal Church of Christ; consisting even on earth of a " great multitude, which no man can number, of all nations, and kindreds, and people, and tongues," ° " washed and brought nigh by the blood of Christ," ^ partakers of his grace and redemption. And the nearer they are brought to him, as the common centre and fountain of their faith, righteousness and hope, the nearer also will they assuredly ' Cor. xii. 13. ^ John xv. ^ John x. * Matt, xxiii. 8. ' Eev. vii. 9. ' Eph. ii, 13 ; Eev. i. 5. UNITY OF SPIRIT AMIDST DIVERSITY OF rilACTICE. 19 be brought one to another in liim, and united together in a sense of his heavenly love. Is not this " the holy catholie church," and the true "communion of saints?" While each feels a deep conviction of the truth of that view of gospel doctrines which he especially jjrofcsscs, and a lively interest in its wide diffusion, his heart is expanded M'ith love to others, who hold the great truths of our common religion in a devout Christian temper, but who may yet in some respects differ from him, in the mode of apprehending or expressing thcra. He cannot indeed have fellowship with darkness and error, but feels bound to reprove them ; yet he can thankfully unite with that which is truly good, in whomsoever it is found, and can rejoice in its existence and extension. Painfully sensible that he himself is not free from ignorance, frailties and evil, he will be ready to make allowance for defects in others, whose advan- tages may not have been equal to his own; remembering the searching appeal of our Lord, "Let him that is without sin among you cast the first stone." ^ So diversified are we in the constitution of our minds, in the measure and nature of our gifts, and in the tendency of educa- tion and experience, that it is not to be expected, in this imper- fect state, even with the same good Spirit for influence and direction, that all men should perceive or feel exactly alike. As there is a pleasing variety in the outward and material system, so doubtless differences were wisely designed in the mental and spiritual constitution, and must in the nature of things exist, for good though hidden purposes. While therefore we hold fast the truth as made known to ourselves, let us regard charitably all the differing results of the present varied organizations, and thankfully accept those means which an all-wise Creator has placed witliin our reach, for the harmony, the happiness, and the benefit of ourselves and of others. Even in apostolic times, the views of all the believers did not exactly accord on every point. Some esteemed one day above another, others esteemed every day alike. One believed that he might eat all things, another who was weak restricted himself to herbs. Which of them had authority to determine that his own view alone was right, and that all other views Avcrc wrong ? or to thank God that he was not as otlier men wciC? or to ' John viii. 7. c2 20 ZEAL AXD CHARITY. [Chap. 3. condemn the rest as '^ heretics'' or '^schismatics?" The in- jimction of the Apostle Paul was, that they should not judge or despise one another ; but that " every man " should '^ be fully persuaded in his o"«'n mind."^ And, indeed, inconsiderable and occasional differences of sentiment, when allowed to operate rightly, by constraining us to examine more closely our own experience and e^ddences, tend, through the power of divine grace, to strengthen our standing, and to call up some of the finer feelings of the chastened mind, in humiliation of self and in charity towards others. As the various but nicely adjusted physical influences retain the heavenly bodies in beautiful order in the firmament, each occuppng its right position, and pursuing its respective orbit; so may the different states and well-balanced attractions of Christian feehng operate, under the divine blessing, on the humble and obe- dient mind; tending, without compromise or unfaithfulness, to maintain in harmony denominational zeal on the one hand, with a good degree of charity and fellowship towards all who may in some respects differ, on the other ; and preserving alive close attention to individual judgment and duty, amidst general forbearance, moderation and love.- To the maintenance of entire religious unity, two elements appear to be essential, — the one, an agreement on the doctrines entertained; and the other, a right frame of mind to uphold them. Full Christian fellowship depends greatly on the amount of both, and is obstructed by a deficiency in either. Even a large degree of orthodoxy may be professed in a pharisaical, self- righteous spirit, and " the truth" may be held, " in unrighte- ousness;"^ while, on the other hand, so great is the divine ' Rom. xiv. 5. 2 The Anglican Church, in her ninth canon, speaks of dissenters in the following strong terms : " Whosoever shall hereafter separate themselves from the communion of saints, as it is approved by the apostles' rules in the Church of England, and combine themselves together in a new brother- hood ; accounting the Chinstians who are conformable to the doctrine, government, rites and ceremonies of the Church of England, to be profane, and unmeet for them to join with in Christian profession ; let them be excommimicated ipsofacto^' &c. This requires no co mm ent, except that, with similar denunciations of ecclesiastical rulera, it is ipso facto obsolete, and ought long ago to have been expunged. ' Eom. i. 18. FAITHFULNESS AND FOUBEARANCE. 21 condescension^ that^ though the sph-itual C3'c may be but partially opened to the discoveries of divane truth, and may be able only to " see men as trees Malking,"^ yet the heart may be -warmed and expanded ■with the infiuenecs of lieavenly love. Between suehj if they truly love Christ, though they may not see alto- gether alike, there may be a consoling degree of Christian luiity and charity. How many of us, alas, are in this half-enlightened condition, for want of maintaining a larger measure of faith and obedience ! "Well is it for all, in this state of limited appre- hension, in Mhich we see but in part, and know but in part,^ often to remember the vision sent for the instruction of Peter, that zealous Israelite, that he might not judge severely and partially, -svhen the voice came to him from heaven, " What God hath cleansed, that call not thou common."^ AYe shall then be brought to confess with him " that God is no respecter of persons, but tliat, in every nation, he that feareth him and workcth righteousness is acce])ted of him.^' The humble believer will desire to bear in mind that all are partakers of divine benevolence and light, that " Christ died for all,"* that " the grace of God has appeared to all men,'''^ and that " to liis ovna. Master every man must stand or fall.'' ^ Thankfully sensible that the requirements from each will be in just propor- tion to the degree of grace and opportunity afforded, he will rejoice in the assurance that the universal church of Christ knows no natural distinction of colour, clime, class, or people; that " God giveth to all men liberally, and upbraideth not ; " and that all are invited to be fellow-partakers of life and salvation. If tempted to inquire, " And what shall this man do ?" he will recollect the reprehcnsive answer, " What is that to thee? follow thou me;"'^ and while endeavouring closely to fulfd his own convictions of the truth, he will humbly rejoice to say, " Grace be with all them that love our Lord Jesus Christ in sincerity." The Donatists, in the fourth century, like many later Christians, held tliat the spiritual body of Christ consists of all those scat- tered throughout the world, who actually belong tohiiu through 1 Mark viii. 24. * 1 Oor. xiii. 9. 3 Acts x. 15. 4 2 Cor. V. ir.. 6 Titus ii. 11. • Rom. xiv. 4. ' John xxi. 22. » Eph. vi. 24. 22. FAITHFULNESS AND FORBEARANCE, [Chap. 3. faith and love ; and that this body, by its union with him as the head^ daily grows into a holy temple of God. These they distinguished from such as draw near to him with the lip, but in heart are far from him ; saying that everything depends on the question, to which of these classes every one in heart belongs.^ » Neander's Chui'ch History, vol. ii. CHAPTER IV. OF PARTICULAR CHRISTIAN CHURCHES. Frequent reference is made in tlic New Testament to particular churches or conj^regations, such as " the seven churches of Asia," 1 " the church that is in his liousc/' ^ &c. The inquiry thus naturally arises, "What is a church ? A Christian church is an association of believers in Christ, whether more or less numerous or dispersed, whose hearts have been effectually reached by the power of the Holy Spirit, who endeavour in unison to worship and serve God, and to promote the spiritual good of each other and of those around them, according to a common apprehension of his will ; striving to exalt and extend his kingdom, that he may reign supreme, animating, leading and restraining them by his Holy Spirit, and guiding them into all truth. By subjection to the government of Christ's Si)irit, each individual and eveiy particular church are constituted integral parts of the great church universal, of which Christ is the glorified and ever present Head. AVithout this union with him, they can have no vitality as a spiritual body, however high ill outward profession. But in proportion as they are subject to his divine government, so do they form a pure church, living fruit-bearing branches in the vine Christ Jesus. True Christian unity may be pronounced to be no small attainment — not a mere accordance of sentiment on points of doctrine and practice, but a oneness with Christ, and with fellow- believers in him. It is the fulfilment of that for which the Redeemer of men graciously supi)licated : " neither pray I for tlicsc alone, but for them also who shall believe on me through their word ; that they all may be one, as thou Father art in me, and I in thee, that they also may be one in us ! "^ How greatly deficient are Christians generally from tlie experience of this sacred, spiritual oneness, in (Mirist and with each other, througli our own faithlessness and disobedience ! 1 Rev, i. 4. 2 (^v.l. iv. 1.'). ' John xvii. -20, 21. 24 TAIIIATIONS IN PARTICULAR CHURCHES. [Chap. 4. Every Christian is bound to seek for tlie help of the Holy- Spirit to enable him, not only to arrive at a determinate judg- ment on matters of faith and doctrine, but also to make outward declaration of his love to Christ, by becoming a member of such particular church as may most accord with his own convictions ; and to maintain the principles of that church in preference to all others, but with entire charity towards their members. The fellowship and unity prevailing in the universal church will, by the nature of things, be more intimate and entire in a particular one. Harmony in sentiment and action as well as in profession, ought to prevail, and to form a strong and close link of union between the members. Yet such are the imper- fections of human nature, that even here, under a fair degree of liberty in inquiry and thought, conscientious variations of sentiment often exist on minor points, and call for the continual and wholesome exercise of charity and forbearance. One may view certain passages of scripture in one sense, and another may view them in another sense ; one may esteem certain points of doctrine or practice more highly than another; yet all may cor- dially unite in the same general views. Diversities are doubtless wisely permitted ; and when of moderate extent, and not subver- sive of fundamental principles, need not occasion any breach of concord or general unity ; otherwise many a conscientious indi- ridual would be compelled to become ecclesia per se. To insist on entire identity of opinion on unimportant matters, is an un- reasonable invasion of individual liberty, and tends to oppression and contention. Happy and profitable is that disposition, which delights to dwell on points of agreement more than on those of discordance, and which is preserved in humility, confidence and love ; remembering that all men, by no means excepting ourselves, are fallible, and that Christ is the only Arbiter of conscience, and the final Judge.^ The question. What is a true Christian church ? is one of ' The 19th Article of the Established Church of England asserts " that the visible Church of Christ is a congi-egation of faithful men, in which the pure word of God is preached, and the sacraments are duly ministered, according to Christ's ordinance, in all those things that of necessity are requisite to the same." This definition implies much more than it plainly expresses ; and, when closely considered, is found to be of a very restrictive meaning. Where those rites are not observed, or where PROSPERITY OF PARTICULAR CHURCHES. 25 great raonientj and subject to misinterpretation of a highly in- jurious tendency. Some appear to imagine that the ecclesias- tical officers, the ministers and the dignitaries constitute the church ; whereas the Christian church is repeatedly represented in the New Testament, as the whole body of true behevers generally, and of such in each place particularly. The officers and ministers, therefore, are not the church — they may be only a priestly aristocracy ; though for ages they have been accounted the church by many, and have usurped its name, with too mucli of its authority and property. llather they ought to be its agents, servants, and instruments under the divine hand for its benefit. Moreover the riches, the worldly honour and influence of such agents or officers, instead of being proofs of the true prosperity of a church, are too often symptoms of its worldly character, its corruption and decay. May it not be asserted that the true evidence of the healthi- ness and prosperity of any particular church is to be found in the self-denial, devotion and Christian conduct of its members, the spiritual qualifications and faithfulness of its ministers, the purity of its faith, and the soundness of its discipline ? in other words, in the pure doctrines professed, and in the good fruits borne, by the society or church, collectively and individually ? Thus will it become a part of the true universal church of Christ — which is the chief object ever to be kept in view. ^Icn may establish particular churches of good profession, and endow them richly ; they may procure for them the support of the great and the learned, or the patronage of the state ; but they cannot by these means ensure, or even promote, their spiri- tual character as " the body of Christ," having an immediate union with Ilim, the ever-living Head; nor can they ensure their existence as true churches, sections of Ilis great church universal. Such means will rather tend to lessen the necessary sense of immediate dependence upon Him, and to fix the reli- ance on outward and human supports. "Will not such churches become like " the man that trustcth in man, and makcth flesh his arm, and whose heart departeth from the Lord ?" Of such they are olwerved in a manner different from the legal forms, there of course, according t<> this definition, is no Christian cliureli ; and where the congregation are not faithful, there too, ])C it remembered, is uo visible church of Christ. 26 ILL CONFIDENCE IN SECULAR POWER. [Chap. 4. an one it is said, in a spiritual sense, that he " shall be Hke the heath in the desert, and shall not see when good cometh ; but shall inhabit the parched places in the wilderness, in a salt land and not inhabited."^ Better is it for a Christian church to be low, poor, afflicted and despised ; and more likely to drive her to seek the favour of her Lord, than to be exalted on the pinnacle of grandeur, and thus led to forget her spiritual need, her ever-dependent condition. Wicliffe declared it to be his opinion, that the idea of the Christian church, gathered exclusively from the New Testament, is not only not represented in the existing state of Christendom, but is opposed by it. He saw that for the clergy to consider and to call themselves the church could not be right, and that they ought not to use s iritual functions to promote temporal ends. He asserted that the Church of Christ consists not of clergy only, nor chiefly, but of all Christians j that lordship and rule are forbidden, ministration and service commanded, in the office of the Christian clergy — their power being simply ministerial.^ The Bohemians and other reformers held, in contradiction to the general opinion of their time, that the church was not constituted of the Pope, Cardinals, Archbishops, and clergy, but of all true Christians. But in a conventional sense, when any particular church is spoken of, the term is intended to apply to those who are visibly associated together, by outward profession, in one religious union or society. With this meaning the term is generally used in the present treatise. As, for instance, the Protestant Episcopal church, or established Church of England ; the Wesleyan Church or Connexion, &c., &c. Taken in this sense, a church may be said to be either decaying or flourishing, corrupt or pure. ' While some churches are united to the state to their own spiritual injury, others independent of state support may be equally dead, through an union with the spirit of this world in some one or other of its numerous modes of development. Many churches too much resemble great moral machines, contrived by the worldly, covetous, and ambitious, to aggrandise themselves, and to enthral others, under the cloak of a zeal for Christ. How far are such from the spirit and conduct of him, ' Jer. xvii. 6, 6. ^ Gilpin's Life of Wicliffe. PROSPERITY OF CHRISTIAN CHURCHES. Vt who souglit not ill liis own person liunian wealth or glory at the cost of duty, but cast them from him, saying to the tempter, " Get thee behind me Sataii/'^ and thus set a memo- rable example to his spiritual body — the church, to do the same in all ages ! It was observed by Montesquieu, that '' the prosperity of reli- gion is diticrent from that of civil government ; '^ and that " the periods of the humiliation and dispersion of the church, the destniction of her temples, and the persecution of her martyrs, are the distinguishing times of her glory : " but that, " On the contrary, when she appears triumphant in the eye of the world, she is generally sinking in adversity." * They who are real members of Christ's church, are such as have known the work of regeneration through the baptism of the Holy Spirit, being joined to that living body, of which Christ is the glorified head, their hearts purified by that faith which works by love, their affections redeemed from the world, and set on things above, and their lives bearing witness thereto. If such be the conditions of membership in the great Cliristian church, it becomes us all seriously to consider what we know of these experiences in ourselves, and how far we come short of the high standard set before us in the gospel. It is evident that neither our numbers, wealth, talents, learning, in- fluence, nor any other worldly consideration, will be any test of our advancement or standing in this respect. Scripture indeed assures us, that " that which is highly esteemed among men is abomination in the sight of God."-^ But we are all too liable to judge of spiritual things by the fallible reasonings of man, and to exclaim of the divine injunctions .ind judgments, " These are hard sayings, who can bear or hear them ? "* To every healthy, well-ordered, Christian church, the author submits that the following external matters are essential : — 1st. The members of the church at large must have a voice or share, with respect to its management, appointments and profession ; and to them the ultimate appeal must be made in cases of difficulty. ' liukc iv. 8. * Do In grjindcur et de la decadence dea Bomains. 3 Luke ivi. l."*. * John vL 60. 28 ESSENTIALS TO CHRISTIAN CHURCHES. [Chap. 4. 2nd. Membersliip must be definite ; marking the line between sucb as are members, and others who are only approvers. 3rd. A system of discipline must be maintained, for the admis- sion of members, and for the separation or reproof of those ■who offend in morals, or who differ in faith or practice. 4th. A clear exposition or record of doctrine and practice, in harmony with the New Testament, must exist for reference and guidance. 5th. Periodical assemblies of the church, and not of the ministers only or mainly, must be held for the management of its affairs ; and these assemblies must be religious in their character, with due reference to Christ as the head of every true church, and with a desire to be directed by his Holy Spirit. 6th. The duty of providing for the wants of the poor members is strongly enforced by the example of the apostolical churches ; but not the practice of pro\iding specially for the ministers. The number and variations of particular Protestant churches have long been reproachfully urged against them by Roman Catholics. They form, however, no just ground for real reproach. We do not condemn the variety of colours or forms in a garden, or of foliage in a forest. The energy of mind, and the freedom of judgment, which, in humble dependence on the teachings of Christ by his Spirit, and by his written word, are the element and the glory of Protestantism, naturally lead, through the constitutional infirmity and variety of the human mind, and the difference of circumstances, to diversity of sentiment. Yet this probably is not greater among the reformed than among the Romanist themselves, wherever the mind is not enthralled by spiritual oppression ; and, in fact, it is chiefly caused by the various degrees in which they have severally renounced the errors of Romanism. The discordance and the jealousies, between the various orders of friars and monks, between the Jansenists and the Jesuits, the regular and the secular priests, are probably just as great, other circumstances considered, as among the different sects of the Protestant faith. Better is the freedom of the Reformation with all its consequences, united as most of its possessors are in the great fundamental principles of Christianity, than a constrained and hollow uniformity of profession, teeming with superstition, immorality, and unbelief, among both priests and people. Creeds and confessions of faith, the authority of TNITY BETWEEN CHRISTIAN CHURCHES. 29 kings, popes, and councils, and the strong arm of persecution, can never establish unity of conviction. But ■when the pro- fessors of Christianity, in the various parties, both Catholic and Protestant, partake more largely of the spirit of Christ, and •when their conduct is brought more entirely under its leavening, uniting influence, they must and will be more fully of one heart and of one mind ; minor ditt'ercnces will be merged and swal- lowed up in the love of God, and of one another ; and then will they set to the Jewish, to the ^Mahometan, and to the heathen world, an inviting example, conformable to the pattern of Jesus Clirist. May that blessed period speedily arrive ! CHAPTER V. FIGURATIVE REPRESENTATIONS OF THE CHURCH OF CHRIST IN HOLY SCRIPTURE. The pure Christian diurch is represented in Holy Scripture under various striking and teacliing figures ; wliicli, though fami- liar to most readers, are full of deep instruction, and therefore worthy of special consideration. The intimate union and communion of the members of the church with Christ, are plainly set forth in that figure, which re- presents the church as his body, united to himself the living Head. " That we henceforth may grow up into him^ in all things^ which is the head, even Christ, from whom the whole body, fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body^ unto the edifying of itself in love." ^ " Now ye are the body of Christ, and mem- bers in particular." What do we know of this "effectual working in the measure of every part," preserving health in the body itself and in every member ? The close, \ital and necessary connexion with Christ is apparent from the emblem of the vine and the branches. " I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away, and every branch that beareth fruit he purgeth it, that it may bring forth more fruit. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the \me ; no more can ye, except ye abide in me. I am the vine, ye are the branches ; he that abideth in me, and I in him, the same bringeth forth much fruit ; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered ; and men gather them and cast them into the fire, and they are burned. Herein is my Father glorified, that ye bear much fruit ; so shall 1 Eph. iv. 15,16. * 1 Cor. xii. 27. THE CHURCH RETRESENTED AS A HOUSE. 31 ye be my disciples." ^ How searching should be our individual exumiujition, 'whether wc are cleansed in spirit, abiding in Christ, and bringing forth the fruits of holuicss ? or M'hether v,c are in a state of alienation and severance from him, polluted, unfruit- ful and withered. And since this latter condition may have come upon us gradually and imperceptibly, the more necessary is such an examination to be frequently made. Another impressive metaphor, often used for the true Ciiristian church, is that of a house or building, whose foundation or chief corner stone is Christ. "To whom coming, as unto a living stone, disallowed iudecd of men, but chosen of God and precious, ye also, as lively stones, arc built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ." * The same figure is employed by another Apostle : " Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the house- hold of God ; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone ; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord ; in whom ye also are builded together for an habitation of God, through the Spirit." ^ Tlie contrariety of this corner stone to the notions of the worldly wise biulders or professors, is clearly expressed by Christ and by his apostles, in confirmation of the gi'cat truth which it is the purpose of the present treatise to illustrate — that churches built up by the authority and wisdom of man are in great danger of resting on these as their foundation, and not on Christ the " rock ;" while the building which he sanctifies and upholds is hable to be despised and rejected by men, " Unto them which be disobedient, the stone which the builders disallowed is made the head of the corner ; and a stone of stumbling, and a rock of offence." * May Chi-ist, the only foundation of the true church, never become an offence to any of us, through our own faithlessness, spiritual pride and disobedience ! The church of God, under the former dispensation, was to be found chiefly among the children of Israel, who practised cir- cumcision as an outward sign commanded by him. And of the church under the gospel dispensation, the Apostle Paul thus speaks : " For we are the circumcision, w hich worship God in ' John XV. 1—8. * I Peter ii. 4, 5. * Eph. ii. 10, 22. * 1 Pet«r ii. 7, 8. 32 THE CHURCH REPRESENTED AS A FREEBORN CHILD. [Chap. 5. the spirit, and rejoice in Christ Jesus^ and have no confidence in the flesh/^i An impressive description is this of the spiritual character and profession of the evangelical church, and very opposite to the sentiment that another outward observance has been set up, in the place of that which is acknowledged to be abrogated. Not dissimilar in tendency, is the figure representing the church of Christ as the child of promise, the son of Abraham by Sarah, the free-woman; while the legal dispensation is described as his son by Agar, the bond-woman ; and the two are declared to answer to the two covenants, of the heavenly Jerusalem and of Mount Sinai — the gospel and the law. The former, says the Apostle, ''is free, and is the mother of us all ;" while the latter is still " in bondage with her childi'en," under the elements of the world. Nevertheless, what saith the scripture ? " Cast out the bond-woman and her son, for the son of the bond- woman shall not be heir with the son of the free-woman.'' May Christian professors consider seriously tliis significant language, with the injunction annexed to it : — " So then, brethren, we are not children of the bond-woman, but of the free. Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage."^ How does the profession of Christianity still groan in many churches, under the yoke of outward rites and obser- vances, deprived of that spiritual freedom which Christ designed to be enjoyed; the son of the bond- woman still diriding the inheritance with the son of the free-woman, and often largely usurping it ! One of the most natural and impressive figures employed in the Bible for the universal church of Christ, is that of a chaste virgin or bride, espoused to her husband. The beauty of this metaphor — the sweetness and purity, the love and faithfulness indicated by its characters, reach the heart, and convince the understanding ; pointing out, more clearly than a multitude of laboured arguments, the pure character, the faithful love, and the simple dependence of the true Christian church. On the other hand, what an idea does it not convey of the infinite lo\dng-kindness and condescension of the Son of God ! — that he not only loves, " nourishes and cherishes"^ the church, * Phil. iii. 3. ' Gal. iv. 22, 31 ; and v. 1. ' Ephes. v. 29. AS A CHASTE nniDE. ^3 as a bridegroom docs his bride, but that this love was so tran- scendent, that for her sake when yet afar off he canio down from heaven, took linmanity upon liim in its hnnibler form, and shed his precious blood as a sacrifice for her, that he miglit present lier to himself " a glorious church, not having spot, or wrinkle, or any such thing." ^ But there is another point of view, in which this figure is at present principally to be considered ; representing the fact that the Church of Chiist may, and too generally does, depart from the undivided love of him who permits himself to be regarded as her espoused Lord ; and, while professing to be his, commits adultery with the spirit of the world, the prince of the power of the air, his declared enemy. Instead of accepting the love, and obeying the commands, of her rightful Head, she too often listens to the suggestions of the god of this world, gives place to his deceitful pleadings of expediency, honour and enjoyment, and frustrates the gracious designs of Christ ; destroj-ing her own and his children, or delivering them up, under specious pretences, to the arch deceiver. Thus through perverted views, with impure motives, and for unworthy objects, the \nsible churches hav« too often connected themselves with the powers of the world ; and for want of faith and love, and of simply waiting and relying upon Christ for guidance, support and protection, liave embraced the aid of human wisdom, of the arm of flesh, the powers of states and nionarchs, yielding to their purposes and using them for their own — so that who can now truly assert that the outward church, under many of her forms, is really the chaste bride of Christ ; that her authority is not in a large degree that of this world ; tliat she is sincerely influenced by his Spirit and love, and not by the spirit and wisdom which arc from beneath ? These illustrations lead to the conclusion, that the purity of the church is contaminated and destroyed, if we resort to carnal means of constraint or temptation in order to uphold it. Tliat it is inconsistent with the spiritual nature of the religi(m of Jesus Christ, to accei)t temporal rewards merely for the perfor- mance of sacred duties, and the exercise of ministerial gifts; to enforce the observances or support of any professing Christian church by the power of the state, or to visit with pains, penalties ' Eph. V. 27. D 34 IMPURITY OF PROFESSING CHURCHES. [Chap. 5. or the loss of civil privileges and property, any wlio con- scientiously differ from it. In fact, do not such proceedings clearly show that, instead of the pure and faithful bride of Christ, confiding in the love, and truthfulness and power of her Lord for protection and support, another and a lower character has been more or less adopted, termed in scripture-language the adulteress and the harlot ? ^ Every admixture of evil, in whatever shape, doubtless tends towards the same result ; and it is necessary for us all, as indi- viduals, and for every professing church, whether upheld by secular power or not, often to consider seriously which of these spiritual characters belongs to us, or in what degrees both are partaken of. Inconstant, inconsistent man too often yields but a partial and divided allegiance to his sovereign Lord; serving at times or in part " the law of God," and again rebel- ling, and serving " the law of sin." ® But though such a serious consideration is profitable and necessary for all; yet the figure alluded to appears to have been used in scripture, with special reference to the endeavour to connect the holy interests of the spiritual kingdom and Church of Christ with worldly power and influence^ and to uphold and enforce the one by the other ; in positive contradiction to his own solemn declaration, that his kingdom is not of this world, and to the whole tenor of the New Testament. In an ancient treatise, which is supposed to have been written by one of the early reformers. Antichrist, Babylon, the mother of harlots, &c., is looked upon, with much reason, not merely as a church, or a succession of persons, but as a false super- stitious system ; perverting the truth by the traditions of men, and the church by the adjuncts of secular power, introducing worldly motives and principles, and destroying the life and essence of true religion. ^ On the text, " Arise, shine, for thy light is come," &c.. Archbishop Leighton says:^" What is the shining of the true > In accordance with the same figure, the children of Israel are frequently described in the Old Testament (see Exod. xxxiv. 15 ; Ezek. vi. 9 ; Lev. xx. 6,) as " going a whoring after other gods," or " after idols," or " after wizards," and forsaking the only true God, who had been as " a Husband " imto them. 2 Eom. vii. 22, 23. ^ Fox's Acts and Mon. THE SHINING OF THE TRUE AND THE FALSE CIIURCII. .3.") church ? Dotli not a church shine, when church service is raised from a decent and primitive simphcity, and deeored with pom- pous ceremonies, with rich furniture and jijaiuly vestments ? Is not the church then beautiful ? Yes, indeed ! but all the ques- tion is, whether this be the proper, genuine beauty or no ? — whether this be not strange fire ? Methinks it cannot be l)etter decided than to refer it to St, John, in his book of the llevela- tion. We find there the descriptions of two several women ; the one riding in state, arrayed in purple, decked with gold and precious stones and pearls ; the other in rich attire too, but of another kind — clothed with the sun, and a crown of twelve stars on her head. The other's decorement was all earthly, tliis woman's is all celestial. "What need she borrow light and beauty from precious stones, that is clothed with the sun and crowned with stars ? Now you know which of these two is the spouse of Christ. The truth is, those things seem to deck reli- gion, but they undo it. Observe where they arc most used, and we shall find little or no substance of devotion under them ; as we see in that apostate church of Rome. This painting is dishonourable to Clu'ist's spouse, and besides, it spoils her natural complexion."^ 1 Leighton'a Sermons. d2 CHAPTER VL THE INTXUENCES EXERTED IN THE TBUE CHmCH, OR KINGDOM OF CHRIST, ARE THOSE OF LOVE AND TRUTH ; NEITHER VIOLENCE NOR INSINCERITY HAVING ANT PART IN IT. The Most High was often termed, tmder tte legal dispensatioii, " the Lord of Hosts" ^ or armies ; bnt the distinguishing cha- racter, bv which he is pleased to reveal himself in the gospel, is that of "our Father in Heaven."- Here he pre-eminently deals with man in love. This was the character of the Saviour^s mission ; and in that love the Father has sent the Comforter or Holy Spirit, in his name, to abide with the church for ever. Christ declared that love is the disposition or test, by which his followers should be known to aU. men;^ and we are assured that, if charity and forbearance do not influence our hearts and actuate our conduct, vain are our pretensions to be his disciples, and our apphcations for forgiveness of sin.* No moral principles or commandments, more elevated, more practical, or more benign, were ever promulgated, than those of love to God and love to man. But secular as weD. as doctrinal Christianity is too apt to eat out practical Christianity, by intro- ducing a worldly spirit, opposed to the meekness and self-denial of Christ. Pure love is necessarily associated with sincerity and truth- fulness. Its aspirations are from the bottom of the heart; its language is simple and unmasked; its actions are the reflection of the glow which pervades the soul. Deceit no less than violence is abhorrent to this genuine afi^ection. That true love which is full of sincerity shone conspicuously in our holy Redeemer. Under his dispensation, divine truth, which had long been partially developed through types and figures, was clearly unfolded. He declared of himself that he came into the 1 1 Sam. i. 11. 2 T^tt. vi. 9, &c. ' JohB xiii. 35. * Matt, xviii. 35. CHAUTY AND TBCTH CBARACTERIZE THE CH&ISTlAX. 37 world to " bear witness to the tmth ; "^ bein^ " the way, the truth, and the life."* On the contrary, the devil is represented as " a murderer from the beginning," — " a liar, and the father of hes.'^* Thus also will the followers of each be distinguished. Charity and sincerity will always animate the true Christian, and shine forth in his devotion and conduct ; while, in whatever degree we are influenced by opposite principles, in the same decree, we may rest assured, we are rebelling against Christ, and serving another lord and master. If then any endeavour to sustain that which they believe to be the kingdMn . motod, bet geanne piety never ink to mtSer."* -' I esteem/* says Loc^ " the mntnal toleration of Chriitians, Joha TyrSL 37. * Jofan xit. €. JckM vm. 44. • CmmjMT* Leetm oa ririwiMlirsI HisKiry. 38 PURITY OF MOTIVE ESSENTIAL. [Chap. 6. in their different professions of religion, to be characteristic of the true church. For whatever some people boast of the antiquity of places and names, or the pomp of their outward Avorship, others of the reformation of their discipline, all of the orthodoxy of their faith — for every one is orthodox to himself — these things, and all others of this nature, are much ratlier marks of men's striving for power and empire over one another, than of the church of Christ. Let any one have ever so true a claim to all these things ; yet if he be destitute of charity, meek- ness, and goodwill in general towards all mankind, even to those that are not Christians, he is certainly still short of being a true Christian himself.''^ Man, in liis fallen, unregenerate state, is dark, corrupt, and prone to evil ; but wdien, through " the manifestation of the spirit, given to every man to profit withal,''^ he is enabled to see and feel the love of God in Jesus Christ, then he is incited to " love him who first loved us/" and to surrender his naturally perverse will to the divine will. Thus he partakes of that " re- demption that is in Christ."* That freedom to choose the good, and to refuse the evil, which was lost through the fall of Adam, is restored, through the mercy of the Redeemer, " the last Adam ; "^ the benefit of that " one offering "^ made for sin is experienced ; and man is raised, through the free gift of God, to a state of spiritual intelligence, and liberty of choice and action > being enabled to " do those things that are pleasing in His sight,"^ and to work out his own salvation f but altogether dependent on the grace of his Saviour for this condition, and constantly liable, as he neglects and forsakes that grace, to fall into evil. Love to God, and the grateful sense of His unmerited mercy, become, through faith, man's accepted and prevailing motives ; and the purity of these motives constitutes, as far as he himself is concerned, the value of all his words and actions in the things of God. If we attempt to produce the same apparently good results, through the substitution of other and inferior motives — through the hope of outward rewards or privileges, or the fear of tem- poral privations, either among Christians in general, or in the ' Letters on Toleration, ' 1 Cor. xii. 7. ' 1 John iv. 19. * Romans iii. 24. ^ 1 Cor. iv. 45. * Heb. x. 14. ' John iii. 22. ' Phil. ii. 12. ILL EFFECTS OF VIOLENCE. 39 most sacred departments of the church, wc introduce a nullifying and withering principle, we undermine the groundwork of holi- ness, we destroy its free, pui-e and genuine spring, the love and filial fear of God. No greater injury can we do to the profession of Christianity, than by thus eating out its core, and corrupting its heart. Such injuries soon show themselves in external decay, in symptoms of disease and death; and all these eftccts arc the more serious and aggravated, when the pernicious influences are brought to operate on the ministry of the gospel, the more important functions of tlie Christian church. To turn to another branch of the subject. The cause of the Reformation in various parts of Europe was seriously injured by the conduct of its professors, in resorting to arms for their own defence, when persecuted and attacked ; instead of patiently and meekly following the example of our Lord and his apostles. By such a course they forsook the true principles of the Messiah's kingdom, and lowered their own standing into that of political antagonists. Thus relying on the arm of flesh, and on outward weapons, they were soon overcome ; whereas by faith in divine protection, with spiritual armour, and appeals to scrip- ture and to the consciences of their opponents, they would have stood on invincible ground. " I ever understood," says William Penn, " that impartial liberty of conscience was the natural right of all men ; and that he that had a rehgion without it, his religion was none of his own. For what is not the religion of a man's choice, is the religion of him that imposes it. So that libci-ty of conscience is the first step to have a religion. Yet I have constantly declared that a bound ought to be set to this liberty, and that morality was the best ; and that as often as that was violated under a pretence of conscience, it Mas fit the civil power should take place.'' Again he says, "nothing has more lessened the credit of any religion, than declining to support itself by its own charity and piety, and taking sanctuary in the arms, rather than the understandings of men. ^'iolences are ill pillars for truth to rest upon."* ^ Penn's Letter to Popple. ' Persuasive to Toleratiou. CHAPTER VII. THE UNION OP CIVIL AND RELIGIOUS AUTHORITY AMONG THE ISRAELITES : THE FIGURATIVE NATURE OF THE OLD COVENANT, AND OF THE PREDICTIONS RELATING TO THE NEW COVENANT AND CHURCH OP CHRIST. It has often been objected, in reference to the subject under consideration, that the ancient Israelites are a memorable example of the union of civil and religious authority, sanctioned by the Most High, and one therefore which we cannot gainsay or question. To form a correct judgment on this head however, the extra- ordinary nature of that theocracy or divine government must be considered, in which the Israelites differed from every other people. They were under the explicit teaching and government of God himself, through Moses and the other prophets ; being favoured with the express revelation of the divine will, in a manner unknown to any nation besides. The Lord of Hosts condescended to tabernacle among them, with outward sensible evidences and majesty ; directing their movements ; giving them a law and a priesthood; estabhshing their worship, sacrifices and ordinances ; and making with them a written covenant. But the law was designed as ^' the shadow of good things to come,"^ it was " a schoolmaster'^" to conduct to Christ. Its outward covenant and commandments, engraven on stone, were typical of the new and everlasting covenant with all the families of the earth ; of the law to be placed in the mind and wiitten on the heart,^ by an enlarged outpouring of the Holy Spirit in the gospel.^ Moses himself the leader, and Aaron the high priest of the Israelites, were emblems of Christ — the spiritual leader of the Israel of God, and their High Priest for ever, after another and higher order than that of Aaron. And who are the chosen people of God in the present gospel day ? Not one 1 Heb. X. 1. 2 Gal. iii. 24. ^ Jer. xxxi. 33. THE JEWS RESTED IN THE OUTWARD. ^^ !* 41 ^ ^) particular nation or visible church; but those without"^tlifcK;,^.*l^^S^ tinction, in every nation, who fear him and work righteousness. So that now, ''he is not a Jew, who is one outwardly; neither is that circumcision, which is outward in the flesh ; but he is a Jew who is one inwardly, and circumcision is that of the lieart, in the spirit and not in the letter ; whose praise is not of men but of God.'^^ As then the ancient Israelites had an outward government and priesthood, the outward temple, altar and sacrifices, appointed by the iUmighty : so now in the gospel these types and shadows arc fulfilled ; and the spiritual Israel, wherever situated among various nations and sections, are privileged to dwell under His divine and spiritual government, and under the heavenly eternal high-priesthood of Christ; having the heart for their temple and altar, there " to offer spiritual sacrifices, acceptable to God through" him.^ In the type, the divine government was outward, or of the nature of this Avorld ; in the antitype, the government or kingdom of Christ is, . according to his own dcclai'ations, " witliin,"3 and " not of this -svorld."^ The Jews, we are assured, fell through unbelief in Christ ; for " they stumbled at that stumbling-stone,"'' which is the foun- dation and " the head of the corner,"'' in the gospel building ; and " now is salvation come mito the Gentiles."^ Let us then take a comprehensive riew of our higher and more sjnritual dis- pensation, being the fulfilment of those ancient promises, that Christ should bruise the head of the serpent, that in liim all the nations of the earth should be blessed, and that the Spirit of God should be poured out on all flesh. For want of sufficiently recognising the typical nature of the legal dispensation, and perceiving its end and spiritual fulfilment in the gospel, the professing Christian churches have too generally imitated and perpetuated the outward — rested in the shadow, the form and the letter ; and overlooked their high spiritual privileges. There have been and still are attempts to make a gain of god- liness,® and a monopoly of the Christian ministry ; to set up afresh an outward priesthood ; to re-establish outward temples, altars, sacrifices, offerings, washings, tithes, days, and otlier ritual observances. All these however it is believed, were • Rom. Li. 28. * 1 Peter ii. 5. ' j^nke xvii. 21. * John xviii. 36. a Rom ix. 32. • Mutt. x.ti. 4± - Rom. xi. 1 1. "» 1 Tim. vi. 5. 42 CHARACTERS OF THE TWO DISPENSATIONS. [Chap. 7. designed to be done away in Christ, when he offered up himself on the cross once for all, and declared " it is finished ;"'^ and all of them are to be fulfilled spiritually in the experience of his sincere followers. The candid reader will not, it is hoped, misinterpret this general remark, as implying a disregard of the volume of inspiration, the regular observance of a day of public devotion, the ministry of the gospel, and other outward neces- sary circumstances of divine worship ; since all these must be recognised and valued by every intelligent and conscientious Christian. Large, and of vast importance, is the subject here briefly touched on. The general view, which has been taken of the distinguishing characters of the two dispensations, leads to this conclusion — that the outward presence and government of God, vouchsafed anciently to the Israelites, clearly point by analogy to the spiritual dominion of Christ, over " the chosen generation, royal priesthood, holy nation, and peculiar people,^'" whom God secretly acknowledges in this gospel day, as his true universal church, wherever scattered among the various churches and kingdoms of the world. These, however regarded or dis- regarded by man, are still the one living church or body, of which Christ is the glorified Head. There appears, therefore, to be no valid plea for a union of secular and religious influence among professing Christians, on the ground of such an union having existed in the extra- ordinary case of the ancient Israelites ; the two covenants being widely different, and the authority by which the church of Christ is regulated and governed being manifested, in a direct and heart-reaching manner, through the power of the Holy Spirit. An application of the same key will, it is believed, be found sufficient to unlock other difficulties and objections, arising from a literal acceptation and copying of the Old Testament; and will furnish an answer to other arguments, in favour of the union of civil and spiritual authority, which it is the object of this treatise to controvert. Thus the ancient prophets, foreseeing future times, and kind- ling with a sense of the glories of the Christian church, describe it in bold figurative terms, as endowed by the Most High with ' John xix. 30. ^ i Peter ii. 9. GLORIES FORETOLD OF CHRIST. 43 all the greatness, honour and sovereignty of the world. " They shall bnng thy sons in their arms, and thy daughters shall be carried upon their shoulders ; and kings shall be thy nursing fathers, and their queens thy nursing mothers ; they shall bow down to thee with their face toward the earth, and lick up the dust of thy feet," ^ &c. None can doubt that these predictions have been or will be fulfilled ; but the great question still remains : how are they to be understood ? Are they to be taken literally, as denoting that true Christians, or those who in spirit and temper of mind are lowly, meek, poor, hungry, thirsty and contrite, are to be carried in triumph in the arms and on the shoulders of the people, nursed and caressed by their kings and queens ? &c. What then would become of the humility of the professed followers of Christ ? With respect to both princes and subjects, the predictions are to be fulfilled spiritually. But we find the same things, and still greater, predicted with respect to himself; and a consideration of these, and of their mode of fulfilment, may assist us in determining the real mean- ing of such expressions as the foregoing. The Psalmist says, " He shall have dominion from sea to sea, and from the river to the ends of the earth ; they that dwell in the wilderness shall bow before him, and his enemies shall lick the dust ; the kings of Tarshish and of the isles shall bring presents, the kings of Sheba and Scba shall offer gifts. Yea, all kings shall fall down before him, and all nations shall serve him." 2 And how have these prophecies been verified ? Not in an outward literal sense, with secular authority, honour and glory; but doubtless abeady fulfilled in part, and to be still more so, spiritually but com- pletely. He did not choose outward pomp and triumph, thougl spiritually Lord of lords and King of kings, but " took upon him the fonn of a servant." And thus will it be in some degree with his followers. As such, they will disclaim outward superiority and mastery, in compliance with his commands : " He that is greatest among you shall be your servant ; whosoever shall exalt himself shall be abased, and he that sliall humble himself shall be exalted.''^ "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 so among you ; but whosoever will be great among you, let him be your • Isaiah xlix. 22, 2:$. * Psalm Ixxii. 8—11. » Matt, xxiii. 11, 12. 44 ANCIENT PREDICTIONS SPIRITUALLY FULFILLED. [Chap. 7. minister, and whosoever will be chief among you, let him be your servant ; even as the Son of man came not to be minis- tered unto, but to minister, and to give his life a ransom for many.^' * "■ It is enough for the disciple that he be as his master^ and the servant as his Lord/' ^ The more carefully we weigh the character of ancient pro- phecy, with respect both to Christ and to his church, and examine the mode in which it is to be understood and fulfilled ; the more clearly we shall perceive that it would be a gross mis- application of those sublime predictions, to interpret them as foretelling worldly riches, power and grandeur, to be the portion of the true, faithful, lowly, long-sufi'ering Church of Christ. The two principles are in their general natures and tendencies diametrically opposite ; " For God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things which are : that no flesh should glory in his presence.^'' ^ And this, generally speaking, will ever remain to be true, although the pride, and rebelHon, and self-love of the human heart may plead to the contrary. 1 Matt, XX. 25—28. ^ Matt. x. 25. » 1 Cor. i. 27. CHAPTER VIII. O.V THE EVILS RESULTING FROM THE POSSESSION OF WORLDLY POWER nV THE PROFESSED MINISTERS OF CHRIST; AND ON THE DUTY OF ASPIRING AT A PURE GOSPEL STANDARD. The views traced in the preceding pages lead to the conclu- sion, that systems of ecclesiastical polity, introduced and esta- blished by human wisdom and authority, have for the most part but little connexion Mith the upholding of the true church and kingdom of Christ. The craving after power, which originates these systems, and which they tend to gratify, is a disposition of unregenerate nature, utterly opposed to Christian simplicity and lowliness. Its dependence is on " the arm of flesh" ^ and not upon the Lord. The author has no desire to judge uncharitably. lie is deal- ing, not with individuals, but with principles, and with the effects which those principles are calculated to produce. If the system is one which holds out to the ministry large pecuniary premiums, or an ascending scale of honours and preferments, stately palaces, and handsome equipages ; if it sets a high value on mere talent and learning, and on connexions with the great and powerful of the earth ; if the controvertist, the sophist, and the politician are rewarded with superior dignities and pro- minent seats ; it will not be surprising that ambition and worldly-mindcdness should obtain the ascendency, and mainly influence the movements; till at length the humility and self- denijil, the forbearance and charity, which arc essential features of the kingdom and servants of the meek and lowly Jesus, are gradually lost or greatly diminished, A strong temptation is thus held out to the corrupt heart of man, to enter the holy vocation of the ministiy from motives of pecuniary interest, vain ambition, and worldly aggrandisement. As some men enter the army or the navy, in order to obtain a, ' 2 Chron. xxxii. 8. 46 WORLDLY MOTIVES FOR UNDERTAKING THE MINISTRY. [CJiap. 8. living and advancement in the world ; so it is to be feared that others are induced to undertake this sacred work, with motives very little if at all more elevated. In many large patrician families, the eldest son is educated for the legal profession, that he may be qualified to act with reputation as a country gentleman and magistrate ; a second of resolute character is introduced to the army ; a third to the navy ; and a fourth, selected perhaps as the most dull, grave or timid, is brought up, apparently on the same principles, and with somewhat similar motives, as a minister of religion. How lamentable is the mistake, which gives opportunity for indi- viduals to be thrust into this sacred office, with such motives, but professing themselves called to it by the Holy Ghost ! of whose baptizing, sanctifying virtue on their own hearts, they may have known little or nothing ; and if so, they are utter strangers to the true call to labour for the spiritual good of others, and incompetent to lead them by faith to self-denial and hohness. Does not such a course tend to blind the spiritual eye to the true nature and sacred character of the ministry of the gospel; to cause it to be regarded as on a level with outward sciences and learned professions, and chiefly as a means of advancement in the world; to encourage hardness of heart, presumption, hypocrisy; and, in fact, to turn light into darkness, and to minister to mammon rather than to God ? A strong and truly painful inference ! But although such is the dangerous tendency, it does not follow that in all instances it is the actual result. There is, it must be gratefully acknowledged, a holy leavening influence in divine things ; and if the mind, though it may have been much of a stranger thereto, be open to receive that heavenly influence, it may, and in many instances it will, be enlightened, humbled, warmed and purified. Yet, how awful is the con- sideration, that the profession of a divinely-inspired call is too often little better than a lie in t he mouth, a fearful mockery of divine Omniscience ! Prom such a commencement, what ground is there to expect good results in futui'c ? Serious and awful are the consequences, which a wrong entrance on an under, taking so sacred is calculated to produce. Humility and poverty of spirit are in danger of being overlooked or despised. High pretensions and worldly superiority find a ready acceptance NEGLECTED CONDITION OF THE PEOPLE. 47 Impatience, and severity towards those who conscientiously ditter, are naturally induced ; the watchfulness and fear of the Christian are little regarded and inculcated ; while charity and truth too rarely regulate the heart, and govern the conduct. The religious growth and experience of the minister are likely to be behind those of many of the people. It may be better to leave the subject to the serious reflections of the reader, than to enter further on painful residts, too often exemplified in practice ! " The ambitious seeking of dignities and prelacies ecclesias- tical," said Bishop Taylor, " is grown the pest of the church : it corrupts the salt itself, extinguishes the light, and gives too apparent evidence to the world, that neither the end is pure, nor the intention sanctified, nor the person innocent."' Bishop Jebb made this candid acknowledgment : " The dig- nities, titles and emoluments of our establishments obviously constitute as severe a test of >'irtue, as the mind can well be tried by; and it must be admitted that these objects minister fuel to the bad passions of thousands.'' But, alas, for the poor sheep and lambs of the fold in such cases ! Instead of being fed in the green pastures of life, how are they, in many instances, driven out upon the barren and desolate mountains of an empty and a lifeless profession ! Instead of being gathered by the crook of divine love, through a true gospel ministry, into the fold of Christ, how scattered and neglected in the midst of the allurements and dangers of the world ! Not brought to the brook of living water, or to that well w Inch springs up into everlasting life ; but encouraged to drink of muddy and polluted streams, pro- ducing no salutary effects, but tending rather to disease and death. Thus may the prophet's complaint of the pastors of old be renewed : — " "Woe be to the shepherds of Israel ; that feed themselves, but feed not the flock. The diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost ; but with force and with cruelty have ye ruled them,"- &c. ' Life of Clirist. ' Ezekiel xxxiv. 2—4. 48 MINISTERS NOT TO BEAR RULE. [Chap. 8. Can it be supposed that, under such circumstances, figuratively speaking, the seed of the kingdom is really sown, that the church will be built up a spiritual house, that the word of truth will be rightly divided, that the milk of the word and the wine of the kingdom will be administered in purity, and that the union and communion of the soul with the Father of Spirits can be truly promoted ? So far from the real spiritual nature of the gospel dispensa- {;ion being understood, and its advancement promoted by such ministers ; and instead of the kingdoms of this world becoming the kingdoms of the Lord and of his Christ, wherein he may reign with undisputed sway ; perhaps it is not uncharitable to conclude that, even in the professing Christian churches, the great enemy of man's happiness, the prince of darkness and of death, though often unperceived, retains a large share of autho- rity in high places, and successfully spreads his fatal snares and poisoning influence around ! An idea seems to prevail in some Christian communities that ministers of the gospel ought, by virtue of their ofiice, to possess the whole ecclesiastical authority, and that they alone have the " power of the keys " to bind and to loose spiritually. Yet if the variety of the several gifts and callings in the church be properly considered, with reference to that divine Source, from which all that are really useful and edifying must proceed^ it will be found that the various living members stand, in some degree, on equal ground, like the members of the body ; all contributing their respective shares, and exercising their sepa- rate functions, for the good of the whole ; unable to subsist in health without one another, but advantageous and necessary each to each. That a qualification for the ministry and a call to it should confer the authority to rule over the church, is a notion utterly opposed to the precepts and examples of Christ and his apostles. The very term of minister conveys an idea of service, not of superiority ; and such are in danger of being unfitted for their peculiar spiritual avocation, by undertaking disciplinary control, and by an attempt to govern. All are not called to the ministry, but all are called to perform some spiritual duty, and equally called to holiness and dedication of heart. Those KKillTS OF I lU U( II-MV'.MUKUS. 49 who labour faithfully in their particular callings, whether the care of the poor, the discipline of the church, the exercise of judgment, the reproof of the unruly, the dealing with offenders, the encouragement of the weak, or otlier services, may be equally endued with discernment, equally useful in their respective duties, and equally capable of administering the general afl'airs of the church. To put such a duty on ministers alone, is, as Dr. Arnold and others have well observed, to take them out of their proper service, or to disqualify them for it ; to sanction the uncvange- lical distinction between " clergy and laity ;" and to perpetuate ecclesiastical usurpation under a new and objectionable form. It is contrary to the example of the apostolic age, when the twelve apostles declined to " leave the word of God and serve tables;'" declaring thfit they would give tliemselves "continually to prayer and to the ministry of the word ;" while the manage- ment and administration of the more seciilar affaii's of the church were committed to seven others, being "men of honest report, full of the Holy Ghost and wisdom." Though the calling of the apostles was to a different service, yet in what degree could they surpass this general character of Christian excellence ? Surely God hath set the several spiritual members in the body as it hath pleased him ; and the eye cannot say to the hand, " I have no need of thee," nor again, the head to the feet, " I have no need of you,"- but all are useful, and in some respect equal. For "he that is greatest among you," said our Lord, " shall be your servant, and whosoever shall exalt himself shall be abased."'^ A striking instance of the evils resulting from the body at large having no voice in its own affairs, is afforded by the Anglican church ; where tlie neglect of general moral discipline, the toleration of acknowledged and long continued abuses, and the hopelessness of any remedy imder the present system, plainly show the injurious consequences of leanng the manage- ment too much to the ministers of the church, or rather to the parliament, and not entrusting the members generally with a share of control and responsibility. This deficiency is ill sup- plied by the exercise of secular power by the state, in an unna- tural and anomalous iinion. ' Acts vi. i 1 Cor. xii. 21. ' Matt, ixiii. II, 12. 50 VIEWS OF DONATISTS ON CHURCH AND STATE. [Chop. 8, With great inconsistencv, while ministers of religion or pro- fessed priests are forbidden by canon law, and deem it deroga- tory to theu' spiritual vocation, to engage in secular affairs, they do not hesitate to degrade that very vocation into a secular possession, and to avail themselves of the power of the state to enforce their authority. The converse of these principles will be deemed by many to be more consistent with primitive Christianity. Some of the earliest of those who complained against eccle- siastical corruptions were the Donatists in the East, a large, influential and zealous body of Christians, who inveighed boldly, for several centuries, against the temporal character, which, at that early period, disfigured and weakened the church. To the ambassadors of the Emperor Constans, who, in 348, attempted to restore them to the Catholic church, they replied, " What has the emperor to do with the church?^' A reasonable inquiry, which has received no attention. Another of their questions was, " What have Christians to do with kings, or bishops with the court ?^^ — "The bad spirit which opposes the churches," they said, " is become a much more dangerous enemy in these covert attempts," — referring to the bribes which were offered them by the agent. " Those who, by humbling themselves, might regain the grace of God, he endeavours to make secure, flattering them that they may stdl be Christians, and even bishops, whdst he entices them with princely favours and earthly gifts." Against the arrogance of the professed apostolic sees, they appealed, in support of their own church, to those passages of scripture, where "the little flock of true confessors is dis- tinguished from the great mass of the faithless, or those who belong only in appearance to the kingdom of God."^ Most of the Lollards, Puritans and Reformers protested, age after age, against the wealth and secular jurisdiction of the church, and urged its reduction to a state of primitive humility and simplicity. The want of this was the great bm-then which oppressed their consciences. In proportion as we duly estimate the unspeakable benefits to mankind, arising from the religion of Christ, and from the establishment of his kingdom upon earth, we must desire, if we would fully realise its blessings, that that kingdom may be » Neander's Hist, of Church. III.MAX POLICY IN DIVINi; TIIINCS. ;") 1 uphckl ill its simple purity ; that Christ may indeed reign in our hearts and in the workl, and that the happy consequences of his government may be experienced and diffused, without curtail- ment and without adulteration. But it is a frequent and general error, through the prevalence of self-love, to shrink from suflVriug, and therefore to deceive ourselves with the idea, as individuals and as churches, that there is an easier and better road to happiness, a shorter and a less thorny path, than that of faith and of the cross, than the strait gate and the narrow way. Human policy and expediency plead strongly that divine things and services must be dignified, and made respectable in the eyes of the world, that appendages of outward honour and enjoyment serve as auxiliaries to the cause of religion, as attractions to devotion. But is not this reasoning practically fallacious ? These specious appendages have a lowering influ- ence, and arc liable to be mistaken for the thing itself, the pro- fessed auxiliaries gi*adually tending to supplant the genuine truth. Christianity, powerful in its simplicity, and great in the midst of its humiliation, needs them not. Our Lord himself was bora in a stable ; his parents and associates were persons of low degree in the estimation of man. He required no aid from human power and glory, nor did he commit his cause to such means, for its introduction and promulgation in the world. As the stone which became a mountain and filled the earth,' was cut out without hands ; as the first temple and the altars of the Lord were raised without the sound of the workman's tool ;* and as God chose, in the beginning of the Christian clnn-ch, " the foolish things of the Morld to confound the wise, and the weak to confound the mighty, and base things, and things which are despised, and things which are not, to bring to nought things that are -^ so even now, Christ's spiritual building is to be erected and maintained, not by creaturely devices, l)ut by faith in his all-powerful word, and by simple obedience to his revealed will. For it remains to be an eternal trutli, that " the foolishness of God is wiser thaii men, and tiie weakness of God is stronger than men."* If we would attempt to erect the spiritual house, to establish the heavenly kingdom, by human 1 Dan. ii. S"). ' I Kingd vi. 7 ; Exodus xx. 35 ; .Toahna viii. .31. • 1 Cor. i. 27, 28. * 1 Cor. i. 2.'). 53 GRATIFICATION OF THE SENSES IN WORSHIP. [Chap. 8. contrivance, with worldly policy, and by seeking to build on the one true foundation with " gold, silver, precious stones, wood, hay, stubble;" i Ave shall find in the end that we have attempted an impossibility, and that these are vain materials and^^corrupt elements to rely on, for promoting the glory of God, or the spiritual good of his creatures. Our building will be the very opposite to " the sanctuary and the true tabernacle, which the Lord pitched and not man.^' ^ Many churches, througli an outward zeal, have adopted the error of connecting the Christian religion with the gratifi- cation of the senses, by an excitement, enthusiasm and ecstacy, which are utterly powerless in producing genuine devotion, in raising the moral, healthy tone of the mind, or in qualifying it to fulfil the duties and grapple with the temptations of life. Christianity is not a religion of imagi- nation or of sensual enjoyment. It is founded upon humble faith and rational conviction, which shed a calm but decisive influence over the mind and the conduct. It is the conversion and renovation of the heart through the power of the Holy Spirit, the sins being blotted out through faith in the Saviour of men. In the New Testament the nature of Christ's kingdom is clearly revealed to us. In that kingdom, as has been before observed, his Spirit will ever bear rule, and be the actuating influence ; not in profession and words alone, but in deed and in truth. The fruits of the Spirit will be clearly manifested ; and such, the Apostle Paul tells us, are these, — " love, joy, peace, long-sufli'ering, gentleness, goodness, faith, meekness, temperance.'^ ^ In proportion therefore as these are produced and prevail, through the working of the Holy Spirit, in the same degree is the kingdom of Christ exalted and bearing rule, whether in an individual or in a church. And must it not also be acknowledged, that professing Christians, and those termed Christian churches, generally fall far short of the gospel standard ? It is, however, well to remember that, in this state of imper- fection and mixture, man is a very inadequate judge of the amount of good or evil in those around him ; and well is it that their final judgment will not rest with him. In those whom he 1 1 Cor. iii. 12. ^ Heb. viii. 2. ^ Gal. v. 22. THE GOSPEL STANDARD TO BE AIMED AT. 53 esteems gootl^ there may be external propriety, but inward iinsoundness ; regard to man's estimation, and not singleness of love to God, may be the pervading motive ; mnch of the corrupt nature may yet remain ; the will and lusts may be but partially subdued ; the spiritual enemies may still be potent. While, on the other hand, in those accounted the worldly-minded and the wicked, there may still be some desires after good, some re- deeming qualities; they may have been surrounded Avith greater temptations, and may have struggled with more difficulties than others. There may be, in fact, less ditl'erence between the two classes than we imagine. The one we are assured has cause for deep humiliation and watchfulness; the other may have some ground for hope and encouragement. Yet the sense of human imperfection must not be permitted to furnisli an excuse for our own self-love aud self-satisfaction, to make us content with our low attainments, and to prevent us from attempting to make a close approximation to the high standard of truth and perfection. This is a dangerous idea, and one which has been a fertile and fatal source of error, degeneracy and evil. AN'hile we are painfully sensible that man is by nature in a fallen state, we are bound thankfully to remember that Christ came to raise him up out of the fall, and to redeem him from its consequences. It is es.sential to the Christian to keep his eye fixed on the standard, and according to the light and grace vouchsafed, to wage perpetual war with everything that a quickened conscience convinces him is at variance with it. " Faint yet pursuing"^ must be his motto. What was the language of the apostle of old ? " Forgetting the things which arc behind, and reaching forth unto tiiose which are before, I press toward the mark." - Such also, undoubtedly, must be the language of every professing church or community. The standard of truth and righteousness must ever be kept in view ; the mark set up in the gospel must be steadily aimed at ; errors, inconsistencies, blemishes, and hindering things must be faithfully acknowledged, watched against and taken away. The removal of one evil opens the way for the removal of others. The spiritual vision becomes cleared by simi)le obe- dience : the eye that is kept single "will be full of light." 3 " He that doeth the will of God shall know of the doctrine " » ' .Tiulges viii. 4. * Pliil. iii. i:i. 3 Matt. vi. I'l'. ' .J..|iii vii. 17. 54< PURITY or THE CHRISTIAN STANDARD, [Chap. 8. of Christ. Other truths are made manifest, as the first have been embraced in sincerity. But if there is a turning from the bght, a clinging to error, a perseverance in evil after it has been clearly discovered, the vision becomes clouded, the path of truth and duty is questioned and doubted, other roads open before us, and we find ourselves more and more involved in a labyrinth of confusion, danger and darkness. Delusive is the idea, which tempts us to be satisfied with en- deavouring to remain stationary in our Christian course. The spiritual traveller who does so wall never arrive at the desired termination of his journey. If he desist from the pursuit of truth, he is in great danger of being drawn into error. Every retrograde step in the narrow way brings him nearer to its broad antipodes, and renders his return more difficult. It is so with individuals, and it is equally so with churches. The tree which is stunted, and makes no progress, will hasten to decay. While therefore life remains, let the pruning-knife be applied to the cankers; let the branches be purged; let the ungenial soil be removed, and the pestiferous blast averted. But if we plead, on the contrary, that these are common evils, long-standing defects ; that it is dangerous to meddle, lest we make bad worse ; and that we must not expect perfection, or good without some alloy ; fearful is our standing, dangerous our temptation ; and, without a great change, awful must be the final result. What then is our obvious duty, whether as private persons or as religious communities ? We must in all sincerity seek for heavenly wisdom to enable us to cease from evil; we must narrowly inspect our motives, abstain from self-indulgence, relinquish and put away errors, disregarding apprehended con- sequences. And, on the other hand, in the exercise of faith in Christ, the head of the church, we must implore divine help and guidance, simply embrace the good, act out our principles, pursue the path of truth and righteousness ; and, ever remem- bering that we are weak and foolish, we must keep the eye singly directed to him who is both wisdom and strength ; that thus our whole body may " be full of light, having no part dark :" ^ our path, notwithstanding much cause of mourning and repentance, becoming that of the righteous, and " shining more and more unto the perfect day." » Luke xi. 36. - Proverbs iv. 18. ARNOLD ON A PURE SPIRITUAL STANDARD, 55 It is with a view to this blessed result, that the writer of these pajjes ventures, in all humility, honesty and good will, and under a sense of great imperfection, to throw before his fellow- countrymen a >'iew of some of the evils, which appear to him most obvious, and most necessary to be corrected, in the politico- religious systems of professed Christian churches ; in order to purge them from their political character, and to promote a higher degree of conformity ^vith the gospel model, of freedom, spirituality, truth and holiness. Dr. Arnold, after urging the necessity of aiming at a pure spiritual standard, proceeds thus : — " The ordinary answer to all this consists in mere random charges of enthusiasm and im- practicability, — such doctrines sound well in theory, but will not do in practice. But to what is it that all the improvements in the world are to be ascribed, but to these high and aspii-ing principles ? To what is every corruption, every folly, every existing wickedness imputable, but to the low notions of those who call themselves practical, and who, forming their models from their own practice, and that of others like them, excuse the perpetual grovellings of themselves and of all who listen to them, in the degradation of their actual vileness ? That blessed gospel which these practical men profess to reverence, is full of what they must consider the wildest theories : and the heights to which it strives to raise us, and from which we are ever shrinking backwards, are indeed unattainable by those who love to think them so. But read the prophets, read the apostles, and say if there is any limit to that perfection in virtue and happiness, which they call upon the church of God to thirst after." i ' Fragment on the Church. CHAPTER IX. THE UNION OF CIVIL AND PROFESSEDLY SPIRITUAL AUTHORITY, WHETHER THROUGH THE USURPATION OF SECULAR POWER BY ECCLESIASTICS, OR THROUGH THE INTERFERENCE OF THE STATE IN SPIRITUAL MATTERS, THE GREAT CAUSE OF PERSECUTIONS. " Nebuchadnezzar the king made an image of gold, and set it up in the plain of Dura. Then a herald cried aloud, To you it is commanded, oh people, nations and languages, that at what time ye hear the sound of all kinds of music, ye fall down, and worship the golden image that the king hath set up ; and whoso falleth not down, and worshippeth, shall the same hour be cast into the midst of a burning, fiery furnace." ^ This procedure affords a memorable illustration of the abuse of the power of the state, in order to enforce religious con- formity; and it may be taken as a type of all the despotic measures, and violent persecutions on the ground of religion, by Heathen, Jewish and professedly Christian rulers, from that time to the present. Though modern refinement no longer permits the victims to be cast into a fiery furnace, or to be cut in pieces, and their houses to be made a dunghill, yet it cannot prevent the same spirit from occasionally effecting its purpose in a more secret and slow, but scarcely less vindictive manner ; others, hoAvever, are still found bowing down before the golden image. No sooner does secular power become placed at the will, and its arm exerted at the bidding of ecclesiastics, than it is used, to speak generally, as an engine of persecution, for the extirpation of differences of opinion, and for the enforcement of religious uniformity; or, in its mildest form, as an instrument for the exaction of contributions, under the plea of upholding the truth. History, both sacred and profane, abounds with terrible examples of the exercise of this arbitrary interference ; and strongly confirms, bj' its experience, the arguments drawn " Dan. iii. TERRIBLK KKKECTS OF UEMOIOIS INTOLKKANCE. 57 from abstract principles, and from the doctrines of Scripture, against the entrusting of any Christian churcli, as such, with civil authority. However excellent may be the faith and prac- tice of a church, the possession of this authority has i)een proved to be the most likely means to destroy its real excellence, and to subvert its spiritual character. A temptation is thus pre- sented, to employ positive evil in the promotion of apprehended good — a course which has operated in all ages most injuriously to the cause of true religion. There are two great forms of this bondage of Antichrist, remarks a modern writer' — the church absorbing the state, and ^'ioleutly preventing men from worshipping according to their consciences, as in the papac}' — and a state absorbing the church, as in almost every state and church establishment, and compel- ling men to acts of religious profession and worship, when con- science tells them it is all hypocrisy. ^Vho, on the one hand, may recount the fines, imprison- ments, banishments, tortures, hangings and burnings, which men in power, while professing to be Christians, have inflicted on their fcUow-men, under grossly erroneous views of the nature of that authority, and of those weapons which Christ committed to his followers I To relate these enormities in detail, would be to transcribe a large portion of ecclesiastical history, and to shock the common sensibilities of our nature. Truly may it be said of the' Anticliristian chmch, under every name, " In her skirts was found the blood of the poor innocents;" and "the blood of prophets, and of saints, that were slain upon the earth."' And who, on the other hand, may describe to the full the hypocrisy, the time-serving, the ambition, the avarice, the quenchings of the Spirit, the stiflings of conscience, and all their evil results to the cause of ntal religion, and to the spread of the gospel and kingdom of Christ, which have been fostered by secular interference in diWne things, with threats on the one side and rewards on the other ? If a church is a true one, it requires not the aid of luunan might and coercion to maintain and extend it ; but if it is a false one, that aid will be a still more deadly instrument in its hand. Each church believes its own principles to be right and ' I>r. L'hecvei's Wandcringn of a rUgi-iin. ' Jeremiah ii. 34 ; Revelatiuus xviii. 24. 58 DIFFERENCES OF RELIGIOUS OPINION. [ChajJ. 9. true^ and hence arises a natural and laudable desire that they may be embraced by others. At the same time no means must be employed, for the propagation even of that which is believed to be the truth, except those persuasive appeals to the teach- ings of the Holy Spirit, to the testimony of Scripture, and to the evidences of right reason, which are suited to intelligent and self-responsible beings. Christian humility and charity should cause us ever to bear in mind that we are all fallible; that others may be as nearly right as ourselves, and even more so; that it is not our prerogative to determine for them ; and that the great omniscient Judge, not short-sighted, erring man, will ultimately decide on each of us. To believe that none will be approved and saved, but those of our own particular creed, is an im worthy, unscriptural view of the comprehensive nature of redeeming love, and of real Christianity ; wanting nothing but the power, to bring with it constraint and persecution. It is likewise remarkable, but generally true, that correction and punishment have been ap- plied much less vehemently by ecclesiastics to suppress flagrant moral evil, and absolute criminality, than to extirpate diffe- rences in matters of faith, under the terms of heresy and schism ; and that the less important those differences really are, the more fiercely is bigoted zeal bent on their eradication, and the less is the excuse admitted for dissentients. In such cases, where conformity is enforced, the violence done to the free moral agency of the mind is the more revolting to its feelings, and excites the stronger opposition. Free inquiry and reason- able obedience, says one, are alone worthy of Grod^s acceptance ; he spurns the constrained homage of slaves ! With respect to religious differences, it may be pleaded that they are proofs of zeal, sincerity, and attachment to truth. Would it be advantageous to the mind and character of man to put them all down ? Would not a spiritual concealment, indo- lence and apathy be more to be dreaded ? The healthful breeze, the antagonistic muscle, the obstinate rock, the variety of mate- rial forms, are all useful in the economy of nature, as their counterparts are in the intellectual and spiritual world. Gene- rous rivalry in attempts to do good, and to advance ourselves and mankind, will be a noble substitute for mutual recrimina- tion and persecution, as well as far more worthy of the zeal and COMPREHENSIVENESS OF CHllISTIANITY. 59 energy of Christians. The variations of Protestant churches, wliich papists, silent on their own internal dissensions, delight to recount and to magnify, "will, when viewed in this light, pro- duce no evil ; but rather serve as stimulants in the great practical work of spiritual and social philanthropy, in other words, of true Christianity. But if we condemn and excommunicate each other, we become a more easy prey to eWl. " Universal charity," said William Penn, " the assertion of impartial liberty of conscience, and the doing to others as one would be done by, are corner stones and principles with me ; and I am scandalized at all buildings that have them not for their foundations. For religion itself is an empty name with- out them. Let us not flatter ourselves; we can never be the better for our religion, if our neighbour is the worse for it. We are apt to be mighty hot upon speculative errors, and break all bounds in our resentment ; but we let practical errors pass without rebuke, if not without attention."^ When Queen Elizabeth commanded Archbishop Grindal to put down the Puritan " prophesyings," he became distressed in conscience, and felt obliged to disobey her orders, urging that it was a great blessing to have plenty of labourers sent into the harvest. Thus he requests, " that when your ^Majesty deals in matters of faith and religion, you would not pronounce so peremptorily as you may do in civil matters ; but remember that in God's cause, his will, and not the will of any earthly creature, is to take place. It is the auti-ehristian voice of the Pope, — ' Sic volo, sic jubeo, stet pro ratione voluntas.' " He puts her in mind that, though she was a great princess, shew as yet a mortal creature. The enraged queen, however, was not to be influenced by such Christian reasoning, but exercised her prero- gative as head of the church, and by an order from the Star Chamber, without consulting the clergy, sent the primate to his house, sequestering him from his functions for several years. - Religious persecution in all ages has pleaded, and even jier- suadcd itself to believe, that its object was the lionour of God and the welfare of man ; as the Saviour foretold, " Whosoever killeth you will think that he doeth God service. "^ Temporal power is a dangerous instrument to be committed to tlie hands ' William Teim's letter <•■ W. Pujiple. * NcaiV Purit.ins, vol. i. ■^ .Tohn xvi. 2. 60 EVILS or CHURCH AND STATE UNIONS. \C1iap. 9. of ecclesiastics ; and hence Christian ministers, however endued with grace, are wisely restrained by our Lord from assuming it. " It shall not be so among you, but whosoever of you will be the chiefest shall be servant of all.'^^ Under whatever terms, there- fore, it may be pleaded for, whether of church and state, or of the dominion of grace, the principle is contrary to the law of Christ, whose ministers must use only the weapons which he provides ; and these are " not carnal, but mighty through God to the pulling down of the strongholds '' of error and sin, in the service and warfare of Him whose kingdom is not of this world. The upholding of civil laws and the punishment of crime with outward means, must be left to the civil magistrates, '' for they are God's ministers, attending continually upon this very thing.'^' Respecting the employment of force, as a means of conversion, the Donatist Petilian says, " Do you think to serve God, when you murder us with your own hands ? You err, you err, if you think so. God has no hangmen for his priests ! Christ, when he died for men, gave us an example of dying, not of killing." And Gaudentius, another of them, remarks, " God has made man free after his own image. How is that which God has given taken away by human arrogance ! What sacrilege ! that man should take away what God has given, and then vainly boast that this is done for God ! What does he think of God, who wishes to defend him by force ? That God cannot revenge his own injuries? The Lord says, ""^My peace I give unto you, not as the world giveth.' The world's peace may be esta- blished b}^ force ; the peace of Christ invites men with healing mildness."^ . " Two things there be," says Milton, in his treatise on the civil power, " which have ever wrought much mischief to the church of God, and to the cause of truth — force on one side restraining, and hire on the other side corrupting the teachers/' " The same spirit of wrath and bitterness, which in the form of popery burnt the protestants in Queen Mary's days, soon after crept into a better form, and hunted down the puritans in those of Queen Elizabeth. And when Presbytery got into the chair of authority, the same evil genius, dressed in a new cloak of reformation, forged the fetters of a new uniformity, ' Mark x. 43, 44. ^ Eoinaiis xiii. 6, ^ Neandor's History. fiREEK PATRIARCH APPOINTED BY THE SUI.TAN. fil and laid the axe to the root of episcopacy. Independency pro- mised better things, and pleaded strongly for liberty of con- science and vmiversal toleration ; and yet when Independents, driven by the rigours of church government out of Old England, got footing and power in the new world, they forgot their suf- ferings and their principles, and then persecuted the Quakers. But these last," says this author, '' though we have seen them with government in their hands, were never known to persecute or molest any for conscience' sake." ^ On the one hand, as if to show the folly of the union of church and state, by strange contrast and in full force, the highest Christian ruler of the Greek church is appointed by a Mahomedan prince. This affords a striking example of the corrupting influence of court authority in ecclesiastical affairs ; the appointment being generally bestowed by the Sultan on such ani ndividual, as he expects will either give him the largest pecuniary present, or will prove best suited to his own personal objects. On the other hand, the Church of Rome is an example not less fearful, of the evils arising from the authority of a bishop exercising temporal power ; under which, bigotry and usurpation " grind the faces of the poor," and oppress the springs of enlightened sentiment and action in both civil and religious matters. The forced amalgamation of the Lutheran and Calvinistic churches by the King of Prussia, and the creation of a new, united evangelical church, about the year 1830, appears to have been a gratuitous, ill-advised measure of irresponsible authority ; the more offensive, because the work of a Protestant prince, and in opposition to the prevailing feelings of the people. The lamentable effect has been to drive many into popery, and many into infidelity ; while others, who maintained their principles, were compelled to quit theii" native land. No new sect or mode of religion is allowed to be instituted in Prussia, without the special permission of the Sovereign. Such is the thraldom of the conscience in the nineteenth century, and in a Protestant countrj' ! The histor}' of Geneva also affords e^•ident proof that, under various professions, the state and the church united are intole- rant. The state oppresses the church, — the church, in her turn, ' Preface to Hartley's Sermons, 1755. 6.2 GERMAN AND ITALIAN CATHOLIC CHURCHES. [Chap. 9. tempted by the state, ojipresses those who differ from her ; and so the work goes ou. The demonstration is such that no man can resist its power. Inoculate the church, so to speak, with the state, and the same plague invariably follows. No con- stitution is proof against the virus. The union is adulterous, the progeny evil. To what European nation will not these remarks in some degree apply ? ^ Many have been the attempts made at different periods on the continent of Europe, to throw off the yoke of priestly domi- nation. Even under corrupt forms of religion, the struggle may be said to have been continual, between the spirit of darkness and usurpation on the one side, and that of religious light and liberty on the other. The recent efforts to establish a German Catholic Church and an Italian Catholic Church, though mixed with many superstitious notions, and almost crushed for the time, are to be hailed as indications of an important movement among the Romanists themselves, against hierarchical despotism, and as consequences of the educational advance of the age, sooner or later to produce intellectual and spiritual freedom ! " Eor three centuries," says one of the Italian reformers, " there has been a struggle for religious reform in Italy ; which has occasioned the sacrifice of many noble victims, burned by the inquisition of Rome, drowned in the Lagoons of Venice, and hungered, poisoned or strangled in the prisons of Naples, of Tuscany, of Piedmont, and of Lombardy." In attempting to found a reformed Italian Church, about the year 1845, he declares, " We profess no other belief than what the Holy Scriptures distinctly and directly authorise, and we repudiate all that in later ages has been added by men. Our worship, therefore, goes back to the practice of primitive Christianity, pure, simple and spiritual, adapted to the requirements and the devotion of the faithful, not bound by laws to any parti- cular form, but varying according to the necessities of times, places and persons." The special objects of these movements were, to obtain for the people the power of choosing their own ministers, to abolish most of the mummery now practised in divine worship, to suppress the system of compulsory payments for religious ^ Lainff's Notes of a Traveller. INTERFERENCE OP THE STATE WITH RELIOION. (».'5 services ; and, above all, to reduce the power of the priests, and to establish a new church luiconncctcd Avith the Pope and the state. Consultations between the Catholics, with a view to the same objects, have of late years been held in the United States of America; and it is not probable that Home will long be per- mitted to retain any important intkience over the independent people of that country. There is certainly some truth in the remark, that, where the civil and ecclesiastical power are divided, and vested in separate liands, although both may at times be despotic, they have a tendency to check and counteract each other, and when this effect is produced, to foster a spirit of mutual independence. The worst form of spiritual tyranny is found, where the priestly hand commands also the sceptre of state ; there, in most cases, woe to the asserters of either civil or religious rights ! '' Sire," said Bcza to the King of Navarre, " it belongs to the church of God to suffer blows, not to strike them. But at the same time, let it be your pleasure to remember that the church is an anWl that has worn out many a hammer." ^ This is a true saying; but if the an^il itself be ever used as a hammer, the effects are terrific ! Sir James Mackintosh observes that the fanatical zeal, even of some protestants, has regarded other protestants, and popery in an especial manner, as offences against God, which it was a Christian duty to extirpate ; while papists, on the other hand, have very generally viewed what they called heresy in the same light. Thus one half of the Christian world imagined itself bound in conscience to destroy the other, for the honour of God ! This is a dark but too true a picture, and a lamentable contrast to the pattern of Christ ! The interference of the power of a state in the religious con- cerns of its subjects, is proved by all history, ancient and modem, to be so adverse to the existence of civil and religious liberty, that it may be called the right arm of despotism. And further, if the moral and religious inffucncc of the established clergy over the people be examined in protestant countries, it will be found to be generally diminished in proportion to the extent of that interference. " Religious liberty," says a shrewd American, " has never ' Smedley's Historj' of the French Reformation. 64 GREAT REFORMATION OF NINETEENTH CENTURY. [Chtt]). 9. yet been fully understood in Europe. Until it is complete, things will never be settled. The muddy fermentation is just working itself clear, but it makes a great disturbance in doing so. The nations have never yet been ready for it. The old bottles would not hold this wine of the new dispensation ; but God is preparing the world for it. It is with the great error — church and state, as with many minor practical errors that have long prevailed; they must be undermined gradually, and the occupants above warned off the ground. The great reformation of the nineteenth century will be, in the opinion of many emi- nent men, the mutual independence of the state and the church. Then, and not before, will the loud voice be heard, ^Babylon the great is fallen, is fallen \' "^ ' Cheever's Wanderings of a Pilgrim. Rev. xviii. 2. CHAPTEK X. rilC COKUUI'TION OF KELIOION PROMOTED MY THE USE OF CERTAIN UNSCRirTL'UAL TERMS AND EXPRESSIONS, AND BY THE MlSAPl'LI- CATION Ol' OTHERS. In Avacliu^ through the details of the vast ignorance and super- stition dispUiyed in the pages of ecclesiastical history, interesting as they are in many respects, the reader cannot fail to be impressed with the conviction, that, like an overwhelming flood, those evils laid waste at an early period the fair field of Christian truth ; and converted it, for the most part, into a melancholy swamp of error and corruption, lioth Jewish and heathen notions jmd practices of an outward, degrading tendency, per- vaded the church, deformed its spiritual character, and showed themselves at every turn, in the ideas, in the institutions, and therefore in the language, of Christians. The evil was largely insinuated and made permanent, by the invention of new terms and l)y the misa})plication of others, suited cither to a former ilispensation or to low and false views of great gospel principles. The pure, practical, devout character of the Christian had been lost in that of the ignorant, visionary bigot. The humble, disinterested, pious minister was transformed into the proud, grasping, superficial ecclesiastic. Spiritual truths \vere sup- planted by fables ; and the daily moral and religious duties of Christians had degenerated, either into a round of empty and ridicidous absurdities, or into unjust, superstitious alienations of property for the use of the pretended church. Along with such dcbjiscd circumstances and notions, a set of corresponding cor- rupt terms had grown up to indicate them, which tended greatly to foster the evil ; and it became evident that these terms recpiired to be discarded or reformed, as well as the matters that gave ri.se to them, that there might be a return to P 66 INTRODUCTION OF THE TERM CLERGY. [Chap. 10. " the fotm of sound words" ^ denoting right principles — a work which the Reformation failed to accomplish. Many of those enlightened, spiritually-minded men, who strove at various periods to stem the prevailing torrent of super- stition, were strongly impressed with a sense of this necessity, and expressed it hy their words and writings. It was therefore a sound and reasonable, though somewhat bold and startling attempt, on the part of George Fox and the other early Friends, about the middle of the seventeenth century, to reject some of those terms, and that customary application of others, which had originated in degenerate views of Christian truth ; and to endea- vour to establish a pure and simple vocabulary, free from such corruptions, and consistent with the plain and truthful language of our Lord and his apostles in the New Testament. The dominion of vain custom or fashion in these and other more fluctuating matters, contrary to the plainness, simplicity and truthfulness of the gospel standard, is a burdensome yoke, oppressive to many single-hearted Christians of difiPerent pro- fessions. Would that they more faithfully followed Him, who declared that his yoke is easy and his burden light ! A very early innovation in support of ecclesiastical assumption, was the introduction, in a limited sense, of the term " clergy," which, being derived from a Greek word implying " heritage," is open to special objection in its present restricted application to certain, bodies of ecclesiastics in contradistinction to other ministers, and to the people at large called " the laity.'' The word clergy properly appHes to all the true church. The Levites, having tithes, instead of real estate, assigned them as a provision, were called " God's lot, inheritance or clergy." ^ Yet some of the sacred writers in the Old Testament speak of all the nation as '^ the lot of His inheritance." 3 In the New Testament, the whole Christian church is termed " the heritage," or clergy, " of God," * as distinguished from the world J and not merely one class in the church as distinguished from all the rest. ' When a Catholic priest receives the tonsure or shaving of the poll, as a rite of ordination, he repeats the words of the psalm, " The Lord is the portion of mine inheritance," &c.'' • 2 Tim. i. 13. ^ See the Septuagint Eeadings. 3 Deut. xxxii. 9 ; Psalm xviii. 9. ■* 1 Peter v. 3. ^ Psalm xvi. 5. THE TKK.MS PHllvST, SACKAMENT. (J7 According to the doctrine of the Romish Chiucli, and of sonu- high-church Protestants, " the clergyman" is endowed in his official character with spiritual powers, which elevate him far ahove"the layman." This idea tends to produce other prac- tical notions and eftects, opposed to the right appreciation of the common gospel privileges of believers, as "children and heirs of Clod, and joint-heirs with Christ.'" The designation of ''priests" or sacrificers, originally mean- ing presbyters, is often used in the English prayer-book ; but cannot, if truly considered, be appHed solely to a class of men who have no divine authority distinctively to claim it ; since on the one hand, it infers that all true Christians do not possess a right to the character ; and on the other, it tends to derogate from the eternal priesthood of the Lord Jesus Christ, our only Expiator and ^lediator before the Father. How can they be acknowledged as priests, who have, according to our views, no sacrifices to offer for others, however they may encourage such an idea by their rites and terms ? To encourage the use of such appellations by adopting them, would seem to be affording a sanction to error, if not to idolatry. Hence follows the term "altar,'' and also the notion of frequent sacrifices; altogether opposed to the great plan of human redemption, by virtue of the ofi*cring of Jesus Christ "once" for all, "without the gates of Jerusalem." There is great reason to fear that the early adoption of the unscriptural term "sacrament " by the Christian cliurch — a term which had been used by the Romans to signify a military oath or covenant — and the application of the word to certain reli- gious rites and observances, tended in no sniidl degree to pro- duce a false estimate of the importance and character of those ceremonies, and to mislead the ignorant and simple-minded. The word "yyo//////," applied to the Popes of Rome, was de- rived from the old Roman title of pontifex, or chief priest of the idolatrous worship, and implies in its etymology the maker of a bridge, i. e., between heaven and earth, or a mediator, — an idea very inapplicable to the papal office !- Pontifex maximus, the ' Rom. viii. 17, &c. • It hna lieen rem.irkefl, with great severity Jinrl some truth, th.-xt tlie title of canxifex more befitted some who liave occupied the papal chair! The assumed term "aervu.s aervonim" seems to savoor of irony ! F 2 68 MISAPPLICATION OF THE WORD CHURCH. [Chap. 10. title of the heathen Csesars, is still claimed as that of the Chris- tian bishops of Kome ! Gavazzi satirically observes that " the papacy is the ghost of the old Roman empire, and that it picked lip in the dust of paganism the words ' Pontifex maximus,' a fragment of imperial pretensions, turning it to account with other shreds and patches of idolatry." Who can avoid admitting, on serious reflection, that the application of the term ^'church" to the buildings used by one denomination of Christians for di^dne worship, though it may be a common figure of speech, is liable to substantial objection ; since it may tend to confuse the ignorant and unwar}^ with superstitious, exclusive notions, and thus pervert the enlarged simple truth ? If applied to the meeting-houses of all denomi- nations, it would be objectionable ; but yet more so is it when confined to those of one religious body, as though that body constituted exclusively the true chiu'ch of Christ. The word " church,' ' like " clergy," is often misapplied in another way, by being limited to the body of ecclesiastics, in contradistinction to the members at large. This is especially the case in reference to property and authority, the possession and control of which, though spoken of as belonging to the church, are, in fact, often the sole enjoyment of its ministers and other officers. What definite meaning again is attached to the saying "the church is in danger ?'' Surely it is not that church which is founded on " the Rock of Ages ! " That Christians should have borrowed the names of heathen idols, and employed them for their own use, to designate the respective months and days, on which our benighted heathen ancestors worshipped those idols, is a strange inconsistency when fully considered ; however it may be reconciled by long and general custom. The scriptural or numerical names are, not only on this account, but also in point of convenience and brevity, much to be preferred, and are therefore used in many public and mercantile ofiices. The Duhobortzi, a religious sect in Russia, act somewhat on this ^-iew, and give to the days of the week names conveying a religious meaning. Among intem- perate artizans the profane phrase of Saint-Monday is not un- common. In legal documents, the ancient terms are still used — " dies soils," " dies Iwkb," &c. On the same ground, without any desire to be over-scrupulous and hypercritical, objections SANCTION OF ROMISH SAINTS. 69 arise to the words Christmas, and Candlemas, and Michaelmas, and Lady-day, and JVhitsuntide, &c., &c. ; which are founded on observances and errors, that most Protestants have long ago discarded. Easter was the name of an imaginary Anglo-Saxon goddess, Avhose festival occurred about the same period of the year as the Jewish passovcr, or the death and resurrection of Christ. The term ought not to have been retained. Equally inconsistent is the superstitious prefix Saint, in the mouths of those who have renounced Romanism. What were the true characters of the pretended Saint George, and Saint Martin, and Saint Thomas k Beckett, and of hundreds of others ? Even supposing that we have no evidence that the Romish saints were not good men, the serious question for each of us is, — Am I doing right in sanctioning, by frequent use, the canonization of the justly suspected personages of a false and an idolatrous superstition ? " Several of the ancient [pagan] heroes" says an eminent author, Dr. Conyers Middlcton, " were more worthy of venera- tion than some of the modei'n [popish] saints, who have dis- possessed them of their shrines; and I would rather pay divine honours to the founders of empires, than to the founders of monasteries. I believe several of the popish saints to have been wholly fictitious, many more to have spent their lives contemp- tibly, and some of them even wickedly." The almost incredible number of 2r),000 saints are said to be directly recognised by the Roman Catholic Church ! > Well may Protestants protest against such a strange host of tutelary, wonder-working beings ! Tlic image of Peter in the Cathedral at Rome, which is still so liighly venerated that its toe is absurdly kissed by superstitious tliousands, is well known to be the very same statue that anciently represented the pagan deity Jupiter Olympus ! Is not this heathen worship still, under a slight change of forn) and name ? Can it be that such superstitions shall ever receive countenance in England ? The adoration paid to the ^ irgin Mary at Rome far exceeds that which is paid to Christ, and is sometimes styled "The Marian idolatry." Where one prayer is oftcrcd to Christ, luni- dreds are said to be offered to the "queen of heaven." " Santa Anna" is styled " the grandmother of God," and to her too ' Eclectic Review, 1852. 70 CHRISTIAN SIMPLICITY OF LANGUAGE. \Chap. 10. prayers are addressed for the remission of sins. How gross and awful are these idolatrous corruptions ; the perpetuation in fact of the imagined goddesses of heathen Rome ! And then the pretended venerable relics^ — dead men^s bones, decayed garments, rotten wood; falsely characterised, blindly worshipped, palmed as true upon the ignorant and credulous ! May England beware how she encourages such base impositions ! Protestant writers on ecclesiastical history, in speaking of the eminent men often unsuitably termed Fathers in the early Christian church, generally omit the title of Saint given them by Roman Catholic authors. Thus Mosheim and Milner speak of Hilary, and Ambrose, and Augustin, &c., while Dupin gives them all the appellation of Saint. How plain and simple, on the contrary, is the language of the writers in the Old and New Testaments ! The word Saint introduced in some versions, before the names of the Evangelists at the head of the pages, iswell known not to be authorized by the ancient manuscripts. If then its use, as a customary title of respect, is not sanctioned in reference to those holy men, who are acknowledged to have been truly saints, surely it is not justifiable in reference to their less holy, or even grossly degenerate successors. Would not the same gospel simplicity, if faithfully acted upon, expunge the titles of " reverend,^' now claimed even by dis- senters ; of " right-reverend father in God ;'" and all those desig- nations of bishops, archbishops, &c., which indicate a spiritual position, far from being always attained by such ? ^ Other expressions which are open to serious objection, because false in reality and flattering in tendency, might be noticed ; but perhaps it may be said that our practice is of little conse- quence in most of these respects, since there is no danger of our retui'ning to heathen customs. Yet a sanction should not be given to error. And there is still room for apprehension, with respect to a revival of Romish notions, and a renewed ob- servance of saints' days, &c. The Almighty declared of old by his prophets : — " I will take away the names of Baalim out of her mouth, and they shall no more be remembered by their name.^' 2 " Make no mention of ^ The word " sir," now applied to kniglits and baronets, was commonly prefixed to tlie name of preachers before the Eeformation. ^ Hosea ii. 17. CONFUSION IN LANGUAGE. 71 tlie name of other gods, neither let it be heard out of tliy mouth." " I am the Lord, that is my name, and my glory Mill I not give to another, neither my praise to graven images." " Of Himself it is truly deelared that " Holy and Reverend is His Name ! " ^ What can we say of such ascriptions as " his holiness," " his worship," " his reverence/' " his grace," " his majesty ! " Do they not trench on the divine prerogative? The profanation of names belonging to sacred objects or persons is at times strikingly apparent. Thus we find a vessel called " La Santa Triuidada," or " La Santa Maria," employed in the atrocious act of conveying the heathen children of Africa into hopeless slavery ! " Antichrist hath deceived us," complained AYilliam Tyndal, " with unknown and strange terms, to bring us into confusion and superstitious blindness ! " ^ There is much truth in this complaint, and in the position that clear, appropriate, simple terms contribute lai'gely to correct sentiments ; while, ou the other hand, indistinct and misapplied words and phrases tend to encoui'age and fortify error. If we would prevent this result, we must examine and remove, as far as may be, those acces- sories, which have so long contributed to forge its chains. Without desiring to lay unreasonable stress on points of this sort, the author commends the subject to the candid and serious consideration of his fellow-christians. ' KxcmIus xxiii. 13. ' Isaiah xlii. 8. * P.salm cxi. 9. * Oljedience of a Christiau ^laii. CHAPTER XI. ON CHBISTIAN WORSHIP AND MINISTRY. "When the Saviour of men condescended to converse with the woman of Samaria, and she had said to him, " Our fathers Avorshipped in this mountain ; and ye say that in Jerusalem is the place where men ought to worship/' he made this remark- able answer : " Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what : we know what we worship : for Salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth : for the Father seeketh such to worship him. God is a Spirit : and they that worship him, must worship him in spirit and in truth." ' Several points are observable in this important passage. Our Lord twice declared that the Father must be worshipped in spirit and in truth ; yet, unless the words are understood to have had a particular reference, they implied little more than had before been generally acknow- ledged. They must, therefore, be taken in connexion and contrast with what he had previously said; and consequently implying, not in that mountain ignorantly, nor in Jerusalem with knowledge ; but without distinction of place, in spirit and in truth ; not with external, ceremonial performances, as here- tofore in both those places, nor with merely personal homage and service of the lips ; but spiritually and truly, with heartfelt devotion, sincerity and earnestness. Again, he did not pre- scribe any particular rules or modes for the right performance of this sacred duty ; but declared that God is a Spirit, and that therefore devotion must be spiritual ; the mind being truly and fervently occupied in the service. When Christ sent out his twelve disciples, and also the seventy, his commandment, as to their ministry, was simply this : " And as ye go, preach, saying, the kingdom of heaven is at hand ;'' ^ or, " the kingdom of God ' John iv. 20, &c. 2 Matt. x. 7. WORSHIP DODS NOT CONSIST IN EXTERNA is come nigh unto you ;'' • and more privately, " this liousc,"' &c. The omission of t'urtlier directions on all these oceasio worthy of especial notice, and leads to the conclusion, that the [)recisc mode of eonductiug divine worship, and of performing devotion, is not prescribed, and is less important than the dis- position and dedication of mind with which it is observed. Yet there is an obvious injunction to be inferred — that, in con- tradistinction to outward rites and performances, it is to be the service of the heart ; the occupation of the mind, rather than that of the hands, the eye, the ear, or the tongue. And it becomes professing Christians generally to consider with serious- ness^ whether a constant round of services of the latter description does not tend to captivate the senses, excite the imagination, and engross the mind ; thus diverting it from that fixedness on heavenly things, and reverent dependence on God, which are necessary to acceptance by Him. One chief point, which Tyndal endeavoiu-ed to illustrate through all his works, was tixe essential difFerence between the Old and the New Testaments or covenants. On this head few have had more distinct and pure sentiments. The former dis- pensation he considered as pointing by signs and ceremonies to the latter — a spiritual but sublime simplicity of worship taking the place of outward pomp and splendour. His great object was to bring the soul t)cforc its Creator, to worship Him in spirit and in truth, well kno^ving the blessed result of such a devotional intercourse. It is not by their number or continuity alone tluit external services are liable to danger. The great purpose of divine wor- ship and ministry being to promote the honour of God and the instruction and edification of man ; if human wisdom be sought by the minister and the people, instead of the wisdom which is from above, that gi-eat object will be in danger of being defeated, the attention and expectation will be fixed too much on man, and not enough on the Father of spirits. The insulHcioncy of man's unenlightened wisdom to minister in divine things, or even to comprehend tliem, was declared by the Saviour in his impressive address: — " I thank thee, oh Fath(>r, lionl of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed tiieiii unto babes. Even so, Father, ' I.iike X. 1 I. ' Liiki- X. .">. ' Oir.irs ].\ff of Tvmlnl. 74 SIMPLICITY OP THE GOSPEL MINISTRY. [Chap. 11. for so it seemed good in thy sight." ^ The early disciples fuUy acknowledged this great truth, and admitted the danger of man in his unregenerate state, though gifted with human wisdom and eloquence, interfering in things beyond his penetration. This apprehension often impressed the Apostle Paul ; and when he declares that Christ sent him to preach the gospel, he adds, " not with wisdom of words, lest the cross of Christ should be made of none effect; " for, says he, " the preaching of the cross is to them that perish foolishness ; but unto us which are saved it is the poAver of God." Highly important is this view for the consideration of professing Christians, both ministers and hearers ; lest they frustrate the divine pm'poses, lest they encumber divine truth with excrescences which destroy its simplicity and efficiency. What are " the two great commandments," on which, according to the highest authority, " hang all the law and the prophets V'^ Not this or that outward observance, not any specific form of worship, or articles of faith, or mode of church govern- ment — all of which are acknowledged to be important objects, and have excited so much contention — but simply the disposition of the mind — love to God and love to man, which can never exist without theii' fruits. One disciple declared that " love is the fulfilling of the law,"^ and another asserted that " he that dwelleth in love, dwelleth in God."^ Far too little consideration has this great principle received in the Christian world. The ^' speech and the preaching " of the apostles of our Lord were " in demonstration of the Spirit," and of that " power " which they had known in their own religious experience ; by which also they had been called and qualified for the work. They preached Christ Jesus the Lord, and themselves the servants of the people for Jesus'* sake.* They spoke as the Holy Spirit " gave them utterance ;"'' it was given them from time to time what they should say; and their words, coming from the heart, and being attended with life and power, carried conviction to the souls of the hearers, and produced surprising effects. The case of Peter, when he addressed Cornelius and his companions, is a striking instance of this nature. " And as I began to speak, the Holy Ghost fell on them, as on us at the beginning ; then remembered I the ' Luke X. 21. - Matt. xxii. 4A. = Ruin. xiii. 10. « 1 John iv. 16. " 1 Cor. ii. 4. '2 Cor. iv. 5. ' Acts ii. 4. FRllTS Ul' TKLK (iOSl'KL AllMsTKV. 75 word of the Lord, Jolm indeed baptized with water, but ye sliall be baptized with the Holy Ghost." ^ Here was an instance of true gospel ministry, accompanied with spiritual baptism, fulfilling our Lord's commission, " Go ye therefore and teach, — baptizing," - &c. Such, may we not venture to believe, are even now in degree, and would be still more extensively, the blessed effects of all divinely authorised gospel ministry, exercised under the influ- ence of the Holy Spirit, free from covetous, selfish motives, and proceeding from an impulse of religious duty, from a sense of the love of God to the souls of men, from faith in that Saviour who died for them, and from a deep concern for their salvation? Such a ministry would not be a series of formal, scholastic, life- less addresses ; but, coming from the heart, under a lively impression of the aAvful realities involved, we may reverently trust that it would be animated by the love of God and man ; that the Holy Spirit, as humbly waited for, would condescend to give a sense of the states of the hearers, of the nature of the message adapted to their edification ; and to qualify for the per- formance of the work. Thus, we are encouraged to believe, that in different religious denominations, the sinner has often been warned, the dark heart enlightened, the hard one broken, the proud, the unholy, and the wrathful condemned, the fearfid and contrite comforted, and the humble believer confirmed and animated. The gospel has been truly preached, and the bap- tism of the Holy Spirit effectually administered. Prayer and thanksgiving would not then consist of languid generalities, or prescribed and commonplace petitions and acknowledgments to the divine Author of all our mercies ; but proceeding from the fresh impulses of the Holy Spirit, being attended l)y a prostrating view of man's uuworthiness and need, with a sense of the condition of particulai* congregations, and of the grace repeatedly vouchsafed, would ascend in fervent, devout, and becoming aspirations, with a sustaining reliance on Christ the great Head of the church; and would, Me may humbly trust, be graciously accepted and answered for his sake. There might indeed be less of preaching; the " itching ears"^ might be less gratified; there might be fewer "enticing words"* of man's invention ; not so much of " the wisdom of this 1 Act-s \i. l.i, Ifi. ' M.itt. xxviii. ID. * 2 Tim. iv. .3. * 1 Cor. ii. 4. 76 DIVINE GUIDANCE OF GOSPEL MINISTERS. [Chap. 11. Avorld/^^ of the flowing eloquence, the fascinating music, the studied gestures, the pomp and parade ; the senses and passions might be less excited ; but if there were more of deep, calm, heartfelt, abiding devotion, God would be more glorified, and man, with all his powers and attainments, would abhor himself more completely, and repent in dust and ashes ! Where is the Christian church, in which, as respects both ministers and people, through lively faith in the Lord Jesus, and simple obedience to the teachings of his Spirit, these blessed results may not be more fully brought forth ? To make converts to a particular denomination, and to build up a certain theological system, have been too much the objects of Christian ministers; while the full development of the grace of God, and the extended privileges of the gospel, with their exem- plification in practice, has often been overlooked or undervalued. " Persons are so earnest,'' remarked a pious German minister, " to say a great deal to God in divine worship, that they do not allow themselves time to hear what he would say to them by his Spirit.'' Would that this were suflficiently considered ! " My time," said our Lord himself, " is not yet come, but your time is always ready." ^ And so, it is believed, his ministers will often find it, if they look to him alone for direction. Of the apostles we read that on one occasion, " the Spirit suffered them not" to proceed as they intended, and that "they were forbidden by the Holy Ghost to preach the word in Asia."^ Is there not some similar guidance still to be known by the waiting minister? The calling of one may be to a field of labour in one direction, that of another to a different field in another direction. Thus, " he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty " in Paul " toward the Gen- tiles.''* And the same would doubtless work effectually and prove himself mighty in his ministers of this day, if their faith and dependence were fixed on him, and on the teachings of his Spirit — not on themselves, or on other men. His gracious promise was to be with his people " always, unto the end of the world. ''^ How utterly opposed to this state of dependence on a present Lord, is the conversion of the sacred oflfice into a species of local property, a means of pecuniary profit and advancement ! " • 1 Cor. ii. 6. ' John vii. 6. ^ Acts xvi. 6, 7. ^ Gal. ii. 8. Matt, xxviii. 20. CHAPTER XTI. II.L EFFECTS OF UNDILY EXALTING ONE CLASS OF MEN IN THE CHURCHES, AND ONE MAN IN EACH CONGREGATION, CONTRARY TO APOSTOLIC PRACTICE. The provision of endowments on a graduated scale, as the liire or reward of ministerial services in the Christian church, obWously tends to offer prizes to worldly-mindedness, cupidity and anibitiuu ; and to open Avide to those evil dispositions a door which should ever be closed against them. The admin- istration of holy things, being a sacred trust of unspeakable importance to the eternal interests of man, requires to be occupied and maintained Avith purity, spirituality and disin- terestedness ; otherwise its essential character is lost, and it becomes corrupted and heartless. If the motives of men, for undertaking the function of the ministry, are desired to be simply those of true religious concern and duty, care must be taken not to induce others of a seculai" and an inferior character ; lest there be brought into the charge of the things of God a class of men, who, however advanced in human learning, neither appreciate nor understand them ; but whose main purpose is to satisfy a vain ambition, to earn their maintenance by such means, and to make a gain of godliness. ^ Standing apart from the people, and separated from them by a marked line of distinction unsupported by the New Testament, such ministers too often assume to themselves, as a professedly sacred body, a character of exclusive superiority in ])rivilege, knowledge and power ; thus gi-eatly lessening their own influ- ence and usefulness; while many of the despised, poor and ignorant, in the estimation of this world, have a clearer insight into religious trutii and oiiligation, and are better qualified, through more full submission to the power of Divine Grace, to ' 1 Tim. vi. r, 78 THE JEWISH LEVITES AND PRIESTS. [CIuip. 12. understand the real nature of the Messiah*'s kingdom^ and to advance it in the hearts of men. There was indeed among the Israelites^ under the dispensation of the laWj one particular tribe^ set apart for the services of the temple and of holy things, and having no inheritance in the land; God having promised them that he himself would be their inheritance.^ And of this tribe one family was chosen for the priesthood. But under the gospel, this distinction was abolished, with the other legal separations and ceremonials established by Moses ; which were but types and shadows, and only introductory, imperfect and temporary ; designed to prepare and discipline the minds of men for the spiritual dispensation of Christ, and for the more clear and full revelation of evangelical truth : the commandment or law being disannulled, on account of its " weakness and unprofitableness.^' ~ Yet so prone is the human mind to desire external forms, tangible rites, and objects of sense, and to rest in them, rather than in the spiritual substance and life of religion, that many Judaizing notions and practices were early introduced into the profession of Christianity contrary to its genuine spirit ; and even now many of the Christian churches are not, it is to be feared, sufficiently alive to the formal and unprofitable character of some of those observances, which they retain and venerate. But although the dispensation of the law has been fulfilled, and the appointment of a certain priestly tribe abrogated, by the coming and sacrifice of Christ, and by the general gift to man- kind of a larger measure of the Holy Spirit, by which all true Christians are made, in a certain sense, " priests unto God ;" yet we are assured that special gifts are bestowed on individual members, by the glorified Head of the Church, " for the per- fecting of the saints, for the work of the ministry, for the edifi- cation of the body.^^ ^ His especial call, and the qualification by the Holy Spirit, are consequently the essential authority to undertake the sacred charge of the gospel ministry. This view indeed, although it seems to be suffered to operate but little in practice, is generally admitted in theory by the various Christian churches, as highly conducive to the true interests of religion and of mankind at large. To tlie carrying it into effect a great obstruction is presented, > .Tosh. xiii. .33. ^ Heb. vii. 18. 3 Eph. iv. 12. WORSHIP or PRIMITIVE CHRISTIANS. 79 by the restriction of the office of minister to one fixed and paid individual in each congregation ; who lias obtained, by educa- tion and by jjurchase, certain human quaHfications of learning, initiation and appointment. This restriction, too, is imposed, however much the minds of others present, whether recognised us ministers or not, may be impressed through tlie power of the Holy Spirit, with " the burthen of the word of the Lord,"i and with a secret but sensible call to declare it then and there to the people. The practice of the early Christian church was widely different ; divine worship being then much more of an individual exercise and act ; and each one being engaged before the Lord for himself and for herself, according to the variety of gifts and duties then recognised and fulfilled'. Thus Paul, in \iTiting to the saints, or to the church at large in Corinth, besides alluding to miraculous powers, recommends them to " desire spiritual gifts ; " but especially that they " may prophesy," or minister ; speaking ''to edification, exhortation, and comfort,"- with the spirit and with the understanding. " If anything," says he, " be revealed to another that sitteth by, let the first hold his peace : for ye may all proplicsy (or minister) one by one ; that all may learn, and all may be comforted."^ It is obvious that, for this purpose, no settled routine of closely successive services in divine worship could have been suitable. Time must have been allowed for individual retirement of spirit, and a right preparation for se^^'ice ; as the sense of religious duty might press on the minds of any. There must have been opi)ortunity for inwardly receiving and pondering sjnritual truth, as well as for hearing the verbal declaration of it. The attention of the assembled church not being fixed only on one individual ; each would feci bound to regJird Christ as the great si)iritu:il teacher, to prostrate his soul before God, to receive instruction, and to consider seriously with himself whether anything were given to him for the assembly. The more extended distribution of ministerial qualification and duty, is fully recognised by the apostles in several of their jiddresses to the early believers : thus we read, " exhort one another daily, while it is called to-day;"* " able also to adrao- ' Zech. ix. 1. * I Cor. xiv. 1, 3. M Cor. xiv. 30, 31. * Heb. iii. 13. 80 EVILS OF RELYING ON ONE FIXED MINISTER. [Ckuj}. 12. nish one another ; "^ — confess your faults one to another, and pray /or one another, that ye may be liealed."" The temptation to act ou sordid and unworthy motives not being presented^ it may be presumed that those of a high and sacred character alone prompted to the performance of the duty ; and that if any man ministered^ he felt bound to do so, " of the ability which God giveth/'^ that He in all things, and not man, might be glorified ! Acknowledged pastors, ministers and teachers there doubtless were ; and such we may trust will ever be continued, to the edification and comfort of the church. Yet was not the limit drawn so closely, as to preclude any individual Avorshipper from an opportunity to deliver to the people any exhortation, which, under the influence of the love of God, such an one might feel commissioned to declare ; " all things " being " done decently and in order."* Where a congregation assemble for the avowed purpose of hearing what the appointed minister may deliver, relying on him for spiritual direction, and depending on his ministrations, they are in great danger of neglecting the exercise of those spiritual faculties which God has entrusted to each, and leaving to be performed by another that worship and service, which every one must offer in the temple of his own heart, as unto the Lord, and not before men. The people, with such restricted views of their own spiritual responsibility, are liable to be much more engrossed with the preacher's performance, his eloquence and learning, than with the serious duty which they themselves have to perform individually. And if, through any unforeseen circumstance, no minister attends, then the opportunity for devotion is considered to be wholly lost. The essence of the Christian church may be said to rest upon this — not that one man should be the chosen and pre-eminent organ of the Holy Spirit for the leading of the whole — but that all, each according to his peculiar standing, and to the gifts committed to him, should work together, fulfilling their several parts, for the promotion of the Christian life and the common oljject. The edification of the church was, in its pri- mitive days, the work of all. As some were more particularly required for leading and ruling, so the Christian life developed ' Eom. XV. 14. " James v. 16. ^ 1 Pet. iv. 11. M Cor. xiv. 40. COMMUNITY OF SPIUITUAL OIFTS. 81 itself according to the constitutional peculiarities of individuals ; and there resulted in the members of the church the respective gifts or qualifications of government, of helping, of teaching, without constraint on the free development of life in the whole church ; " standing fast in one spirit, with one mind striving together for the faitli of the gospel."' ' Neander, aud 1 Cor. xiv. 3. CHAPTER XIII. ASSUMPTION OF THE PRIESTLY CHARACTER AND OFFICE. The birth of our Lord is generally understood to have taken place about seventy-three years before Jerusalem was destroyed; and, during that period^ the Christian religion was introduced and planted in Palestine^ Asia Minor, and many of the cities of Greece ; as well as in Rome and elsewhere. Christ had dis- tinctly foretold the destruction of Jerusalem^ which occurred about thirty-seven years after his crucifixion ; and the believers, acting on his cautions, generally quitted the city and preserved their lives. The Jews who did not perish in the siege, were scattered abroad in Judea and in other countries. Having lost their Levites and priests, together with their sacred temple, and the ancient accompaniments of their divine worship ; they were left in distress and ruin, both temporal and spiritual — the just consequences of denying and crucifying their King and Saviour. The old heathen deities had also lost much of that reverence which had formerly been paid to them. The ancient oracles, for the most part, had disappeared ; the idolatrous worship was neglected, and the priests found their occupation failing them. The alarm was not confined to the silversmiths of Ephesus, who made shrines for Diana, but spread widely both then and since, " This our craft is in danger to be set at nought, and the temple of the great goddess to be despised ; — by which craft we have our wealth/^ 1 The people at large, both Jews and heathens, had been accustomed to outward pomp and pageantry in religion ; sensible objects and external performances had been associated with their worship, and had gratified their senses. Although no parallel is to be drawn between the Jewish and heathen devotions — the one being pure and appointed by God, and the other being gross and abominable idolatry^ — nor are the two to be esteemed in 1 Acts xix. 25, 27. ^ 1 Peter iv. 3. JEWISH AND HFATHKN WOULD. 83 any respect equal ; yet on the professors of both a clearer day had begun to dawn ; and many of their serious and inquiring men were enabled, by the visions of ancient prophecy, and by the clearer revelations of opening Christianity, to look through llieir ceremonials — so various and so widely different in their origin, character and diWnc acceptance — " to the end of that which was to be abolished." ^ They saw and felt that something better and more substantial was in store for mankind, thouirh many knew not what it was. At length the system of pagan ido- hitry in those countries experienced a dowufal; while Judaism had at a somewhat earlier period iost its divine sanction ; the law of Moses being fulfilled and consummated in the gospel of Jesus Christ. The Christian religion was distinguished by great simplicity and lowliness, by its high-toned morality, by its heart-search- ing, spiritual character, and by its freedom from ceremonial observances. The gospel of Christ, and of salvation tlu'ough faith in him, was offered to the acceptance of all, whether Jews or Gentiles, learned or ignorant, bond or free; having been especially preached to the poor. The wise heathen philosophers, as well as the self-righteous Israelites, generally looked upon it with contempt ; " Christ crucified was to the Jews a stumbling- block, find to the Greeks foolishness." 2 The former had already put Christ to death, and now both of them persecuted his followers. Christianity had little that was inviting to their natural pride and ancient prejudices. But "the common people" accepted it "gladly ;" 3 numerous local churches being formed, and many thousands gathered to the faith, both in Judca and in other countries. Frequent were the cautions given by the apostles, that the believers should not throw off the pure and spiritual character of their early profession, and entangle themselves again with the yoke of bondage.* The Apostle Paul especially expressed his fear, "lest, as the servient beguiled Eve through his subtlety, so their minds should be eorrupted from the simplicity that is in Christ."' He saw that already were arising "false prophets, deceitful workers, transforming themselves into tlie aposth-s of Christ,"^ bringing the believers into bondage and makiug a gain ' 2 Cor. iii. 13. t 1 Cor. i. 23. ' Mark xii. 37. * Gal. /)-/.«(»» ; Acts xv. 10. » 2 Cor. xi. 3. " 2 Cor. xi. 13. «2 84 EFFECTS OF AVARICE AND SUPERSTITION. [Chap. 13. of them. These corrupters soon increased in the church; for as its numbers multiplied, and the profession became honourable, designing men, both Jews and heathens, adopted the Christian name from insincere and selfish motives. Covetousness in some, and superstition in others, excited a great and restless desire to discover some points in the new and spreading religion, which might be rendered a means of affording emolument and of feeding ambition, as well as of gratifying the senses and the common partiality for bodily exercises. In the simple outhnes of Christianity drawn by its divine Author, and further filled up and exemplified by his apostles, as well as in the more dubious field of tradition, ground was earnestly sought, on which to build up outward rites; to establish something of an imposing external nature, which might be substituted for the ancient ceremonies, in accordance with the popular prejudices; and which might, at the same time, be constituted a means of lucrative occupation for the ministers of the new faith. Hence arose multiplied superstitions and ceremonies, as the church became gradually more corrupt. " A principle," says Neander, " again sprang forth, akin to the Old Testament position — a new making outward of the kingdom of God. Religion became in fact a system of pa- ganized Christianity :"i and in some countries, imder certain professions, it still remains too much so. But farther, the primitive ministers were numerous, and generally poor and illiterate ; many of them however were powerful in word and doctrine, and possessed great influence with the people. Were all to be permitted to exercise the ministry, who professed a concern to do so ? Might not some limits be set to the number of these ? Were there no proper distinctions to be observed with respect to them, as in the cases of the Levites and priests of old ? Such an exclusiveness would more fully promote the designs of the self-interested and covetous, and keep out those whose simplicity and unaspiring views stood in the way of ambition. Christ had spoken of giving the keys of the kingdom of heaven to Peter, and also to the other disciples. He had spoken of binding and loosing, of forgiving and retaining sins; but could this power be uuderstood ' Neander's History of the Church, 1st Period, 2ud Sect. A .MKDIAIOKI.VI. CLASS. ^5 to be conferred upon all, who might thenceforth believe throii"h the nmustry of the apostles ? Assumptions like these apjjcar to liHve led to the setting up of restrictive claims of spiritual eminence and superiority, on behalf of Peter and his pretended successors, which he himself had never entertained for a mo- ment. Hence arose popes, and priests, and numberless other ecclesiastical orders, of high spiritual pretensions; and a politico-spiritual hierarchy was gradually established. As a part of these worldly views and to extend them still further, an erroneous system of a Christian priesthood, in imita- tion of that of the Jews, was insidiously introduced into the apostatizing church. Certain ceremonies, not possessing moral weight or effect, were inculcated, as necessary to salvation; and a certain class of men put themselves forward as priests to perform them. Not endued in many cases with real moral superiority, they professed to be too holy to take anv part in temporal concerns, and claimed the property and contributions of the church, with the support of secular authority ; assuming to themselves the sole right by inheritance or succession, to perform those ceremonies, and to exercise the priesthood — the oifice of mediation between man and his great Creator. " The universal priestly character of believers, grounded in the common and immediate relation of all to Christ as the source of the divine life, was repressed ; the idea being again introduced of a particular mediatory priesthood, attached to a distinct order.''* Bingham, quoting the writings of Origen, Cyprian, Tertullian and others, asserts that it was in the thirrl century that the distinction of clergy and laity became gencr.illy recognised, and that it was evidently derived from the Jewisli church. Origen objected to the ministrations of laymen in the presence of bishops, but was answered by an appeal to the frequent practice of the church even at that period.^ The limita- tion of the e.Kcrcise of the ministry' was however gradually gaining ground. Fearfully erroneous was this re-introduction of the priestly character, and closely connected with that worldly spirit which had overrun the church, bringing into it pecuniary ondowincnts, great revenues, and secular power. Had its offuers and ministers retained their pristine poverty and lowlines.s so rank a weed > Ne:inc.icc ami uuity in the church. 90 ARNOLD ON THE CHRISTIAN PRIESTHOOD. [Chap. 13. elder. To raise the spirit of Christianity, we must combat the idolatry of mere forms ; and to purify religion, which has be- come corrupted by priests, we must oppose everything that comes under the head of priestcraft — The priesthood is that which divides, opposes, denounces and excommunicates." " The religion of the gospel," says Archbishop Whately, " is a religion without priest, altar, sacrifice or temple ; all which it distinctly excluded." The views of Dr. Arnold on what he termed *' the heresy of the Christian priesthood," were clear and decided. " I believe,'^ said he, " that there is in the Christian church neither priest- hood nor divine succession of governors ; and that, freed from these notions, it is divested of all unchristian and tyrannical power.'' ^ "The grand characteristic of the Christian church is the co-operation of society, through the several faculties and qualities of its members, for the attainment of the highest moral good of all. The life of the church may be injured by an extreme predominance of the activity of some members, by which the others are necessarily rendered less active."' ^ He remarks that, '' If the notion be spread, that out of a given number of men some are required to be holier than the rest, the effect is, according to a well-known fact in our moral nature, that you do not by this means raise the standard of holiness for the few, but you lower it for the many.'' " This," he contends, " has happened in the case of oaths ; for men, inculcating that perjury was a much worse sin than falsehood, have by no means promoted the cause of truth, but the contrary. They have led people to think perjury to be no Avorse than they ought to think falsehood." ^ " The assumption on which a priesthood proceeds, is the per- petual superiority, in a rehgious point of \dew, of some men over others ; so that the inferior require the mediation of the superior before they can offer to God any acceptable worship. Here is the difference between a ministry and a priesthood ; that while a minister of rehgion labours to destroy his own superiority over his neighbom-s, by commimicating to them aU his knowledge, a priest wishes his superiority to be perpetual, and therefore keeps his knowledge to himself; certain doctrines or mysteries are 1 Lectures on Modern History. ^ A Fragment on the Church. 3 Eleventh Sermon. ARNOLD ON THK CHRISTIAN PRIESTHOOD. 91 held in reserve, in order to secure to the superiority of the priest a perpetual duration. " A priesthood may bo grounded on a superiority either of knowledge or of raee ; and it assumes in both cases that the superiority is perpetual. The man who is superior says to his neighbours, " I must pray to God for you ; for you know not how to pray for yom-sclves : I must perform the rites of religion for you ; for you know not how to perform them properly." But then comes the natural answer, which the minister of reli- gion so gladly welcomes, but which the priest dreads and evades : " Teach us to pray also, teach us how to Morship God acceptably." The priest repels this request, by saying, " it is not right to communicate these mysteries to the vulgar !"i How contrary is this to the comprehensive and compassionate disposition of our Lord, who preached the gospel especially to the poor, and pronounced a woe upon some, because they had taken away the key of knowledge, entering not in themselves, and hindering those who entered ! ' Appendix to Eleventh Seimon. CHAPTER XIV. ON APOSTOLICAL SUCCESSION, AND ON THE MINISTERIAL POWER TO FORGIVE SIN AND TO CONFER DIVINE GRACE. It must be acknowledged to be somewhat difficult to treat the subject of divine right and apostolical succession with mild reprehension. Of all the assumptions of ecclesiastics, this is one of the most gross, vain, and presumptuous. Therefore, though partially alluded to under other heads, a distinct and more particular notice seems to be required. Had there been no endowments, no secular power and privileges, to foster and support such an arrogant notion, it would doubtless have long since been exploded. These appear to be the secret causes, which through many and great changes have given it encouragement and perpetuity. The ground assumed for the claim is this, — that our Lord declared, with respect to Peter, " On this rock will I build my church ; "^ that he appointed Peter to be the head and bishop of his church, commanding him to feed his sheep and lambs ;" that to him and the other apostles, as well as to those whom he or they should appoint as bishops and ministers, and to their personal successors in these offices, he gave the keys of his church, and of the kingdom of heaven, to bind and to loose, to forgive and to retain sin, &c., &c. It is also pretended that this authority has been, from the time of Peter, and still is, handed down from one person, and from one generation to another, by the laying on of hands. Surely every unprejudiced, candid reader of the New Testa- ment, will have no hesitation in deciding on the groundlessness of this claim to primacy on behalf of Peter, zealous and warm- hearted as he was. He himself and Isaiah declared Christ alone to be a " precious corner-stone, a sure foundation."^ James seems rather than Peter to have uudertakcu to pronounce the ' Matt. xvi. 18. ^ John xxi. 15, 16. ^ Isaiah xxviii. 16 ; 1 Peter ii. 6. ARROOANT ASSUMPTIONS. 93 juflgmcTit of the church,^ and John was the disciple more espe- cially beloved and favoured by his Lord. The bishops of the cluirch of Alexandria and others claimed to be successors of Mark, vindicating their authority as equal to that derived from Peter ; and the patriarch of the Copts still maintains it. But indeed neither of the apostles assumed power over the rest ; on the contrary, Peter exhorted the elders not to be " as lords over (,' God's heritage, but as ensamples to the flock/'' showing himself I to be the true follower of Ilim who " was meek and lowly in heart," and who was among his disciples " as one that scrvcth."^ It is evident that an mibroken line of apostolical succession, if it exist at all, must have come down through the Romish clnn'ch, through many unholy bishops and no less unholy popes. Men of false principles and wicked lives, and rival popes who anathematized each other, must have constituted base links in this monstrous chain. But history is far from pro\nng any such continuity ; and even if this were fully proved, the idea would tend to confirm the spiritual usurpation and arrogance of the Roman pontiffs, and their many unworthy ecclesiastical appoint- ments. In fact, the idea virtually implies that true faith and per- sonal holiness are not necessary qualifications of a real successor of the apostles ; but that the outward touch of a man, holy or unholy, faithful or unfaithful, is the great requisite to constitute a Christian minister, and to convey the true spiritual authority from one generation to another.* To describe thus briefly this doctrine, which may be deno- minated the essence of priestcraft, will be sufficient to con- vince most minds of its entire opposition to the truth of the gospel of Clirist. " Gregoi*)- the Great," in the sixth century, ' Acts XV. 13. » 1 Peter v. 3. » Matt. xi. 29 ; Luke xxii. 27. * Raroniua, the Boman Catholic historian, confesses that in a succession ) of fifty pope.'<, not one pious or virtuous man sat in the chair ; that tliere were no popes for some years together, and at other times two or three at once ; anil that there were upwards of twenty schisms, one of which con- ' tinned fifty years, the popes of Home and Avignon excommunicating each , other.— JVcata Puritans. ' The Italian priests profess that the confessional ia the place wliere the exercise of the power of the keys to bind or to loose sin goes on. Tliey parade them hanging at their mystic girdles and turn them gravely, too often finding the imposition a profitable one, and locking, rather tlian unlocking, the way to the heavenly kingdom. 94 REsuL-is OF APOSTOLICAL SUCCESSION. [Chap. 14. appears to have been the first who asserted the claim. That it arose with many other assumptions, among mercenary and superstitious ecclesiastics, in the night of the apostacy, and that popish priests upheld it under the reign of the man of sin for their own selfish ends, is not surprising ; but that it should have been permitted to survive the Reformation, and should even now be maintained by many episcopal protestants as of divine authority, is passing strange ! Arrogance shows itself indeed under many forms, but perhaps in none so extravagantly as in .this, claiming its right to be nursed in the lap of peculiar privileges with exclusive temporalities. A strong proof is afforded by it, that the Reformation in some quarters has hitherto been very incomplete ; and that that which is professedly the Lord^s house, is still, to some extent, not only " a place of merchan- dise,^' ' but a seat of lamentable bigotry and assumption ! " A priestly power," says Dr. Arnold, " is claimed for Christian ministers on two grounds — first, it is said that their adminis- tration is essential to the sacraments ; and secondly, that they have a certain power of the keys — an expression in itself suffi- ciently vague, and which exists under a convenient mysticism. Both these notions, when developed, are too unchristian to bear the light." ' The idea of apostolical succession, found among the members of some few bodies of Christians, naturally tends to elevate them far above all the rest in their own estimation ; and if consistently carried out, to degrade other Christian churches to a still lower rank. It implies that the ministers of the former are the only authorized instructors and leaders of the people ; that their services alone being acknoAvledged and blessed by the great Head of the Church, are efficacious to the health of the soul : while others, as they maintain, are mere pretenders and false teachers, running without being sent, " blind leaders of the blind." 3 It takes away the honour due to Christ, the living head of the church, and the only author of the spiritual qualifi- cation of its officers ; setting up instead a false, antichristian system of the mediation of a priestly caste between God and the people, and arrogating to a few an excessive claim to authority in divine things. The Judaizing doctrine of sacerdotal as well as of sacramental efficacy, admitted in the dark ages, and fit only ' John ii. 16. " Appendix to Eleventh Sermon. ' Matt. xv. 14 . DEBATES ON SUCCESSION TO THE APOSTLES. 95 for them, tends to lay waste the doctrine of justification by faith, the foundations of truth and holiness, the great principles of the gospel of Christ. The first English Reformers considered that bishops and presbyters are the same, and that there are only two orders of church olficcrs of divine appointment, viz., bishops and deacons. Dr. Bancroft, in 1588, was one of the first who maintained that the bishops of England were a distinct order from priests or deacons, and had, by divine right, authority over them and the church. Great controversy followed, and the assumption has ever since been supported by an influential party .^ The Papists very naturally deny to the Church of England all such preten- sions, on account of its alleged schismatic separation from the " mother church." The claim of the Romish church to apostolic succession and authority, groundless though it be, is evidently more direct than that of any Protestants. Indeed how can any Protestants deny the authority of Rome, who through her profess to derive their own ? In the reigns of James and Charles I., great stress began to be laid on the di\'ine right of bishops, and on their uninterrupted succession from the apostle Peter, through the church of Rome: the idea being often broached, " no bishop, no king :" though the two authorities sometimes acted in direct hostihty towards one another. " Miserable were we," says Dr. Pocklington, " if he that now sits Archbishop of Canterbury could not dciive liis succession from St. Austin, St. Austin from St. Gregory, and St. Gregory from St. Peter." 2 From that period to the present it lias been recognised as an avowed claim of the Anglican church, and has obtained consideration and weight among many of its members. The Scotch presbyterians have never acknow- Icdged it. During the Commonwealth, the chain of episcopal succession was very nearly broken, most of the old bishops having died, and there being no regular means of appointing new ones, which caused great anxiety to those who depended on an uninterrupted line.-* But the king, the deans and chapters were restored in time to relieve the difficulty. The number of professing Christians is hoped to be but siuall, who really entertain such narrow views, unworthy of the largeness and freencss of the grace of God, and of the comprc- ' Neal's Puritans. ' Ibitl, vol. ii. » Ibid, vol. iv. 96 WHO ARE THE SUCCESSORS TO THE APOSTLES? [Chap. 14. hensive blessings of the gospel of Christ, and even most of those who do so, if they candidly consider the subject in its several bearings and consequences, must shrink from the idea with abhorrence. To all who have been in doubt upon it, these remarks are submitted with seriousness and good will, in the earnest desire that they may consider the question with candour, and that the Spirit of Christ may lead them to per- ceive and altogether to renounce the fallacy. May we not presume that Christ committed spiritual power and authority to his apostles, not merely as men, but only so long as they should continue faithful to him. If he sanctioned the principles of transmission, it must be of that which they had, and not of that which they had not ; and how soon did even Peter, one of the twelve, that small number selected by our Lord himself, deny his divine Master, and fall into evil for a season ? while Judas, another of them, apostatized so far as to betray him, and was pronounced to be " a devil." Let those, then, who plead for apostolical succession, and let all other ministers likewise, consider seriously to which of the apostles they are the true successors : whether to those who, notwith- standing many faintings and mis-steppings, retained their integrity ; or to him who preferred the " silver " to Christ, and " betrayed the Son of Man with a kiss." i Surely none can imagine for a moment that Judas retained any degree of spiritual authority, while thus committing or contriving sin; yet to him, as far as appears, equally with the others, had the words been addressed, " Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven," 2 &c. If then Judas by transgression fell, and lost his spiritual functions, they also who partake of the spirit of Judas, who fall from the true faith, and deny their Lord in life or doctrine, may be pronounced, while they continue in this state, to possess no religious authority whatever in his church. They may indeed be successors of Iscariot ; but of Peter in his zeal for Christ, or of the disciple whom Jesus loved, they neither follow the pattern nor possess the holy privileges. Even if they have prophesied and done many wonderful works in his name, the sentence still is " depart from me ye that work iniquity."^ Their hearts not being " right in the sight of God,'' 1 Luke xxii. 48. ^ Matt, xviii. 18. 3 Matt. vii. 23. THK APOSTOLIC Sl'IKIT Till' Turi: srrcr.s>l()N . 1)7 tlic\ liavr '' iicitluT part nor lot iu the niattci,"' wliatt'vcM" may he tlu'ir prctiMisions. All claimants to religious authority, through an imaginary patent of lineal inheritance, may well he instructed by the example of the Jews, to whom John tiie JJaptist said, " Think not to say within yourselves, \Vc have Abraham to our father ; for I say nnto you that God is able of these stones to raise up children unto Abraham."- Christ also declared to them, " If ye were Abraham's children, ye would do the works of Abraham.""' How can any now imagine, through a somewhat similar error, that they can possibly be the true successors of the Apostles, or possess any of their authority, wliilc strangers to their evan- gelical s[)irit, and not bringing forth the genuine fruits of the pure and holy religion of Christ? Not having the faith, they cannot be the children of Abraham. Let all therefore lay asitle this idle, flimsy figment of divine right and apostolical succession, and sineerel}" inquire who arc tlic true successors of the faithful apostles. Arc they not all those, who, having experienced a death unto sin and a new birth unto holiness, and being endued by Christ with spiritual gifts for the ministry, exercise the same with purity of motive and singleness of eye, as unto the Lord and not unto men — w ho humbly endeavour, through the help of his Spirit, that their lives and principles may be conformed to the standard of the gospel; holding fast true faith and charity, bringing forth the fruits of the Spirit, and knowing a reconciliation to God through Christ ? To substitute, for the experience of these necessary qualifications, the bare imposition of human liands, or to esteem it essential, is surely to derogate from the divine law of immut- able righteousness, and to debase the character of the Christian ministry ! Anogancc and exclusiveness are not confined, however, to the assertors of apostolical succession, but are to be found in most, if not in all churches. " We are right and you arc wrong," is too apt to be confidently maintained by professors, in words or conduct, and in a spirit which has little resemblance to the humility and gentleness of Christ. That they themselves arc wrong, at least in the disposition of mind, whatev(>r may be their theoretical system, is but too apparent. ' Act-< viii. 21. ■* ^^.•^tt. iii. 9. •'' John viii. 3S». U 98 LOCKE AND OTHERS ON APOSTOLICAL SUCCESSION. [Chap. 14. Enlightened Christians in different ages, and especially the English Reformers, have generally contended against the notion of apostohcal succession, as a mere imposition. Wicliffe says, " He that folio vveth Peter the nighest in good living is next to him in succession. You talk of Peter, but I see none of you that foUoweth his lowly manners, nor indeed the manners of his successors till the time of Sylvester.^^^ Walter Brute, another English Reformer and learned man of the fourteenth century, asserted that " Christ alone is the head of the church, giving power and virtue to the members ; that no especial authority to bind and to loose was given to Peter beyond the other disciples, and that the idea of apostolical succession was a popish invention.^^^ Very similar is the language of the illustrious Lord Cobham, about 1414, expressed in his usually strong terms: " He that followeth Peter most rightly in pure living, is next unto him in succession ; but your lordly order esteemeth not the lowly behaviour of poor Peter, whatsoever ye prate of him. Neither care ye greatly for the humble manners of them that succeeded him, till the time of Sylvester, which for the more part were martyrs. Ye can let all their good conditions go by you, and not hurt yourselves with them at all. All the world knoweth this well enough, and yet ye can make boast of Peter. "^ " Some may object," says John Locke, " that no society can be a true church, unless it have a bishop or presbyter, with ruling authority dei'ived from the very Apostles, and continued down to the present time by an uninterrupted succession. To these I answer, let them show me the edict by which Christ has imposed that law upon his church. And let not any man think me impertinent, if, in a thing of this consequence, I require that the terms of that edict be very express and positive. For the promise he has made us, that wheresoever two or three are gathered together in his name, he will be in the midst of them, seems to imply the contrary. Whether such an assembly want anything necessary to a true church, pray do you consider : certain I am that nothing can tliere be wanting to the salvation of souls, which is sufficient to our purpose. I consent that these men, who lay so much stress on continued succession, have a ruler of their church established by such long series as they ' Gilpin's Life of Wicliffe. ' Fox's Acts and Mon , vol. i. ' lUd. POWER OK rm; ki;ys. «)9 deem uecessarv ; prondcd I may have liberty at the same time to join that society, iu which I am persuaded tliosc thinj^s arc to he found, which arc necessary to the salvation of my soul." ' " I am fully satisfied," remarks Bishop Iloadley, " that till a consummate stujjidity be established and spread over the land, nothing tends so much to destroy all respect to the clergy, as the demand of more than can be due to them ; and nothing has so effectually thrown contempt upon a regular succession of the ministry, as the calling no succession regular, but what was [held to be] uninterrupted, and the making the eternal salva- tion of Christians to depend upon that uninterrupted succes- sion ; of which the most learned must have the least assurance, and the unlearned can have no notion but through ignorance and credulity." " "The power of the keys," says Gavazzi very truly in 1851, '• has been too often used to imprison both body and mind; too rarely to unlock the mental and corporeal energies of man." " We must at once get rid," says another Italian reformer, " of the notion of the Protestant bishops respecting apostolical succession, and all its presumed rights and privileges. Except aa it may bcai' on this, the question between the episcopal and presbyterian forms of ehui'ch government is altogether secondary." The ministerial or instrumental power claimed by man, to confer divine grace and to pardon sin, is so important, that it demands further consideration. Christians have believed in most if not in all ages, that to some holy men, and especially to ministers of the gospel, Christ has given authority, in certain circumstances, to declare forgiveness of sins, as well as to dispense spiritual grace, or in other words, to " minister the Spirit," •'' or bestow " the gift of the Holy Ghost." * This instrumental authority, sometimes termed the power of I he keys,^ is spoken of in tlie New Testament as both promised and exercised, and is implied in many of the addresses of our Lord to his disciples." The ministry of the word, the laying on of hands, and other religious services, are alluded to in Scripture as outward means employed in these sjjiritual operations ; which also are often wrought immediately through the Holy Spirit. Man is alwayn ' Letters on Toleration. ' Howe's Episcopacy. *Gal. iii. 6 4 Acta viii. 18. * Matt. xvi. 10. " Matt, xviii. 19 ; John xx. 23. u 2 100 EPISCOPAL ORDINATION. [Chap. 14. represented as the mere instrument — God as the great con- descending Agent. Without his Holy Spirit, man is dark and powerless ; he knows nothing and can do nothing in divine things. This Spirit alone is his light and strength^ and if he abide not under its influence, if he be not believing, holy, watchful, he has "neither part nor lot in the matter.'' Money or power cannot procure it, talents or learning cannot command it, nor can any performance of liis fellow -men supply his own deficiency. It is the belief of many persons in some Christian commu. nities, both papists and protestants — and their acknowledged formularies of doctrine support the belief — that their bishops and ministers alone, being rightly ordained, possess this power ; that it has been handed down to them from one generation to another ; that it is still transmitted indelibly through the impo- sition of hands and prayer ; and that even faith and holiness are not absolutely necessary. By the administration of one rite, the ministers assert that they are empowered to plant the seeds of divine grace even in infants ; to take away that original sin which they believe to exist ; and to make them, by a spiritual birth, new creatures, partakers of a fresh life, children of God, and inheritors of the kingdom of heaven. Through another rite, their bishops undertake to confirm and strengthen this life. By a third, the ministers profess to renew it, in those few persons who receive the ceremony. And finally, by another, forgiveness of sins is assumed to be imparted to the dying. This great spiritual authorit}'- is, according to the views of many, exerted by such ministers or priests in the use of the prescribed rites under all circumstances, except those of mortal sin or unworthiness in the recipients ; ' while, according to the views of others, the result is nullified by moral impediments on either side. The authority is claimed as one, Avhich men ordained or appointed by others acquire a divine right to exer- cise ; and which they may use or not : the consequences being, the imparting of spiritual life to the people, or the withholding of it from them, and therefore intimately afi*ecting their eternal salvation. If such an authority be possessed by any body or succession of men, it must be pronounced to be an extraordinary endowment ! Other Christians however believe — and the author avows ' Twenty-sixtli Article, Anglican Chiu'ch. AUTHORITY OF CHRISTIAN MINISTERS. 101 liimself to be one of these — that although man, through the aid of divine grace, may often promote the edification of those around liini, yet the spiritual life and eternal salvation of eacli individual are necessarily depondent, not on the will and perfor- mances of any of his fellow being?;, nor on the reception of particular ccrenionics ; but on true individual faith in Christ, as the Saviour of the world; this faith necessarily producing obedience to his divine grace, which has appeared to all men, teaching them to forsake sin and to live in holiness. They believe that Cluist died for all men, as an atonement for the sins of all, and that this grace or Holy Spirit visits all immediately, so that all are made responsible and left without excuse; but that often it is imparted and more powerfully impi'essed through the instrumentality of true ministers of Christ, and of other holy persons possessing the spirit of the apostles ; that such are enabled, as his humble dependent ser- vants, not in tlieir own wills, ])ut in submission to the divine will, to speak and act in demonstration of the spirit and of power, ami to communicate the same to others who receive their ministrations with believing hearts, as well as to comfort them in the hope of divine forgiveness : but that these holy instru- ments and Christian ministers, if they abide not in Christ, if they depart from the faith and hope of the gospel, whatever their former experiences or outward succession, become spiritually dead, losing all true authority in the church, as well as their own hope of salvation. Tiie scriptures testify that any living power, which such are permitted to possess, dwells only in them- selves " as in eartlien vessels," and not by any personal or othcial adherence; so that all such excellency and treasure must be confessed to be of the Lord and not of man. Now it may be fairly asked. In which of these two classes of doctrine is there presumption or fanaticism, danger of spiritual pride, or inconsistency with the New Testament, and with the gi-eat fundamental doctrines of the iusufhcicncy and worthlessness of merely luiman and external qualifications, and of the necessity of living faith and personal holiness? Can any man safely presume on having obtained, by purchase or through a mere ceremony or succession, an absolute and indcleasiblc right for life, either in himself, or as the minister of Christ, to forgive sin and to confer divine grace ? Or rather should not all 102 PRESUMPTION OF MINISTERS. [Chap. 14. men^ however highly and spiritually gifted by God, or however ordained or honoured by man, always remember that, through unbelief or hardness of heart, they may lose their spiritual life and vii-tue, and may themselves be cast away ? Is not the presumption which has been spoken of, unless it can be excused on the ground of unwilling ignorance, a strong- proof in itself that such have not that Spirit or grace, which they so vainly claim to themselves an exclusive authority to confer ? Fearful are the consequences to any religious community, whose ministers and other influential persons forget their entire dependence from day to day on the great spiritual Head of the church, and presume on a supposed divine right, an imaginary apostolic succession, and an external ceremony ! W'c can scarcely suppose such presumption to be exceeded, except in another case of superstitious priests, who claim to them- selves a startling power, by a certain process of consecration, to create the Deity himself under the form of bread and wine, and to present him to the people for adoration. Well may Mahome- dans and Heathens be shocked with these profane pretensions on the part of Christian ministers ! Those who have become involved in such flagrant errors, have strong claims on the com- passionate interest of their fellow-Christians, while the errors themselves are judged and condemned. CHAPTER XV. THK TULi: MINISTKHS Ol" CllKlST, IIOWEVEK CIRCUMSTANCED AS TO HUMAN LKAUNIXG OR APPOINTMENT, AND WHETHER MALE OR FEMALE, ARE QUALIFIED, CALLED AND COMMISSIONED BY HIMSELF. Our Lord assiu'cd the Jews that he came that tliey might " liave life, and that they miglit have it more abimdantly."' The Apostle Paul also declared of him that " when he ascended up on high, he led captivity captive, and gave gifts unto men ; and he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers ; for the perfecting of the saints, for the -work of the ministry, for the edifying of the body of Christ."^ Again he says, " Now there are diversities of gifts, but the same Spirit : for to one is given by the Spirit the w ord of wisdom, to another the word of knowledge by the same Spirit, to another faith l)y the same Spirit, to another the gifts of healing by the same Spirit, to another the working of miracles, to another prophecy, to another discerning of spirits, to another (livers kinds of tongues, to another the interpretation of tongues ; Init all these worketh that one and the self-same Spirit, dividing to every man severally as he will."'^ These imd many other passages of the New Testament show what the call to the ministry and the qualification for it were, in the jirimitive Christian church ; cxhil)iting a pattern to after ages of those spiritual preliminaries, which remain to be necessary to the present day. All true ministerial ability must still be derived, through the Holy Spirit, from the great Head of the universal church, and this constitutes the absolute suilicicncy of such a qualification, without certificates of human learning or formalities of appointment by man. Doubtless learning is very good and useful, when rightly estimated and employed ; and the approbation of fellow-believers is desirable, expedient, and I .lohu X. U>. = Eph. iv. 8, 11, 12. 3 1 CW. xii. 4— 11. 104 QUALIFICATIONS FOR THE MINISTRY. [Chap. 15. entitled to deference and respect : but still these are matters comparatively of second importance ; a divine call and quali- fication, or the absence of them, being the first consideration — the grand distinction between the true ministry and the false, the living and the lifeless, the edifying and the unprofitable ; which it is of the greatest moment ever to keep in view. The highest human learning and exaltation, if not possessed and ex- ercised under divine influence, produce self-esteem and depend- ence, and frustrate, instead of promoting, the great work of true, efficacious gospel ministry. " That which is born of the flesh is flesh, and that which is born of the Spirit is spirit." " For what man knoweth the things of a man^ save the spirit of man which is in him ? Even so the things of God knoweth no man, but the Spirit of God.^'^ Unless the soul be enlightened from on high ; unless the call of the Divine Master summon, and the influence of his Holy Spirit from time to time accompany and prepare for labour in the spiritual harvest of the world, vain will be intellectual talents and learning for this great work. Professors may educate and appoint, dignitaries may lay on their hands, or popular assemblies may elect and applaud ; but all this will be only solemn mockery, unless the great Head of the church choose and send forth, and the unction from the Holy One — the di\ane anointing for the work — prepare and attend the minister. Where these are wanting, the language will still be applicable, " Behold, all ye that kindle a fire, that compass yourselves about with sparks ; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow.^^^ Awful is the warning contained in the declaration of Christ : " Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name cast out devils, and in thy name done many wonderful works ? And then Avill I profess unto them, I never knew you ; depart from me ye that work iniquity !"* " The meek ministers of Christ," says Wicliff'e, " have, by a special gift of God, knowledge and mind to preach the gospel ; neither is it lawful for a bishop or any other man to let or hinder them, lest thereby they should let the word of God, that it have not free course." " Priests," said he, " may best go iJohniii. 6. MCor. ii. 11. ' Jsa. i. 11. ^ Matt. vii. 22, 23. MOTIVKS FOK Tin: MINISTRY. 105 iind dwell among the people, without challenging of men, wlioie tlu'v may most profit, and in convenable time come and go, after stirring of the Holy Ghost, and not be bound by sinful men's jiwisdietion from the better doing. "^ Robert AVimblcdon, a zealous minister, in a discourse deli- vered in 13S9, on the text, "Tjie kingdom of heaven is like to a householder," inquires thus of each of the priests: — " How hast thou entered? Friend, how enteredst thou hither? AVho hrovight thee into this oflice ? — truth or simony, God or the devil, grace or money, the tlesh or the Spirit ? Give the reckon- ing, if thou canst. If thou canst not, I rede [or advise] that thou tarry to learn, for perhaps one night thou shalt be called. Hast thou entered by calling, or by thy own procuring ? for that thou wouldst travail in God's gospel, or that thou wouldst be richly arrayed ? Answer now to thine own conscience, as thou wouldst answer to God.'" Without presuming to pass judgment on individuals, or on religious communities — for to their own master they must stand or fall -the author desires to plead only for such ministry, under whatever denomination or circumstances it maybe found, as proceeds from a divine call, and is exercised mider the fresh sense of that duty or "necessity,"^ which the apostle Paul felt to be laid upon him to preach the gospel. By whatever instru- menls and under whatever circumstances this living gospel ministry is exercised, l.e desires its encouragement, and humbly rejoices in greeting it with the salutation of " God speed !" Though not essential to the main question, the qualification and call of Christian women for the work of the gospel ministry, and their exercise of such a vocation, are closely connected with the subject. In the Old Testament, as well as in the New, instances are recorded, of eminent females who were largely endued with spiritual gifts, and who exercised them publicly for the good of others. Such were ^Miriam, Deborah and Huldah ; Elizabeth, Mary and Anna; with others "whose names are" declared to be "in the book of life."* Among the blessings predicted in early ;iges of the world, to be bestowed upon the Christian church, a larger and more general diflfusion of tlic gifts of the Holy Spirit appears to have ' (Jiliiiu'.s Life — "Why luaiiy priests have no benelia*.s." ' Fox's Acta and Mon. vol. i. • l Cor. \x. 16. * ThU. iv 3. 106 THE CHRISTIAN MINISTRY OF WOMEN [Chap. 15- been prominent. And on the day of Pentecost, we find the Apostle Peter thus testifying to the fulfilment of one of these predictions, " This is that which was spoken by the prophet Joel, It shall come to pass in the last days, saith God, I will poui" out of my Spirit upon all flesh ; and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams ; and on my servants, and on my handmaidens^ I will pour out in those days of my Spirit, and they shall prophesy."^ The expression of "the last days " clearly refers to the gospel dispensation, which is to continue to the end of time, — being the one everlasting cove- nant between God and his people. Thus the prophet Isaiah declares, "This is my covenant with them, saith the Lord, My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever.'^^ The visitations and gifts of the Holy Spirit, though often difterent in measure and in character, being extended through the gospel day to the various classes, ages and sexes ; and " male and female, bond and free " being " all one m Christ Jesus," ^ it clearly follows that women, as well as men, may be rightly called to the sacred work of the ministry. Such was the case in the apostolic age; and Paul, while he forbade women to talk, converse or ask questions in the church, gave directions with respect to the covering of the head when they were engaged in prayer, and in prophecy or ministry.^ Several instances are also referred to by the sacred writers, of women who " pro- phesied," and by the same apostle, of others who "laboured with" him "in the gospel ;"5 so that we cannot doubt that, in that pure period of the Christian church, this practice was fully recognised and encouraged ; and that it is a pattern to be fol- lowed in the present day by such as receive the needful qualifi- cation by the Holy Spirit. This question demands the deep and serious consideration of professing Christians. Through the prohibition of the exercise of this spiritual gift by females, much loss has evidently been sustained by the Christian churches, in respect both to public and social minis- ' Acts ii. 16—18. ' Isaiah lix. 21. 3 Gal, iii. 38. * 1 Cor. xiv. 34, 35 ; xi. 4, 5. ' Acts xxi. 9 ; Phil, i^ . 3. MINISTRY OF WOMEN SUPPORTED HY MANY. 107 trutions, and to the religious character and weight of the sex. No good reason exists for supposing that their calling to this dignified service was, like the power to work miracles, limited to tiie first age of the church ; for if all are one in Christ Jesus, why should we set bounds to the gifts and calling of God, and thus at once exclude from the public work of evangelization one lialf of his rational creatures ? Many of them He has endued in a remarkable manner, from age to age, with ability and willingness to speak well of the name of Christ ; and with great persuasive- ness, authority and effect to advocate his holy cause. This too has been accomplished, without subtracting any portion from that true modesty which is the great ornament of woman ; on the contrary, it has tended to an elevation and benignity of character, both graceful and eminently useful to religious and civil society. That these views prevailed before the general breaking forth of the Reformation, is proved by many witnesses. The jNIon- tanists had been noted at an early period for allowing this liberty, and it is said to have been common among the sects termed heretics,' constituting probably one of the grounds of this degrading appellation. Pope Martyn, in 1440, issued a general order, that all suspected persons should be examined, whether they believed it " lawful for any lay persons, whether men or women, to preach the gospel :'^ " thus showing the pre- valence of such a sentiment. Among many by whom it was held, John Lambert, an English reformer, being asked at his examination in 1538 the same (piestion, answered thus : — "In my opinion it is meet for none to preach openly the word of God, except they be chosen and elect thereto, either by God, or solemnly by men, or both. Yet 1 say that, in time of great necessity, lay people, both men and women, may preach ; as the apostle speaks in writing to tlic Corinthians, of women praying and prophesying. To this accords the prophesy of Joel, " I will pour out my Spirit upon all flesh,"'* ice. TIjus also did Anna tlie prophetess and the A iigin ^lary give thanks unto (iod." ^ Hanger, a Norwegian reformer of very spiritual news, to- wards the close of the last century, maintained that all who felt ' Bingham's Christ an .fUitiquitie.-i.xiv. 4, .*). " Vdx'h Actwand M"ii. v<.l. i. ' Il.i.l. vf.l. 2. 108 DEACONESSES OF THE ANCIENT CHURCH. [ChajJ. 15. an inward call, including women, were entitled to preach. • The Duhobortzi, a numerous body of Christians in Russia, act on the same opinion, and allow the ministry of females, asking, as a reason for it, whether women have not enlightened understand- ings as well as men." George Benson, Bishop Pearse, John Locke, and Adam Clarke, in their notes on the first Epistle to the Corinthians^ all maintain that the call of women to public prayer and to the ministry of the word is clearly deducible from the Apostle Paul's remarks, in the eleventh and fourteenth chapters. In the ancient Jewish synagogues, the hearers were allowed to ask questions for information ; but the adoption of this practice by females in the Christian church was forbidden by the apostle, as tending to confusion.^ The Deaconesses of the ancient church were recognised as a distinct spiritual class; and whether their example have any bearing or not on the present subject, they may with propriety be referred to here. They were sometimes called "widows," being usually chosen from such ; at other times they were known as "^^ female elders or presbyters." None were admitted as deaconesses, in some churches, under forty years of age; in others," fifty or sixty was the age prescribed. Phebe, mentioned in the Epistle to the Romans, chap, xvi., as " a servant or deacon of the church (in the old translation, ' a minister of the congregation') at Cenchrea,'^ is considered by some to have been of this number ; and they appear to have existed as a class from the Apostolic age. They were looked upon as the female part of the clergy, and were appointed or ordained in the same manner as men, by the imposition of hands. The prayer used on the occasion, and quoted in that ancient work, the feigned Apostolic Constitutions, concludes thus — "Look down also upon this thy handmaid, and bestow on her the Holy Ghost, that she may worthily perform the work committed to her, to thy honour and to the glory of Christ." They were not permitted to officiate as priests, except among some of the Montanists. Indeed great jealousy evidently prevailed, lest they should trench on the privileges and duties of the male officers of the church. An ancient writer terms their service 1 Forrester's Norway. ^ Piukertoii's Greek Church. ' Fox's Acts and Mou., vol. ii. DEVOTEDNESS OF CHRISTIAN FEMALES. 109 the " private ministry of the word." It was chiefly confined to their own sex, whom they assisted in the rite of water baptism, ill administering unction, and in previously catechising and instructing female converts. They also visited women who were sick or distressed, ministered to the wants of the prisoners and martyrs, attended the women's gate of the places of worship, and generally presided over their own sex. AVJien exaggerated notions of the dignity of the clerical order began to prevail, offence was taken against the practice of ordaining deaconesses. They subsisted, however, in the Greek church till the latter end of the twelfth century, but in the Latin churches were generally discontinued at earlier periods.' Numerous instances of eminent Clmstian women, in different ages and countries, might be adduced both from inspired and imiusj)ired history, in proof of the value of their sernces in the cause of Christ. Many females of various denominations, some with the pen, and others with hallowed lips, have pleaded " for the faith once delivered to the saints," - and the successful result of their devoteduess lias shown that their labours have not been in vain in the Lord. Not less than fifty-five faithful and devoted women are recorded to have been burned in the reign of Queen jNIary, being about one-fifth of the whole number, who preferred Christian principle to life itself. The pious wives of missionaries have often rendered valuable services to the infant churches in heatlien lands, and contributed largely to build them up in the faith of the gosj)el. Rehgious females might, it is believed, with great advantage be encouraged to take a more active part in the disseiiiination of gospel truths, both at home and abroad, as the Lord may in- fluence their hearts, and qualify them for the work. How much more consistent with Christian duty ai'c engagements of this kind, and duties of active benevolence, than seclusion in pro- fessedly religious liouses, there to languish and pine away in unnatural celil)acy and listlessness, or than the waste of their time and energies in frivolous dissipation ! For every talent which the great Head of the church has bestowed on each, whetlier male or female, as well as for every impediment thrown in the way of its right occupation, lie will surely require an account hereafter ! ' Neander'g History. Bingham's Christian Antiquities. • Jude iii. CHAPTER XVI. THE MINISTERS AND OTHER SERVANTS OF CHRIST MUST COM- MEND THEIR DOCTRINES BY FORBEARING CONDUCT. There is no truth more conspicuous in tlie New Testament, than that Christianity is a religion of the heart and of the life, not merely of the tongue. If the practice set forth the beauty and purity of Christian principles, the voice will add its echo with a full effect ; without the former, it can only prove, even in its highest powers, " as the sounding brass or the tinkling cymbal.'^ i The true ministers of Christ may be pronounced to be those, who, having experienced a call through the Holy Spirit, illustrate and commend, both by conduct and by lan- guage, the pure and heavenly gospel of their divine Master ; endeavouring in humility, charity and faithfulness, to fulfil the sacred trust. They must daily cherish the influence of the Holy Spirit as their guide '^ into all truth," " and suffer it to be the governing principle of their lives ; not on the one hand, holding " the truth in unrighteousness," ^ making a good pro- fession of sound doctrine, but dishonouring it in practice ; nor on the other, content with a moral life, while error of faith deadness of affection, or unsound extreme notions operate like a canker in the heart. Man may often feel incompetent to judge of the call ; but the e\idences or fruits, both as to ministry and general conduct, being of a more obvious and palpable nature, may be within the reach of his spiritual perceptions. The means employed by the servants of Jesus Christ, whether in the ministry or in other stations, in order to promote his kingdom, are and must be of a spiritual, uncompromising, yet convincing nature, full of humility and love, like those which he himself employed when he walked among men. Their " weapons are not carnal, but mighty through God." 4 They will be found ' 1 Cor. xiii. 1. ^ John xxi. 13. ^ j^qj-^ j ^g^ i ^ q^^, ^ 4 DEVOTEDNESS OP CHRIST AND HIS APOSTLES. Ill endeavouring " in meekness to instruct ' those who are in tlie spirit of opposition ;^ appealing to their reason and conscience, to the testimony of Holy Scripture, and to the witness for God in the heart. They will maintain a large degree of .candour and forbearance, with zeal and firmness. They will seek not their own, l)ut the things which are Jesus Christ's,'- and in the spirit and dispositions which he displayed. The New Testament abounds with illustrations of these prin- ciples, evinced in the perfect pattern of our Lord, and in the lives and precepts of his apostles. Disclaiming every idea of force and compulsion, Jesus, the Lamb of God, laid down his life for the sake of fallen, guilty man. Though Lord of all, he came in the form of a servant, but as the Prince of Peace, to conquer through suffering, to reign spiritually through temporal humiliation, and to set an example to his followers, that the cross faithfully borne is the prelude to the glorious crown. They gave evidences of the same unobtrusive, self-denying spirit, and were content to suffer all things that they might obtain a more glorious in- heritance, and extend the kingdom of their Lord and Master. Paul made a solemn appeal to the Ephesian ciders, that he had " coveted no man's silver, or gold, or apparel ; "^ that the labour of liis hands had provided for the necessities of liiraself and his companions ; and that he sought not the earthly substance of his hearers, but the salvation of their souls. " The servant of the Lord must not strive," said he, " but be gentle towards all men." The apostles conducted themselves, " not as lords over God's heritage, but as examples to the flock ;"* not as " having dominion over their faith," but, being filled with humility forbearance and charity, as " helpers of their joy."^ In vain will ministers of this day profess to be their true successors, unless inheriting their holy, humble aiul gentle temper of mind ; stedfast in the faith, but influencing by meek persuasion, " commending themselves to every man's conscience in the sight of God,"" and acting on the principle that tlie " wrath of man worketh not His righteousness."" This would keep down all ecclesiastical usurpation over the people, whetiier in established or in voluntary churches, and produce a healtliful community of interest and action. The professed ministers of ' 2 Tim. ii. 25. ^ Phil. ii. ' Acts xx. ' 1 P.'ter v. .-J. ■2 Cor. i. 24. * 2 Cor. iv. ' James i. 20. 112 NECESSITY OF FORBEARANCE. [Chap. 16. Christ are bound often to consider what is the nature of the influence, which by example, as well as by doctrine, they are really commending to the people. Whether they are, like the apostles of old " ministering the spirit," " the gospel of God,"- or " grace to the hearers,"^ both publicly and privately ; or whether, on the other hand, through their own worldly-minded- ness, they are ministering to the self-love, the pride and the other evil tendencies of the unregenerate heart. The necessity of forbearance, and the evils of a contrary spirit, are clearly set forth by Locke. In one of his letters on tolera- tion, he says, '' This duty requires from ecclesiastics that they deprive not other men, which are not of their church and faith, either of liberty or any part of their worldly goods, on account of diflference in religion. It is not enough for them to abstain from violence and rapine and all manner of persecution. He that pretends to be a successor of the apostles, and takes upon him the office of teaching, is obliged also to admonish his hearers of the duties of peace and goodwill towards all men, and dibgently to endeavour to allay and temper all that heat and unreasonable averseness of mind, which any man's fiery zeal for his own sect or which the craft of others has kindled against " those who differ. How greatly are the labours of faithful missionaries frustrated among the heathen by the ill conduct towards them of professing Christians, both nationally and individually ! In vain do we attempt to convert them to a religion, the general fruits of which, in their experience, are pride, avarice and oppression ! One war nullifies in the sight of a whole nation the effects of all the Bible and missionary institutions. The Christian who leads a holy beneficent life among them is an effective missionary, whether he preach or be silent ; for nothing wins so powerfully as consistency, kindness and disinterestedness ! • Gal. iii, 5. =Eom. xv. 16. 3 Ephes. iv. 29. CHAPTER XVII. THE EARLY CHRISTIAN CHURCH ; ITS ADOPTION AND UNION WITH THE STATE BY THE EMPEROR CONSTANTINE. The primitive Christians, having been called out of the spirit and motives of the worid, were a distinct and separate people, neither possessing nor striving to obtain secidar support. On the contrary, they were exposed to the hostility of those around them, and were outwardly defenceless, if the lloman emperors or governors chose to persecute them. Their reliance was on a power and a wisdom superior to those of man ; and believing that "tlie friendship of the world" was "enmity with God," ' they carefully withstood and rejected its influence, in submission to the restraining Spirit of Christ. The apostles and early ministers went forth teaching, and preaching the kingdom of God. They disclaimed dominion over the faith one of {mother, and the craft of woridly policy; publish- ing the gospel freely, and not ashamed to provide by labour for their own necessities ; yet, when occasions required, feeling at liberty to accept the bounty of thcii- feUow believers, and to appeal to their gratitude and generosity : " If we have sown unto you spiritual tilings, is it a great thing if we shall reap your carnal things ?" - Primitive Christianity was propagated, not by the arm of temporal power, nor by the aid of wealth or human learning, but by the virtue of the Holy Spirit directing and blessing the instrumentality of those humble and faithful men. They considered religion as a personal concern between each man and his maker, a matter of individual judgment, faith and conscience, which excluded all coercive interference of others. They were instructed to use the girdle of truth, the breastplate of righteousness, the shield of faith, the helmet of salvation, and the sword of the Spirit.^ The doctrine of compulsion was, as .Jameaiv. 4. MCor. ix. 11. « Eph. vi. 14. 114 EARLY DECLENSION OF THE CHURCH. [Chap. 17. a means of promoting pure and undefiled religion^ wholly un- known to them, and belonged to another, a lower and a worldly system. At the same time strong intimations were given by the apostles, of the corruptions which should afterwards arise in the church. Thus Paul tells the elders of Ephesus, " I know that after my departure grievous wolves shall enter in among you, not sparing the flock." ^ And to others Peter predicts, '' Through covetous- ness, they shall with feigned words make merchandise of you. "2 The primitive believers acknowledged no man to be head of the church. Christ himself, the stone rejected by the builders of this world, was the foundation and headstone of their spiritual house ; neither established nor cemented by worldly authority and considerations, it was founded on a basis more stable than that of human policy or power, and its objects were far superior to those of political or civil institutions. Great were the persecutions which the early Christians suf- fered from several of the Roman emperors. These however could not totally suppress the truth, though they tended to check its apparent progress. " The blood of the martyrs " proved indeed, in various ages, " the seed of the church ;" so adapted is the influence of adversity to lay low the natural pride of man, and to foster the growth of vital religion. The favour and pri-^dleges granted to the Christians by other em- perors, though hailed thankfully as a great relief to their temporal condition, did not prove equally conducive to their advancement in humility, faith and holiness. Very soon after the times of the apostles, the declension, which had been foretold, began gradually to creep in; the ministers and bishops usurped the authority which the church at large had been accustomed to exercise; superstition took the place of true devotion ; and the profession of Christianity became by degrees gi'eatly debased, both in faith and practice. Jewish notions on the one hand, and those of various sects of heathen philosophy on the other, obtained a strong hold, and led to cor- ruptions and divisions. Vain traditions, fabulous stories and pretended miracles found a ready acceptance, and at length the holiest offices were mostly filled with ignorant, designing, and covetous ecclesiastics. The people, " having itching ears, ' Acts XX. 29. "^ 2 Peter ii. 3. constantine's favour to the church. 115 heaped to themselves teachers,"i who gradually exchanged the simplicity and lowliness of the carpenter and the fisherman for the pretensions of tlie Robbies, or the oratory and casuistry of the philosophers, and arrogated to themselves independence and lordship. Constantino the Great obtained the full possession of the throne in the year 324; and his measures have proved, in many respects, more injurious to the cause of Christianity than those of any emperor that preceded him. He gave early indications of a desire to protect and favour the Christians, which, after their many severe afflictions, they naturally accepted in the most grateful manner ; and for a time he granted to all his subjects, Avhcther Cliristians or heathens, the full possession of rehgious liberty. At length, embracing the profession of the newreligion, he became extremely zealous in his endeavours to promote it. With this object in view, he lost sight of the liberality which he had before evinced ; and being impressed with the folly, super- stition and impiety of heathenism, he employed at first earnest exhortations, and afterwards all the force of his imperial autho- rity, to induce his subjects to forsake the ancient worship and to adopt the Christian faith. He greatly encouraged the augmentation of the chui'ch revenues, and enacted a law, that any one might bequeath what part of his goods he pleased to the holy catholic church. Through the avarice of the clergy, this laAv soon led to great abuses, and many poor heii's were defrauded of their just rights. Constantino also settled upon the ministers a standing annual allowance out of the public treasury, and is said to have allotted to them a regular supply of corn from the granaries of the state in each city.^ Thus Christianity was established as the religion of the empire, about the year 328 ; and its profession acquired all the protection and advantages which secular power could bestow ; furnishing to after ages an example of the union of political and religious authority, which they have been but too ready to imitate, and which constitutes the main subject considered in this treatise.^ Bishop Newton remarks, that " Constantino's protection and favour of the Christian church contributed little to the spiritual ' 2 Tim. iv. 3. * Bingham's Christian Antiquities. ' Ecclesiastical Historians generally. i2 116 IMPERIAL FAVOUR PROVES INJURIOUS. [Ckop. 17. graces and virtues of Christians, though it added much to theii' temporal prosperity. It enlarged their revenues, and increased their endowments, but proved the fatal means of corrupting the doctrine and relaxing the discipline of the church. It was attended with this peculiar disadvantage, that many clave to them with flatteries, becoming Christians for the sake of the loaves and the fishes, and pretending to be of that religion, only because it was the religion of the emperor. Eusebius,^ who was a contemporary writer, reckons that one of the reigning vices of the time was the dissimulation and hypocrisy of men, fraudu- lently entering into the church and borrowing the name of Christians Avithout the reality.^^^ "The Christian church had at first," says D'Aubigne, "like the azure river, a separate existence, a development of her own, and she was then comparatively pure. But, in the beginning of the fourth century, the half-pagan state became united to her, and this junction immediately threw into the heavenly blue of the church those muddy waters which deform her beauty. If you give political society a power over her, the evil becomes alarming. She will thenceforth have two principles of develop- ment, and be subjected to two contrary influences. How can such a society prosper ?"- Persecution by the power of the state quickly followed this union as a natural consequence, and was still in its character and efi'ects an evil engine ; though now it was professed, through mistaken views, to be used in favour of Christianity, while formerly it had been avowedly employed as a means of sup- pressing it. The zeal of Constantine on behalf of his newly adopted faith increased with years, and he issued several severe edicts for the forcible demolition of heathen altars, and for the prevention of their sacrifices and devotions. On the other hand, embracing with earnestness the superstitious notions and rites introduced into the church, he established or sanctioned various forms in public worship. Next, he proceeded to extirpate error and heresy, commanding all his subjects, who withdrew and worshipped separately, on pain of the destruction of their places for religious meeting and the confiscation of their property, to return to the authorised modes. These intolerant and unchristian ■ Life of Constantine, iv. 54. * Dissertation 17, part ii. ' England, Scotland and Ireland. HILARY AND ATIIANA8IUS REMONSTRATE. 117 acts were among the first fruits of that unhallowed union, by which an emperor, whose claim to the possession of true cliris- tianity is very doubtful, became, nevertheless, the ostensible head of the church. Its bishops and ministers had already, during the preceding period, gradually encroached on the privi- leges and functions of the members at large, creating themselves so many spii-itual lords. The infusion of the influence and wealth of the state, while it flattered and strengthened this ecclesiastical usiu-pation, proved the introduction of a new and foreign principle, incompatible with the spiritual genius of Christianity, and combating for lordship over the mind and conscience of the professing church. Most of tlie historians of Coustantine pass high encomiums on his many Christian wtues, because he honoured their profession of religion ^vith worldly power and privileges, advanced certain individuals to great distinction, and favom-ed the ptu-ticular views which they entertained. There were however in that church many strong and fear- less voices, that declared plainly to the succeeding emperor that whilst he was endeavouring by outward power to further Chris- tianity, he was injuring rather than aiding it— voices which set forth to the pscudo-christian ruler, who was confounding poli- tical with Christian \'iews, the principles of freedom of conscience and of faith, as they had been held by the first advocates of Christianity. Thus Hilaiy exclaimed, " With the gold of the state thou cloggest the sanctuary of God, obtruding upon Him what has been torn from the temples, or obtained by confisca- tion, or exacted by fines." Athanasius well remarked of the apphcation of force to rehgion, " It is a proof tliat they liave no confidence in their own faith, if they apply compulsion and constrain men against their will ; thus Satan, because there is no truth in him, breaks in with axe and sword, where he finds admission. But the Saviour is so mild, that he tridy teaches thus, " If any man will follow me," " he who toill be my disciple," &c., compcUing no one to wliom he comes, but knocking at the door of the soul, and saying, " open to me my sister." Jesus Christ compelled no one, when he pathetically said to his disciples, " Will yc also go away ?" i No circumstance in the ecclesiastical proceedings of those ' Neander's History, vol. ii. 118 rOXSTANTlNK THK UFAD OF THE ClURCH. [CflOp.lT . ai^?s appears to have been more injurious, than this viuiou of temporal aud spiritual power, iu its insidious ctfccts on the profession of the Christian religiou, from that time downward. The history of those effeets, during the reign of Constantinc alone, aft'ords a memorable example of the fatal consequences of this attempted union : and may be appealed to as a fair instance of its legitimate fruits. The expression, though a strong one, is used by some writers, that " Coustautine claimed and exercised the power, aud thus usurped the throne aud the prerogative, of G\)d." He frequently asserted that the care of the church was committed to him from heaven ; and the obsequious conduct of most of the bishops and ministers proves that they believed or at least encouraged the assertion. Thus persecuting and auti- christian practices weiv introduced. The ecclesiastics, already secularised iu spirit and aspiring to worldly pre-eminence, eagerly sought his esteem aud favour ; bartering their religious independence and conscientious integrity for the honours and privileges which imperial greatness could bestow ; while the idolativus priests flocked to the standard of the cross, equally e;u'nest to share iu the othces and favours of the new profession. Coustautiuc found the church au independent body ; he re- ceived it into strict alliance with the state, constituting himself its director and guardian, and combining in his own person the highest ecclesiastical with the highest einl authority.^ As head of the church he became the judge of heresy ; being the first who summoned geuenU ecclesiastical councils aiul presided iu them ; he issued edict*, aud published rescripts — ^^uot, as for- merly, to assiuv his subjects of religious liberty and impartial protection, but to denounce difl'crcuces of religious opinion, aud to threaten with severe punishments those who did not accord with his own \"icws of orthodoxy. •'Chiistituiity hanug become the state religion," saysNcaudcr, " the clergy received the same favour from Coustautine, as the heathen priests had formerly enjoyed, aud he decreed that they should be exempted fi-om all burdens of the state. The con- sequence was, that many, without any inwiu'd call or qualifi- cation for the office, were onlaincd as clergy, merely to procure this exemption ; by which meaiis the worst of men came to exeivise the holiest othees." * ' Waddiuglon's History. « History of Chmxh, vol. ii. CBN8URE8 OK CON8TANT1NK. Ill) The injury thus inflicted oji the cause of Christianity, wim in ail after aj^(* well characterized by Lord Cohham, a British iiobleiiian illustrious as an ardent reformer, who united a hi<;h spirit and uncommon parts and acquirements, with an authority and dignity which showed him to be the great man, under all his alHictions. Having spoken at his examination of the " venom " which Ijad been infused into the church, he was desired to exjdain the expression^ " I mean by it," said he, " the wealth of the church ! Wlicn tlic church was first cndowinl, as an author of your own pathetically expresses it, an angel in the air cried out, * Woe ! woe ! woe ! This day is venom shed into the cliurch of God !' Since that time, instead of laying down their lives for religion, as in the early ages, the bishops of Rome have been engaged in a constant scene of persecution, or in cursing, murdering, or fighting with cacli oth(!r." i The circumstance liere alluded to is noticed by some historians. The same sentiment and mode of expression in reference to Constantine, were adopted by several of the early reformers, who looked on him as the chief or first corrupter of the purity and simplicity of the church. Thus, a Polish hymn, written about 1450 in honour of AVicliftc, has these words, " Sylvester, the first Pope, derived his power from the dnigon Constantine, and diffused his venom over all the churches." ^ Constantine died in the year 33G, having enjoyed great honour ; and his memory was highly eulogized by prelates and historians whom he had advanced to dignity. The professing Christian church had now acquired a large degree of secular greatness ; but it is only too apparent that it had sacrificed, in a still larger degree, its genuine character and spiritual vitality. It may indeed be asserted, that true religion, finding little place amid the honours and luxuries of courts and palaces, retreated unperceived from contact and union with worldly grandeur, into the wilderness, the humble recesses of private life, and the retreats of unprivileged devotion ; leaving a large proportion (if nominal Chri.stians wilfully blinded as to tlieir own condition and loss. ' Uiluiu'h Life of Lord Cobham. * Reformation iu Euroix?. t CHAPTER XVIII. PRACTICAL ILL CONSEQUENCES OF PECUNIARY ENDOWMENTS ON THE CHRISTIAN MINISTRY AND CHURCHES. An endowment for Christian ministers, if it be of moderate amount, may appear on first consideration to be a harmless thing, and even productive of advantage, by rendering them respectable, capable of acts of charity, and independent of their heai'crs. But, besides the objection to all pecuniary compensa- tion — which will be considered in another chapter — a ministerial endowment, however small, is attended with this obvious and serious evil : — that it tends to convert the exercise of a spiritual gift, duty and calling, into a property, to be bought or sold, by simoniacal bargain and transfer, in some degi'ee like lands or goods. Instead of a sacred Christian requirement, a religious exercise to be undertaken from pure and disinterested motives, the ministry of the gospel thus becomes a coveted source of ascertained income. Through the operation of the system of patronage, every such office is vested in a certain individual or body, and constitutes a negotiable property, to be obtained by favour or influence with the great, and converted into a means of livelihood and personal aggrandisement. By the admission of the endowment principle, — by the first inlet of the specious provision, however small in extent, — the most holy office in the Lord's house is rendered venal, and its piire spiritual character is in danger of being lost. Thus the ministry, becoming a system of buying and sellhig, may be, and too often is, adulterated and polluted. Hence also originate constrained obedience and compulsory payments ; and the resort to the ai-m of civil power, to uphold the claims of the church. The spirit of Judas deeply insinuates itself into the keepers of the bag, originally provided for the poor of the flock. For it must be borne carefully in mind, that the great and only pui-posc which the primitive Christian church luul in view, in ILL EFFECTS OF ENDOWMENTS GENERALLY. 121 accepting the donations of its members, was to provide for the necessities of the poor. These, and not the ministers, were the objects of its endowments and care : poverty and not service was the recommendation to its bounty. If any ministers were re- lieved, it was not because they were such, but because they wanted other means of support ; and it was commanded that " if any would not work, neither should they eat." But this great original purpose of charity was gradually invaded and lost sight of. The ecclesiastics robbed the poor and pampered themselves with the spoil— a wrong which the reformation hitherto has not fully repaired, by restoring the property to its original objects. There is even some reason to fear that it has aggravated this part of the enl, by breaking up the religious houses, whose chief redeeming feature, in the midst of great error, was their hospi- tality and attention to the indigent ; the care of these not being provided for by the reformed churches. Wicliffe considered ministerial endowments to be the root of all the corruption among the clergy. He often lamented the luxury they occasioned, and used to wish that the church was reduced to its pristine poverty and innocence. He said of the monks and friars of his day, that they made property of ghostly goods, where no property may be ; and professed to have no property in worldly goods, where alone property is lawful.^ He asserted that "there is no greater heretic or Antichrist than that clerk, wliich teacheththat it is lawful for priests and Levites of the law of grace to be endued with temporal possessions." The evil of endowments consists chiefly in their application to the pecuniary support of the 7ni,mtry. For promoting education for rcHeving the indigent, and for other charitable objects their aid is often vahiable. But if they once become settled or applied as mmistcnal stipends, the mischief is incalculable, by tlieir con- version into a species of property, encouraging tlie* simoniacal exchange of so much money for so much spiritual service • than which no one corruption is more full of danger to the well-being of a church and its ministers. Even for charitable objects endow- ments are very liable to be abused and misapplied, to demoralize the receivers, to discourage the exertions of private bountv and to render some of the finest offices of humanity cold and .infecljng acts. A lively and watchful interest is often best maintained, in ' Myers' aud GUpin'a Lives. 122 STILL MORE INJURIOUS TO THE CHRISTIAN MINISTRY. [Ghap.lS. objects which appeal to spontaneous benevolence alone, and which are conducted from time to time, according to the changing requirements of human society and affairs. Abundant are the examples which might be adduced, to show that even well re- gulated endowments may be subjected to restrictions and rules suited to one time, which may in another generation be found very ill adapted to the altered necessities of the people, and thus be cramped and impaired in usefulness. Smith in his "Wealth of Nations," prosecutes an inquiry, whether the public endowments, even for schools and colleges, have contributed, in general, to promote the end of their in- stitution ; whether they have encouraged the diligence and im- proved the abilities of the teachers ; Avhether they have directed the course of education towards more useful objects ? To this inquiiy he thinks it not difficult to give at least a probable answer, and that answer is decidedly in the negative, as proved by investigating the effects observable.^ If this be true as respects foundations for educational or charitable piu'poses, how much more powerfully are the same evils likely to arise from endowments for spiritual services ! What corruption of motives, what coldness of heart, what defi- ciency of zeal, what laxity of attention, what inertness and pride are in danger of being thus introduced, to the degradation of the ministerial character, the loss of the spiritual efficiency, and the incalculable injury of religion. Do not the command and the promise apply to richly endowed churches, as well as to the rich young man formerly ? " Sell all that thou hast, and give to the poor, and thou shalt have treasure in heaven, and come follow me.'^^ But, apart from all considerations of expediency, and on in- comparably higher ground, the Christian chiu'ches have the plain instructions and example of our Lord and his Apostles for their guide in this matter, if they hsten, without prejudice and covetousness, to their wholesome, simple teaching. The whole tenor and spirit of the New Testament are utterly opposed to the system, which makes the ministry of the gospel a trade to live by. " The clergy of an established and well endowed religion," says Smith, " frequently become men of learning and eloquence, I Book V. chap. 1. * Matt. xix. 21. TESTIMONIES AGAINST MINISTERIAL ENDOWMENTS. 123 but they are apt gradually to lose the qualities, whicli gave them autliority and influence with the people, and they have coni- inonly no other rcsoiu'cc on an emergency, than to call upon the civil magistrate to persecute, destroy or drive out their adversaries/'^ The objection to endowments would still exist in full force, if the ministers of all the diff'erent denominations partook of them. The evil in fact would be only increased. AYhere would such a course terminate ? Shall we endow the Catholic priest, the Unitarian minister, the Jewish rabbi, as is done in some con- tinental countries, and to some extent in the British colonies ? Or on the contrary, ought we not to withhold state endowments altogether, and leave what may be required for their own min- isters and services, to the spontaneous eflbrts of the respective churches ? \'ery plainly does Milton answer those, who contended that, if endowments should be abolished, the light of the gospel would soon be extinguished. " Most of all,'' says he, " are they to be shamed, who cry out with the distinct voice of notorious hire- lings, ' If ye settle not our maintenance by law, farewell the gospel ! ' Than which nothing can be uttered more false, more ignominious, and, I may say, more blasphemous against our Sa^-iour ; who hath promised, without this condition, both his Holy Spirit and his own presence with his church to the world's end/' ' " No sooner," says a modern writer, " did riches and honours, Satan's last and most prevailing temptations, flow in upon the church, than Christianity began to wear another aspect ; the hitherto inflexible spirit of its professors gradually softened into a conformity to tins world, and Christian simplicity gave way to earthly policy. Henceforward was to be seen great striving among ecclesiastics for the highest dignities and richest prefer- ments, and much contention about j)reccdcncy and jurisdiction. The disciple now wanted to be above his master, and the servant above his Lord. Nay, Christ's pretended vicar began to aspire at supreme sovereignty over princes, and to set the foot of church power upon the neck of royalty. " Under the declension of Christianity in sjiirit and jiowcr, the outward visible church, conscious that the Divine prc- ' lkM)k V. ohap. 1. » ('ousideratioUH on HirtiliugH. 124! RICHES CORRUPT THE CHURCH. [Chap. 18, sence was departed from her, and that she was no longer in general that pure, chaste, heavenly spouse of Christ, all glorious in gifts as before, began to deck herself in all the painted and pompous ornaments of a glistening outside worship. Magnificent temples, with much imagery and sculpture, were erected and beautified with all that man's art and device could project and execute. Costly vestments, gilded furniture, crosses of gold and silver decorated with precious stones, stately wax candles, &c., were introduced ; as well to feed the pride of man, as to make a sanctimonious show and supply the want of the true riches." ^ The especial attention of the reader is invited to the corrupt consequences, naturally flowing from the admission of this one specious principle of endowments, more subversive perhaps of true Christianity, than any of the other errors which invaded the church during the dark ages ; the confident hope must never- theless be cherished that, through the divine blessing on clear manifestations of the truth, and on enlightened Christian efforts, this reproach and stumbhng block will yet be rolled away from the threshold of Christendom. ' From preface to Sermons, &c., by T. Hartley, Northamptonshire, 1755. CHAPTER XIX. THE CHRISTIAN MINISTRY MUST BE FREE; BUT THOSE WHO PREACH THE GOSPEL ARE AUTHORISED TO LIVE OF THE GOSPEL. When out Lord sent forth his disciples to proclaim the glad tidings of salvation, among the few commands which he is re- corded to have given them, none is more prominent than this : " Freely (or gratuitously) ye have received, freely (or gratui- tously) give"^ or communicate. So that whether they preached the gospel, or healed the sick, or cleansed lepers, or cast out devils, or raised the dead, they were to do all without charge or pecuniar}- contract. But he also commanded them to pronde neither money, nor victuals, nor change of garments ; declaring that " the labourer is worthy of his meat or hire."^ If it should be objected, from the use of this term, that Christ encouraged a hired or hirehng ministry, it may be remembered that the words immediately preceding sufficiently explain his meaning, — " Eating and drink- ing such things as they ffive."^ These expressions and the con- text plainly show the spontaneous return, which alone he per- mitted to be accepted ; while, in another place, he describes the emolument and the great object of the service to be of a very different nature. — " He that rcapcth receiveth wages and gather- eth fruit unto life eternal."* Those who received " spiritual things " from the gospel mes- sengers, were exhorted not to be backward in supplying them with "carnal things," on the same principle as the Gentiles were urged to supply the " wants of the poor saints at Jerusa- lem ;" not as a fixed impost to satisfy covetousucss, but, " as a matter of bounty " to relieve all real " necessities." Our Lord's declaration, that he sent forth his messengers "as sheep in the midst of wolves," plainly inculcates the disposition suited to the work ; for though they were to be " wise as serpents," yet they • Matt. X. 8. 2 Mfttt. X. 10 ; Luke x. 7. ^ Luke x. 7. * .John iv. 36. 126 DISINTERESTEDNESS OP THE APOSTLES^ MISSION. [Chap. 19- were at the same time commanded to be "harmless as doves/" If any should refuse to receive or to hear them^ they were merely to shake off the dust of their feet^ and to state that they did so as a testimony against such. He gave them no authority to arrest or to prosecute, to compel or to levy ; but if they should be persecuted in one city, they were to flee into another. The apostle Paul declared it to be an ordinance of the Lord, " that they which preach the gospel should live of the gospel ;"2 yet he declined the exercise of " this power/' and did not disdain to travel on foot, and to labour with his hands for the support of himself and his coadjutors, assuring the Corinthians that he sought not theirs but them.^ The elders of Ephesus he exhorted that ''so labouring they ought to support the weak, and to remember the words of the Lord Jesus, that it is more blessed to give than to receive."^ From these and other passages in the New Testament, it may be fairly presumed that Christ established a free (or gratuitous) ministry, — one which should not be entered into for the sake of pecuniary emolument, or exercised as a trade or lucrative profession, but wholly removed from such motives, and to be undertaken from higher and purer considerations; yet with a provision for support when needed, which might permit even the poor to engage in it, when called thereto, and suffice for all, while performing the duty. Thus the Christian church would be free from the reproach pronounced by divine authority, even on that of the ancient Israelites where remuneration was allowed : " The heads thereof judge for reward, and the priests teach for hire, and the prophets divine for money : yet will they lean upon the Lord, and say. Is not the Lord among us ? none evil can come upon us."^ In the book of Acts is recorded a remarkable instance of one, who desired to partake of the spiritual power possessed by the apostles, and ofifered them money for that purpose, probably with the intention to exercise the qualification as a means of pecuniary profit. But strong and decisive was the rebuke addressed to him by Peter, for entertaining an idea so inconsis- tent with the whole tenor of the gospel : " Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in ' Matt. X. 16. 2 1 Cor. ix. 14. 3 2 Cor. xii. 14. 4 Acts XX. 35. ^ Micali iii. 11. COVETOUS MOTIVES FORBIDDEN TO MINISTERS. 127 this matter, for thy heart is not right in the siglit of God. Repent, therefore, of this thy wickedness, and pray God, if perhaps the thought of thy heart may be forgiven thee. For I perceive that thou ai't in the gall of bitterness and in the bond of iniquity !"^ What can be more clear than this instance of the utter contrariety, in the judgment of the apostle, between the com- munication of the gifts of tlie Spirit on the one hand, and the endeavour on the other to make a gain by such means, to con- vert them into a source of Uvcliliood and emolument ? Though this circumstance is often spoken of, yet the lesson which it conveys is too httle regarded by the professors and ministers of Christianity, and not suftered to operate as an awful warning against every such motive and practice ; so that there is still danger lest the language again go forth, you have " neither part nor lot in the matter.^' How eai'nest was the apostle Paul, that they who fill the sacred offices in the church should " not be covetous," or "greedy of filthy lucre;" but "sober, just, holy, temperate," and that believers generally, having food and rai- ment, should be therewith content !"- To bring the people into bondage, to devour them, to take of them, he denounced as signs of "false apostles, deceitful workers !"3 From the foregoing, and other passages to the same effect, it may be plainly infen-ed that the ministry must be under- taken only from a sense of religious duty, and a Cliristian concern for the salvation of the sovds of men. " Necessity is laid upon me," said the apostle to the Gentiles, "yea, woe is unto me if I preach not the gospel ;"* and further, " When it pleased God, who called me by his grace, to reveal his Son in me, tliat I might preach him among the heathen, immediately I conferred not with flesh and blood,"* &c. A liberty is doubt- less at the same time granted to such, to accept the necessaries of life which are freely offered to them while thus engaged. But if the motive to enter upon this high calling be mercenary, if the desire be to make a gain of godliness," with the view formerly expressed, " Put me I pray thee into one of the priests' offices, that I may cat a piece of bread ;"7 lamentable indeed is the degradation, and spiritually destructive may be the eflccts, ' Acta viii. 20, 23. ' Titua i. 7, 8. 3 2 C<>r. xi. 13. ' 1 O-r. ix. IG. 5 Gal. i. 16. •"• 1 Tim. vi. .0. 7 l Sain. ii. 36. 128 MINISTERS TO BE CONTENTED AND TRUSTFUL. [Chap. 19- not only to the individual himself, but to those also who are the objects of his ministrations. Even the system of paying missionaries, for spiritual labours among the heathen, well deserves serious consideration; since it furnishes a precedent to these poor people, which may be very injurious to their future interests, both spiritual and tem- poral. If such labourers — highly gifted, devoted and zealous as many of them are — would place themselves more on a level with the simple natives among whom they reside, and regard them as brethren, being content to labour towards their own maintenance, they would more fully conform to apostolic ex- ample, and produce a better influence and effect, by affording patterns of greater disinterestedness and self-denial. But, alas ! how can great success be expected among uncivilized tribes from the labours of the missionaries, while the general behaviour of Christians affords the people a ready answer to the strongest appeals of these labourers. When the ministers are maintained in ease, without labour for temporals, and hold the rank of spiritual and secular rulers among the people, there is great danger of their departing from the spirit of gospel moderation, and adopting a worldly ambitious system of aggrandizement, relying entirely on the toils of others, — proceedings which are not likely to commend them or their doctrine to the hearts and consciences of their hearers. If worldly occupations have their evils, the want of occupa- tion has its evils and snares also. Moderate secular employment creates sympathy with those who have to toil, gives a useful knowledge of the affairs of common life, and keeps the mind as well as the body in a healthy tone. Were there more of a disposition generally among ministers of religion, "having food and raiment, therewith to be content,"^ to cultivate a trustful reliance on the goodness and care of divine providence, to be satisfied with small things and lowliness of station, setting examples to the churches of moderation and contentment; there can be no doubt that He who watches over " the lilies of the field,^' and whose are " the cattle upon a thousand hills,^^ would, from time to time, sufficiently provide for their real necessities. Rich endowments and emoluments have an evident tendency to counteract this exercise of lively ' 1 Tim. vi. 8. NECESSITY OF A FRKE OOSPEL MIMSTKV. 129 faith and liuinble dependence, and to produce incalculable evils. In many places of protestant worship, great pains arc taken, and various modes resorted to, to raise an income for the minis- ters. The houses, instead of being free for all, are to a large extent divided into pews, whicli are let at certain rents; the collections are frequent and heavy, and the regular payments from members are rigidly claimed. When will ministerial ser- vices be rendered freely " without money and without price," from the sole love of God and of his holy cause ? Even the popish churches are much more free from distinctions between the rich and the poor, notwithstanding their many pecuniary exactions. ^loncy, money, money, is too much the object, and that almost everywhere ! And truly it is not ministers only, but the professing churches at large, tliat liave suffered declension and loss in this respect, by setting an undue value upon temporal possessions and making them the object of eager pursuit ; while, the things that belong to another world are in danger of obtaining only a secondary place in the thoughts and affections ! Yet how can we be sufficiently grateful to the gi'eat Head of the church, who deigns to stoop to man's low and degenerate state, to compassionate our many errors, and to grant his bless- ing at times on feeble ministrations, and on sincere though weak endeavours to advocate his cause ! Or how can we be enough on the watch against a distrustful mind, and presump- tion on the divine forbearance ; lest it be said of us, as of certain prophets of old, " I sent them not, nor commanded them ; therefore they shall not profit this people at all, saith the Lord!"» Wicliffe maintained that " every man is a priest, and that we need no other priest to be a mean ; also that no man may be hired to pray " for another. He zealously denounced the worldly greatness and wealth of ministers of religion, recom- mending simplicity, poverty .ind disinterestedness, as essential qualifications for preachers of the gospel. It was one of the doctrines held also by William Tyndal, *hat no man might be hired to pray. " To pray for one another," he says, " we are equally bound ; and to pray is a thing that we ' .ler. xxiii. 32. K 130 MOVEMENTS IN FAVOUR OF A FREE GOSPEL MINISTRY. [Chap. 19. may always do, whatsoever we have in hand. No man may hire another to do it ; Christ's blood hath hired us already."^ In these views others of the Reformers united. Several interesting movements to encourage a gospel ministry free in every sense of the word, are in progress at the present time in various parts of England, as well as on the continent of Europe. May their promoters keep under the Christian spirit of meekness and charity, while they pursue the object with zeal and devotedness. And may the period soon arrive, through the blessing of the Most High, when the ministers of religion in every Christian community shall be able, without self-con- demnation, to adopt the inviting language of the evangelical prophet speaking in the name of the Lord : — " Ho ! every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat ; yea come, buy wine and milk without money and without price ! Wherefore do ye spend money for that which is not bread, and your labour for that which satisfieth not ? Hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear and come unto me, hear and your soul shall live, and I will make an everlasting covenant with you, even the sure mercies of David."^ ' Fox's Acts and Mon. * Isaiah Iv. 1, 2, 3. CHAPTER XX. ON tithes; their origin, history and changes; the testi- monies AGAINST them, &C. Of all the endowraents and revenues of professed Christian churches, those in the East excepted, tithes have generally con- stituted tlie principal part. Some account of them, therefore, and especially of their introduction in the dai'k ages, becomes necessary in this treatise. 1*^ Section. — Of Tithes before the coyning of Christ. Both reason and religion teach us that it is the duty of every indi\-idual, to appropriate some portion of his substance to the service of God, and to the benefit of his fellow-men. Hence arose, at a very early period of the world's history, frequent sacrifices, as well as consecrations of worldly goods, for the ministrations of religion and for works of charity; especially after particular occasions, in which divine mercy and protec- tion had been eminently witnessed. No claim for tithe, or an exact tenth part of produce, profit or income, is to be deduced from the law of nature ; nor is there any moral or universal reason for contributing that or any other specific proportion. Religious and charitable objects being many and various, and none of them possessing an inherent or absolute claim for sup- port, to the exclusion of others ; all sucli objects are to be con- scientiously estimated by each individual, in order to guide his own contributions. Sacred hilton,' relates, that when Abram was returning from his victory over the four kings, Mclchisedck, the king of Salem, who was the priest of tlie Most High God, brought forth bread and wine for him and for his young men, and blessed him ; and that Abram gave him a tithe of the spoils.^ Jacob also made a ' fien. xiv. 18, 20. k2 132 EARLY DEDICATIONS OF TENTHS. [Chap. 20. VOW at Bethel, that if God would be with him, would prosper him, and bring him back in peace, of all that should be given him he would give the tenth unto God.^ These are the only notices which we have on record, of the special devotion or gift of a tenth, prior to the promulgation of the Mosaic law : the former of the two appears to have been a grateful return for the refreshments afforded, and a pious acknowledgment of divine mercy and preservation. In the second case, the sacred penman has not thought proper to relate how Jacob fulfilled his vow ; but it probably was in the amount of his sacrifices and devotional offerings. Tithes, as is well-known, Avere instituted by Moses, on the in- troduction of the legal dispensation, for the support of its sacri- fices and other religious rites, and for the maintenance of the tribe of Levi ; which was appointed to perform the ceremonial and sacred services. As far as appears, they constituted the chief re- venues of the Jewish church, and even of the state itself.^ In con- sequence of this proiision, no land was allotted to the Le^dtes in the general division of the territory of Canaan, when each of the other tribes had its proportionate share ; the Most High declaring himself to be the portion and inheritance of the sons of Levi.^ The family of Aaron, being chosen for priests out of that tribe, were entitled to a tenth part of the tithes, also to first-ripe fruits, first-born clean beasts, and other offerings, according to the libe- rality of the contributors. The tithe — supposed by some to have been another — was devoted for two successive years to sacred feasts, and every thu'd year to the poor Le^ites, the strangers, the fatherless and the widows.* But it is worthy of special re- mark that, although tithes and offerings were commanded by the Mosaic law to be brought to the Levites, from a fertile soil which required little labour or cost in cultivation, yet no legal provision existed to recover them, no compulsion was authorised ; and in the event of their being withheld, no outward penalty or punish- ment foUowed ; but he that did not bring them was declared to have robbed God. The general principle inculcated was that of fi-ee-will offerings, with the blessing that attended generosity and dedication to the Lord's service. " Whosoever is of a willing- heart, let him bring it an offering of the Lord. — And they came, ' Gen. xxviii, 20, 22. ^ Dent. x. 9. ^ Joshmv xviii. 7. * Selden, ii. 3 ; Septuagint, Deut. xxvi. 12. Sect. 1.] LEVITICAL TITHES AND THEIR OBLIOATtON. 133 every one wliom liis spirit made williiif;:, and they brought the Lord's ottering. And they spake unto Moses saying, tlie people bring niucli more than enough, and they \vcrc restrained from bringing." ' On the other liand, the judgments of the Lord were pro- nounced against tliose teachers, wliose spiritual services were ren- dered from covetous motives. " The priests teach for hire, and the prophets divine for money ; — and he that puttcth not into their mouths, they even prepai-e war against him, therefore night sludl be unto you, that ye sliall not have a vi.sion." Other priests, sons of lielial, said, " Nay, but thou shall give it me now ; and if not, I will take it by force." 2 The institution of tithes, being part of the law of Moses, and one of the many regulations connected with the Levitical priest- hood and ser>'ices, continued in force during the existence of the Jewisli polity. The last we find of them is that which Josephus and Euscbius relate — that they became the cause of a violent (piarrel between the high priests and the priests of Jerusalem, a little before tlie destruction of the city.^ On the fulfilment and conclusion of the legal dispensation by Jesus Clirist — who was of the tribe of Judah and not of Le\-i after tlie flesh, but became a higii priest for ever, of a new, spiritual, and higher order — all the priests and ordinances of the law were abolished, and by necessary consequence, the tithes as part of the latter. Therefore, to assert tlie claim of tithes now on the ground of the Jewish practice, is, as some eminent reformers have observed, to re-enact one of the ordi- nances or typical observances of the law, which were to continue only till tlie Messiah came, and amounts virtually to a denial of his coming, or is " anticliristian." ^ " Whatever is of natural or christian divine right," says Paolo Saqii, " is binding on us, but not that which is of Mosaical divine right," as he esteems tithes to have been.' Judge Hhukstone obsenes, " A divine right certainly commenced, and, I believe, as certainly ended, with the Jewish theocracy." ^ ' Exodud XXXV. and xxxvi. '^ 1 Sam. ii. 12, 16; Micah iii. 11. * Eu.sel>. lib. iii. 20. * See tlie language oi W. Brute, W. Thori)f, W. Swinderby, and others in Fox's Acts aiul Monuments, vol. i. ; also W. Fuller, on Heb. vii. ; Willett's Synopsi.i, &r. '" I'liaj). xixii. • Comments, ii. 3. 134 VOLUNTARY DONATIONS TO THE EARLY CHURCH. [Chap. 20. Among the Romans, Greeks and some other ancient nations, it appears to have been not uncommon to dedicate to the ac- knowledged deities, on particular occasions of success, a tenth or some other part of the proceeds, or of their whole property, in token of veneration and gratitude, as well as to propitiate the divine favour in future. 2nd Section. — The origin and general establishment qf Tithes among Christians. Our Lord, on the introduction of his new and perfect dispen- sation, gave, as has been remarked in the last chapter, no coun- tenance to a system of stipulated pay for the preaching of the gospel ; nor from his apostles did it derive any encouragement, either by precept or by practice. On the contrary, while many of them accepted what was required and freely offered for their support, they declared that their object was the salvation of the souls of the people, and not the possession of their silver or gold ; and steadily did they denounce those teachers, who were '' greedy of filthy lucre," and made "merchandise of men through covetousness !" Nor are tithes once named in the New Testa- ment as a provision for Christian ministers. It is therefore evi- dent that neither such a system, nor that of any other pecuniary contract for the preaching of the gospel, is sanctioned under the present dispensation by the authority of Christ or his apostles. At Jerusalem and other places, most of the early believers renounced the sole right to their own property, having for a time "all things common;" and "distribution was made to every man," whether minister or hearer, " according as he had need," by " daily ministration." Afterwards, we read of perio- dical collections for the poor " on the first day of the week ;" and to these succeeded monthly offerings, as each was of abihty and felt disposed to contribute. On the destruction of the city and temple by the Romans, about forty years after the crucifixion, the Mosaic law and Jewish observances were so completely annulled, that the existence or revival of tithes is not to be traced even among the Jews. In the Christian church they were entirely unknown for at least '300 years. The ecclesiastical historians make no mention of them, although they frequently speak of the lands and possessions of the church. There was Sect. 2.] SUCH CONTRIBUTIONS FOR THE POOR. 135 at the same time an entire confusion of the Jc^nsh tribes, and it has never since been found practicable to distiuguish the descendants of Aaron or Levi. Tcrtullian, in liis apology wi-itten about the year 200, says of the practice of the Christians at that time : " Every one pays something into the public chest once a month, or when he pleases, and according to his ability and inclination ; for there is no compulsion, but each contributes freely. These gifts ai'c, as it were, the deposits of piety. Hence we relieve and bury the needy, support orplian and dccrcpid persons, those who have suflered shipwreck, and those who, for the word of God, are condemned to the mines or to imprison- ment." ^ This simple mode of contribution is stated by Eusebius to have been continued till after the year 300 : its great object being a provision for the poor, and not for the ministry. It is manifest that no sort of tithes was paid to the church nor imposed by any of its authorities, prior to the Council of Nice. In the records of Constantino's generosity no mention is made of such a mode of payment.^ At an early period however lauds had been given to the church ; the income from these, and the voluntary collections, being under the charge of the deacons and elders, for the relief of indigent Christians, without distinction of office. So bountiful were the donations to some churches, that at Home, about tlie year 150, they served for the relief of the poor in other places, and for the redemption of numerous captives. Even some of the persecutions arose from the desire of the emperors to possess the private and public property of the Christians. The gains of the trading ministers went to the church and the poor.^ The council held at Antioch in 3 W) enacted, in conseciuencc of a complaint against some of tlie deacons, and perhaps from other motives, that the bishops should distribute the goods of the church : but it enjoined them to appropriate no part to them- selves, unless like others they were in absolute need ; quoting the words of the Apostle: — "having food and raiment, be therewith content." Soon after this, many of the Ciiristians sold what they had, withdrew from civil society, and united together in monastic comnmnities, having all things common, after the example of former times ; but ascetic in their cliaractcr, ' Milner, 3nl cent ii. chap. ' Waddington'a Hist 3 Paolu Sarpi ou Benefices, chap. iii. 136 AVARICE OF THE MINISTERS INCREASES. [Chap. 20. and supported chiefly by donations. These donations however did not at first consist of any particular proportion, nor were they limited in application to any special class of persons. Darkness and corruption were now increasing, and invaded the doctrine and practice of the church ; so that the ministers of religion, assuming the title of " clergy^' — God's lot, or heri- tage, — began to expect payment in money for the performance of religious service. At first the funds were applied principally for the rehef of such as were poor ; and next, contributions "for holy uses" were strongly urged. At Rome, 1,500 indigent persons are related to have received relief from the funds of the church in the time of Cornelius ; and above 3,000 at Antioch in the time of Chrysostom, about the year 400. The whole number who attended Christian worship at Antioch is said, at the same time, to have been not fewer than 100,000.^ To make provision for the poor, was the great object of the early church in the acquisition of property; but entirely has this application been neglected and perverted by modern and even by reformed churches. The ministry soon usurped the reason- able claims of poverty. The learned John Selden, who wrote a History of Tithes in 1618, and was persecuted for his liberal sentiments, quotes the authority of Chrysostom, to prove that at that time the ministers were supported only out of voluntary contributions, though he recommended the people to give not less than a tenth. Being very generally exempted from secular services and contributions, the exemption proved an inducement to many unworthy persons to undertake the sacred office. They prevailed on the sick and on widows to make the church their heirs, so that an ordinance was made in the year 370, to forbid the practice.^ In the apostolical constitutions and canons, which were pretended to be drawn up by the apostles and to be col- lected by Clement, the payment of tenths, and an opinion in favour of their being received by the bishops, are expressly stated ; but it is evident that this whole work is an imposture, like many others attributed to the same age ; and as such it was denounced iu a general council held about the year 490.^ Even ' Bingham's Christian Antiquities ; Sarpi on Benefices. '' Sarpi on Benefices, chap. ili. 6. 2 See Mosheim's History, 1st century, 2ud chap. y.>^ 13? •^-vj^ Sect. 2.1 lUGENT Al'I'EALS TO THE PEOPLE FOR MOnW .>» lO/ / ~v^ in this compilation, which is attributed to the fcJurfl^jMJQftti century, the contributions to the church are styled " free and its ofticers are forbidden to accept them from the impenitent or vicious.^ Of no better authority arc the decrees of a council, said to have been held at Rome under Pope Damasus, about 380 ; in which mention is made of tenths, as " rij^htly to be paid by the faithful." An epistle from Jerome to the same pope, alluding to tenths and offerings, is also rejected by competent authorities. These aud many others arc manifestly fabrications of later periods for particular purposes, aud entitled to no credit, being self-contradictory, and referring to circumstances which occurred long after their preteiulcd dates. From the hitter part of the fourth century the apostacy made great progress, and the power of the ecclesiastics rapidly in- creased. The people were solemnly urged to make larger con- tributions " for pious uses," to otter the first fruits, and to follow the example of the ancient Jews, by not presenting less than a tenth. This practice is alluded to about that time as prevailing in several countries of the west ; but though many councils were held, not one of them, in any document considered genuine, appears to have enforced tithes." The bishops gradually assumed great authority in disposing of the common funds, so that, in order to restrain them, it was decreed in the Avestern church, about the year 470, that a divi- sion should be made into four parts, to be proportioned accor- ding to circumstances, for the bishops, the ministers, the edifices, and the poor.^ The institution of mouastcries, and the artifices of the monks on the minds of credulous and devout persons, coutriliutcd largely to increase the wealth of the church. The Benedictines alone are said to have had 15,000 religious houses, beside lesser convents.' All alienations of church revenues to secular pur- poses were strictly forbidden. In the fifth and sixth centuries, several of those called Fathers uf the church, as .Vmbrose and Augustine, urged the payment of tenths to be due by God's law, that the poor might not want; referring for authority to the Mosaic institutions. Jerome, " the great monk of the age," recommended the generous ' Books ii. ami iv. • SeMen'a Hist. chap. v. ' Sarpi on Beueticen, chap. vii. * IV>i(l. chap. viii. 138 TENTHS CLAIMED TO BE DUE TO THE CHURCH. [Chap. 20. contribution of not less than a tenth. Gregory, a very super- stitious pope, advised the hallowing of " Lent," or a tenth of the year, as well as the dedication of the tenth of property, excepting that gained by usury or war. From the decided opinions and urgent recommendations of these and other authorities, the payment of tenths, the observance of Lent, and other supersti- tious practices, came by degrees to be generally adopted. Some canons of the church, enforcing the right and payment of tithes, are attributed to this period; but one only, of a council held at Mascon, or Matiscon, in the diocese of Lyons, in the year 586, claiming them for the use of the poor and for the redemption of captives, and threatening the excommunication of such as should not pay, possesses any claim to authenticity ; the rest being evident fabrications of later dates. With that doubtful exception, there appear to be no decrees of bishops, determining or commanding tenths or tithes, before the year 700 ; though there are some which treat largely of church reve- nues, oblations, &c.^ In the eighth century, perpetual endowments of tenths began to be made, for abbeys and other churches, according to the will of the donors. The story of Charles Martel despoiling the churches of tithes, and giving them to the laity, about 740, is entirely discredited by Seldeu ; though he thinks it may have been true with respect to other property. It was through great opposition and much bloodshed that the yoke of tithes was imposed on the Saxons, the Huns and some other nations, about 760 ; and as soon as the armed forces of the Franks were with- drawn, these people threw off the profession of Christianity, chiefly on account of this and other impositions.^ The testimony of Agobard, an eminent bishop of Lyons, is important, and shoAvs that the impost was not then generally established. Writing in the latter part of the eighth century, he says, "Nothing has ever been decreed in the synods, nothing publicly commanded by the holy fathers, as to the dedi- cation of property or establishment of churches. No necessity has compelled ; a religious devotion prevailing everywhere, and a desire to establish and honour the churches spontaneously prompting." Down to this period no extant law of the eastern ' Selden, chap. v. * Neander's History, vol. iii. sec. 1 ; and Selden, cliap. v. Sect. 2.] VARIOUS MODES OP APPLICATION. 139 church mentions tithes ; and it is evident that, until nearly the year 880, no decree, canon or council, generally received in the western churcli, prescribed the payment of any certain part.' Yet it appears that tenths were often brought by the more devout, and bestowed from time to time in various ways ; some gave them to the priests, others to the abbots ; some to the churches, and others to the poor : offerings were expected from all, but the amount and the object were indefinite. " Lay persons" or patrons often claimed the right to receive the tenths, paying out of them such sums for ecclesiastical or chfiritable piirposes as they thought proper, or felt inclined to contribute, ^[any pious individuals devoted a tenth of their substance to the church, before the practice was generally enforced. The amount received was still generally divided into four parts. In some countries, however, the division was only into three, the practice varying much in different districts. In 791, a provincisU synod was held at Friuli in Italy, when the duty to pay tenths was grounded on the words of the prophet Malachi, " Bring all the tithes into my storehouse," &c. ; but no such practice was generally enforced by any canon of the church. Most of the bishops lived in monasteries with their ministers, who went out to preach and exercise their functions in the country round, and were termed " secular clerg}\" The occu- piers of other monasteries being under abbots or priors, were subject to tlic rules of these respective orders, and were supposed to have wholly withdrawn from the world, being denominated "regular clerg\'." The people at large were considered as having no part in these Ixoly offices, and were called, by an unhappy di^5tinction, " lay persons." The abbots were more generous tiian the bishops toward the poor and strangers ; hence they were more popular, and the people often preferred to pay their tithes and give donations to them, knowing that they would be applied more charitably. This preference, though denounced by the bishops as a heinous offence, continued to operate, until at length it was prohibited by law. The enactments for the payment of tithes were either imperial, provincial, or pontitical. The first of the imperial decrees was made by Charlemagne," in a general assembly of civil and eccle- siiistical estates in 788, when he confirmed the fourfold division, ' Selden, chaj*. v. ' Blac^^tone's Commentaries, 2, 3,-2, 1. 140 EARLY ENACTMENTS FOR THE PAYMENT OF TITHES. [Chap. 20. which the bishops had invaded, but which long after continued to be recognized. Charlemagne greatly augmented the revenues and power of the church, and raised its ministers to rank and influence. The impost still appears to have been very partially and imperfectly discharged. Several provincial laws in favour of tithes were enacted about that time. A Council of Mentz, in 813, was explicit on the subject, in these words: — "We admonish and command, that it be not neglected to give the tenths wholly to God." This was closely followed by coun- cils at Rheims, Aries, and Chalons. Similar decrees of Scotch and English princes of this period are also extant, but of doubt- ful authority. Tithes and other church funds were still called " the Lord's goods," " the patrimony of the poor," i &c. Of pontifical enactments for the payment of tithes, the first appears to be one of Pope Nicholas II. in 1059. " We com- mand," says he, " that tenths and first-fruits, or ofi^erings of the living and the dead, be faithfully rendered to the churches of God by the laity ; and that they be at the disposal of the bishops. Whoso shall retain them, let such be separated from the com- munion of the holy church." The same terms were used by his successor, Alexander II. A council of Gregory VII., surnamed Hildebrand, was held at Eome about 1070; and alluded to tithes, as received by special gifts or consecrations. Another at Clairmont, under Urban II. in 1095, decreed that the laity should not keep back the tenth part. Most of the sermons of those ages pointed to the duty of the payment of tithes, which was enforced with great urgency; matters of doctrine and religious obligation being generally ex- cluded. Aud not content with tithes of the produce of the soil, the ecclesiastics began to claim personal tithes also, beyond even Jewish example.^ A regulation termed Precaria was artfully introduced in the ninth century, which secured to those who made over property to the church three times the annual value as long as they lived; and the tenure of civil property being much more precarious than that of ecclesiastical, in those days of superstition and disorder, many proprietors, and especially those without children, gladly embraced the terms.^ The whole system had by this time ^ Selden Hist. chap. v. ^ P. Sarpi on Benefices, chap. xi. ^ P. Sai'iji ou Benefices, chaji. xix. Sect. 2.] IMPOSITION OF TITHES RESISTED. 1 il become extremely corrupt, being a natural consequence of con- sidering the sujjport of the ministry as a species of property. The ninth general council, held at the Lateran in 1110, under Calixtus II., appears to have been the hist which mentions tithes ; and it alludes to them as given or consecrated by indi- viduals. Feudal, im[)ropriate or lay tithes, are spoken of in the enactments of another geuneral coueil, held at the same place in 1130. About 1151, these and other decrees, with the laws of some provincial councils, and passages from the writings of Augustine, Ambrose and others, in support of tithes, were collected and confirmed as general canon law, by Eugcnius III. The general or Oicumcuical council of the greatest authority is the eleventh under Alexander III., held in 1180; but the only allusion to the question is, that the iufcodation or grant of tithes to lay persons is prohibited, and also their appropriation to religious houses, without the consent of the bishop. Until this time, it is evident that they were frequently given to any individual or ecclesiastical body, at the will of the donor. The prohibition was confirmed by several subsequent councils. The priests commonly urged this inquiry on each devotee at the shrift or confessional, " Hast thou at any time neglected to pay thy tenths to God, which he himself hath ordained to be given him ? If thou hast done so, or consented to the defrauding of the church therein, first restore to God fourfold, and then must thou suffer penance, with bread and water only, for twenty days." Still however, in some countries, it was found impossible to enforce the payment. About llfiO, extensive tracts of waste land having been brought into cultivation in the diocese of Olden- buigh, the cultivators, although wilbng to give some part of the increase, objected to contribute a tenth to the church ; and, not- withstanding the strong persuasions and authority of the bishop and the court, they utterly rcfu.scd the claim, declaring with tumult and clamour, that they never would submit their necks to the ser\ile yoke of the priests, under which most other Christians laboured. Nor could the payment be enforced on the Danes, whose abhorrence of the system was so great, that it proved the chief cause of their betraying and murdering the king, Canute IV., when he would have imposed the practice. » Selilen'.s Tithe.'^, chap. vi. 6. 142 ENFORCEMENT OF TITHE SYSTEM. [Chap. 20. About 1180, under Waldamir I., the bishop used every effort to induce the people to pay, on pain of an interdict ; but they stoutly refused, and sent a public message to the clergy, com- manding them to continue the divine services, or to depart the country ; and threatening them, if they declined both, with not only the loss of their property, but the maiming of their limbs. Krantz the historian relates, that it was with great dif- ficulty that the Norman nations generally were prevailed on to render the tenths ; but that at length, about the year 1200, many of them yielded to the combined authority of the chm'ch and their princes.^ No canon of a general council is found, expressly commanding the payment of tithes, or assuming them to be due by acknow- ledged right, until that of the Lateran in 1215, under Innocent III.^ Ecclesiastical authority had however now attained its greatest height, and much deference being paid, in most coun- tries, to the canons of the church, the parochial claim to receive tithes was enforced by the ecclesiastics, and arbitrary consecra- tions were declared unlawful; so that, about 1260, the local right was assumed by the authorities of the church to be fully esta- blished, although the exceptions were still numerous and the practice varied in different countries. Thus the sacred duty of the Christian ministry was degraded, and rendered more and more a freehold or leasehold, an office to be bought and sold; and true religion proportionately suffered loss. The most secure property, in those times of irequent anarchy, was that belonging to the church, which was guarded from spoliation by a superstitious dread of the priests. Hence many persons surrendered their lands to the ecclesiastics for greater safety, and held under them as vassals. It was com- puted that in Germany the officers of the church got into their hands more than one-half of the whole property of the nation. In many countries the share was prodigious,^ and it is said to have amounted to a full half of all the soil of Europe ! In 1537, at the time of the Reformation, an application was made by the reformed ministers to an assembly of German protestant princes at Smalkald, for a pro\dsion to be made out of the ecclesiastical funds for three objects— the maintenance of the clergy, the education of youth, and the support of hos- ^ Selden, iv. 7. 2 ibid. ^ Eobertson's Charles Y. Sect. 2.] FINAL ESTABLISHMENT OP TITHE SYSTEM. 143 pitals for the aged and infirm poor. Seckendorf states that a regulation to this purpose was adopted and carried into cftect, but tliat the fonucr popish partakers in those funds were allowed a subsistence for life.' The great decree which speaks most plainly on the subject of tithes, is that of the Council of Trent, under Pius IV., about 15G0; wliicli conimunded them to be paid, under penalty of excommunication, as being due to God.* This was the celebrated council, which, though summoned to consider the state of the chiu'ch, and to suggest measures for its reformation, confirmed many of its grosser corruptions, and declared that its traditions should be esteemed of equal authority with the Scriptures ! Although, through the intrigues of the ecclesiastics, tithes were thus established after the example of the Jewish law, yet other parts of that law were wholly neglected, which gave the priests but a tenth of the tithes, and also forbade those who ministered to possess property in land. Personal tithes also were now required, which had been unknown to the ancient Jews. " History puts it beyond all doubt,^' says Paolo Sarpi in his treatise on benefices, " that no tithes were ever paid in Africa, or in tlie east, and that they owe their origin to France about 585." "Wlicn the Crusaders were victorious in Turkey, and Innocent III. established a Latin chui'ch at Constantinople, a concordat was concluded in 1216, according to which, a fifth portion of all ciiltivated produce was at once made over to the Latin church, and the monasteries were also to be transferred to it. The papal authority in the east was however of short duration, and its impositions were not generally established. 3rrf Section. — On the establishment of Tithes in England. The general superstition and clerical usurpations, which led to the institution of tithes abroad, operated in a similar manner to introduce them into this country, during the corruj)t ages. About the year GOO, many of the Britons, especially those in- habiting Kent, with Ethelbert their king, adopted the profession of Christianity, under tlic preaching of Austin or Augustin the monk, who had been sent over for their conversion by Pope ' Luther and the Reformation, vol. ii. '^ S^e SeUlen's Hi.st. ; Elwooil's " Foumlatiwn <>( Tithe.'* Shaken ;" Ncander, Mo.>eMen, William r.f Mnlmshnr^-, &c. L 146 TITHES ESTABLISHED IN A DARK AGE. [Chap. 20. a strong reluctance existed in the minds of the people to submit to the imposition. The forgery of charters was no uncommon device in the middle ages. The monks perverted their knowledge of writing to the purpose of forging documents in their own favour ; which might easily impose on an ignorant age, since it has required a peculiar science to detect them in modern times.' Of this the ninth century, in which tithes were set up and other great innovations introduced_, Milner, the historian of Episcopal Protestants, speaks as follows : — "We are penetrating into the regions of darkness, ' a land of deserts and pits, a land of drought and of the shadow of death ; ' and we are carried by every step into scenes still more gloomy than the former. Here and there, indeed, a glimmering ray of the Sun of Righte- ousness appears ; but it is vain to look for any steady lustre of evangelical truth and holiness. Several circumstances attended the thick darkness which pervaded this century, namely, the preference given to human writings above the Scriptures, the domination of the Popedom, the accumulation of ceremonies, and the oppression of the godly." The artifices of the priests to confirm and extend their own authority, by bringing back many of the views and observances of Judaism, were very successful. The ministers assumed the title of priests or Levites, and the pope claimed to be considered the successor of the Jewish high priest. They required the pay- ment of the tithes, and he of the tenths and first fruits. The ideas of altars, and sacrifices, and temples, &c., &c., were strongly inculcated, as though Christ had not put an end to the ceremo- nial law, or as though he had reconstructed it under a new and permanent character. They attempted to put the new wine into the old bottles, and with the new cloth to repair the old gar- ment, forgetting the warning given by Christ himself, that this course was contrary to the spirit of the gospel, and that thus the wine would be spilt and the rent be made worse.^ In the tenth and eleventh centuries, several of the English kings passed laws confirming the payment of tithes; but in the copies of some of these enactments there is reason to believe that interpolations have been made at later periods. I Hallam's Middle Agea, vol. ii. a Matt. ix. 16, 17. Sect. 3.] Kl.\(i STKI'UKN's CONKIRMATORY (iR.VNT. 14-7 Kiug Edgar, about 970, took t'roiu the people the right of paying tithes at tlieir own discretion, and directed that they should be paid in their respective parishes : his orders, however^ were resisted by the monasteries or lay houses, and were not cai'ried into general effect. In a s}Tiod held about the time of the Conquest, several laws were made for the punishment of crimes, by fasting and pecuniary penalties ; together with a persuasive to give alms, and the decree, " let tithe be paid of all that is possessed through the Lord's bounty." The following extract from a confirmatory charter granted by King Stephen to the priory of Eye in Suffolk, in the year 1137, affords a striking specimen of the false notions under which tithes were enacted : " Because, through the pro\idence of Divine mercy, we know it to be ordered, and by the churches publishing it far and near, it has reached the ears of all, that by the in\ iuK of alms the bonds of sin raav be broken, and the rewiirds of Ijcavenly joys obtained ; I, Stcplieu, by the grace of God Kiug of the Englisli, desiring to partake with those who, by a happy commerce, exchange heavenly things for earthly, smitten with the love of God, and for the salvation of my own soul, and the souls of my father and mother, and of the kings ray an- cestors — viz., of King William my grandfiAthcr, ajul of King William my uncle, and of King Henry my uncle, and of Robert Malet — and with the advice of my Barons, do grant to God> and to the churcli of the holy Peter of Eye, and to tlie monks there assembled in the divine service of God." * &c., &c. The charter concludes thus: — "Whosoever shall knowingly take away, diminish or disturb any thing contained in this charter, let him be, by the authority of the Lord Almighty, the Father, Son and Holy Ghost, and of the holy Apostles and all the Saints, excommunicated, anathematised, and separated from the flock of the Lord and the limits of tlie holy church, until lie shall repent and p.ay to the royal authority thirty pounds of gold. So be it ! So be it ! So be it ! Amen. Amen. Amen !" Signed by the bishop of Norwich, Gauston the prior of Eye, by the King, Queen and Prince, by two archbishops and eight bishops. This is only one out of many similar grants of tithes to religious houses ; but it is said by Selden to be the largest and fairest charter he had seen. ' Pearson's Great Case of Tithes; Selden 'a Hist,, chaj.. ii. L 2 148 VARIOUS DECREES FOR TITHES. [Chap. 20, Several things are worthy of notice in this curious specimen of politico-religious dotation : — 1st, King Stephen's method of giving alms, by charging the property of his subjects both then and thereafter ; 2nd, his idea that by such means persons might be absolved from sin ; 3rd, the imagined commerce, by which heavenly things, and the salvation of his own and his ancestors' souls, could be received in exchange for this exaction of his people's property ; and 4th, the fulminations pronounced against those who should disobey. Thus superstitious, priest-ridden monarchs, misled by false notions of piety, and blinded by the delusive expectation of atoning for the sins of themselves and their ancestors, imposed a heavy burden on their subjects, and established the unreasonable impost on future generations ! Under Henry I. it was ordained, in a convocation at West- minster, " that tithes be not rendered but to the churches;" and in another grant to a monastery in the same reign, one half of the tithes is specially restricted to be " distributed for the use of the poor." A claim to some such partition was recognized in England by many of the original grants, and was acknowledged in numerous documents down to the time of the reformation.^ Since then it has been very much overlooked and abandoned, the tithes being wholly absorbed by the ministers and impropriators; while the support of the poor and the repairs of the places of worship have been thrown on the public, to be provided for by distinct and heavy rates. Gratuitous duties of an educational kind towards the children of the parish, are also enjoined by various laws on each minister, but they appear to have been little recognized till very recently.] About 1200, among the decretal epistles of Pope Innocent III., who confirmed the notion and term of transubstantiation, and set up the Inquisition, one is directed to the Archbishop of Can- terbury, commanding him to enjoin every man to pay his tem- poral goods to those who ministered spiritual things to him in his own parish.^ This was enforced by ecclesiastical censures, and was the beginning of general parochial tithes in England ^ many ancient exceptions were admitted, however, in favour of religious houses and others. Canon law was long the chief authority for tithes. ' Fox's Acts and Monuments, vol. iii. ; Selden, chap. v. ^ Blackstone, 2, 3, 2, 2 ; Selden, chap, vii., sect. 1 ; Selden's Hist., chap. ii. Sect. 3.] HENRY Vlll.'s CONFIRMATION OF TITHES. Wj The chief of the Englisli canou laws enjoiiiiug the piiyment of tithes, both prajdial and personal, is commonly attributed to a council held in London, in 1385, by the Archbishop of Canter- bury, in the reign of llichard 11., who also continued the tithes to the parishes ; but it was directed, by acts of that king and of Henry IV., that in all appropriations of chui'ches, the bishop of the diocese should ordain a convenient sum of money to be an- nually distributed, out of the fruits and profits of every living, among the poor parishioners, in aid of-their sustenance for ever ! Thus having been gradually introduced, and at length esta- blished in England, titl)cs were soon claimed by prescription, as " due to God and holy church." The laws enjoining the pay- ment generally take this ground, and not any civil right or property possessed by the claimants. Henry VIII., instead of removing the yoke, as might have been justly expected from the Reformation, extended it to the inhabitants of London, who had been hitherto in a great measure exempt, and passed new laws to strengthen and enforce the system : although he abolished the payment called Peter's pence, wliich had subsisted with several intermissions for about 800 years, and all other payments to Rome. In truth, his great object seems to have been, to transfer to liimself the revenues and the authority which had hitherto been enjoyed by the pope. The papacy had made large claims on the estates and minds of the people, and he was equally desirous to possess himself of the spoils. The preamble of the Act of the 27th of his reign, chap. 20, " for tithes to be paid through- out this realm," is as follows : — " Forasmuch as divers numbers of evil-disposed persons, having no respect of their duties to Almighty God, but against right and good conscience, have attempted to subtract and withhold, in some places the w hole, and in other i)laces great parts, of their tithes and oblations, as well personal as pnedial, due unto God and holy church, — for reformation of which said injuries, and for unity and peace to be preserved amongst the king's subjects, our sovereign lord the king, being .supreme here on earth (under God) of tlie church of England, willing that the spiritual rights and duties of tliat church shouhl be nuiiutaiued, hath ordained and enacted, by authority of tliis present piuliament, that every of his suljjects of 150 TITHES CONFIRMED AT THE REFORMATION. [Chup. 20. this realm, according to the ecclesiastical laws and ordinances of his church of England, and after the laudable usages and cus- toms of the parish where he dwelleth, shall yield and pay his tithes, offerings and other duties of holy church," &c. &c. This preamble shows that the payment of tithes was then objected to by "numbers of persons," also that they were claimed on the ground of prescription, and of their being " due to God and holy church." Although this king was undoubtedly permitted to be instrumental in accomplishing much substantial o-ood ; yet his avarice and his leaning to many of the abuses of popery are too well known to need any comment. The refor- mation which he introduced was at best but very incomplete, and even from this he returned in some respects to the former system during the latter years of his reign, when he became so bloodthirsty, changeable and tyrannical, that his subjects scarcely knew whether their lives were more endangered by the profession of popish or of protestant principles. Many persons had doubtless expected that the denial of various popish errors would have led to the denial of the claim of tithes ; but in this they were utterly disappointed, the oppressive and anti- christian burthen being enforced with still heavier penalties. In the reign of Edward VI., an act was passed for the pay- ment of tithes, both prsedial and personal, under pain of treble damages ; and their recovery was still limited to the extravagant ecclesiastical courts : since that time personal tithes have, to a great extent, been commuted or become otherwise obsolete ; while prsedial tithes have been repeatedly recognized and con- firmed by law ; but the penalties for non-payment have been mitigated, and the proceedings for recovery rendered less expen- sive. In order to save the system from destruction, it has been stripped of some of its more ob\dously revolting features. Tithes, being the tenth part of the annual increase, arising from the land, from the stock, and the industry and skill of the people, were either prsedial, as of corn, grass, &c. ; or mixed, as wool, milk, pigs, &c. ; or personal, as of manual occupations, trades, fisheries, &c. The gross produce was tithed under the first two heads, and the nett profits under the last head. They were also distinguished, with respect to value, into great and small, rectorial and vicarial ; great tithes being on corn, &c., and Sect. 3.] RAPACITY OF TUE ECCLESIASTICS. 151 small tithes the personal and mixed. The operation of Ethelwolf's grant was limited chiefly, if not solely, to praedial tithes. William the Conqueror added the smaller or mixed titlies, and much increased the oppression. Some of the demands for personal tithe, which still subsist and are upheld on the ground of cus- tom, are of au extremely unreasonable nature, particularly those in some places on fisheries and on mills. Most of our historians and jurists, who have adverted to the establishment of this great impost and to other usurpations of the church, describe in strong terms of censure the shameless rapacity and encroachments of the ecclesiastics, who were at length prevented only by stringent laws, from swallowing up the greatest part of the land in the nation ! " Not content," says Blackstone, " with the ample provision of tithes, which the law had given to the parochial clergy, they endeavoured to grasp at the land and inheritances of the kingdom ; and had not the legislature withstood them, would by this time have probably been masters of every foot of ground in Britain."^ The statutes of mortmain and other enactments were found absolutely neces- sary to restrain this insatiable avarice ! K we turn to the continent of Europe, we find the same rapacious spirit to have prevailed in many countries till it received a check ; most of the popes too, who fostered it and introduced the tithe system, were notorious for their ambition, avarice and crimes. The history of these pontiffs, and of the transactions in which they took a principal part, is highly repulsive and disgusting. It is only wonderful that a system, which was unknown to the earliest and purest ages of the Christian chui'ch, and indebted to the intrigues of such men for its origin, should have been allowed to subsist in this land, with some partial modifications, to the present day ! The evil eflects produced on the interests of true religion by such endowments for upliolding cei'tain doctrines and practices, and the suspicious circumstances under which they were intro- duced, are surely sufHcient to excite a deep and general interest on the question, in our comparatively happy land, and it cannot be doubted that this will be the case, as it is fully considered, and lus the light of Christian truth increases. Thus, under the ' Coninientaries, iv. 8. 152 PERIOD IN WHICH TITHES WERE INTRODUCED. [Chap. 20. divine blessing, the reformation of religion will be further advanced, and protestant Britain will not long remain almost the only exception to the abolition of the tithe system ; but by moral and constitutional means, her generally free and fair institutions will be purged of the evil of a state endowed hier- archy, and our beloved country will at length be freed for ever from the servile yoke ! May the nature of true, disinterested gospel ministry and worship speedily become more clearly understood ; and may the practical influence of Christianity, free, pure and beneficent, spread universally among the nations of the earth ! Aith Section. — Chief characteristics of the period in which Tithes were introduced and established. Whoever traces with impartiality the adoption of the tithe system by professing Christians, cannot fail to be impressed with the corrupt character of that long and dark period, in which it first sprang up, and at length acquired a strong, general and permanent hold. It was one of the products of the apostacy — when superstition reigned supreme, and when ignorance debased the minds of men, making them a ready prey to the covetous- ness and ambition of sordid ecclesiastics. The true nature of religion appears, during that long night, to have been generally unknown, with some bright exceptions; and in its stead pre- vailed lifeless forms, fanatical observances, unblushing covetous- ness and unscrupulous hjrpocrisy. A brief inquiry into other corrupt and strange opinions and practices, which originated and became current during the same ages, will sufiice to show whether or not the system under consideration is fairly entitled, on account of its antiquity, to possess any weight of authority in the Christian churches of later and more enlightened periods. Even in the second century, monasticism, penances and volun- tary austerities began to be practised. Scriptural religion had lost much ground, and prayers, off'eriugs and sacrifices for the dead were introduced. Great stress was laid on the celebration of what is called Easter, and violent controversy arose about the proper time for observing it ; the oriental churches following Sect. 4.] THE DARK AGES. 153 the ancient Jewish period of the Passover, and the western churches keeping the first day of the week next the Saviour's resurrection. The Bishop of Rome excommunicated the Asiatics. In the third century, incense and frequent fasts were intro- duced, ceremonies were muUiphed, exorcism Avas practised to di-ive away evil spirits ; and many reH{^ous persons betook them- selves to deserts and caves, where tliey used severe discipline and self-torture, professing tliereby to commend themselves to the ^lost High. The doctrine of purgatory was eml)i'acecl, and licentious sports were encouraged in celebrating the memory of the miu*tyrs ! In the fourth centm'y, Constantine and his successors made great innovations on the simple government of the church ; excluding the people from any part in it, and claiming great power and immunities for the ecclesiastics. Vaiious rites, super- stitious and even pagan, were gradually substituted for true rehgiou and genuine piety. Pilgrimages, relics, fasts, monas- ticism and miracles were upheld : the celibacy of the priests was enjoined; and the worship of the Christians, in many places, differed very httle in appearance from tliat of the heathen, both having a splendid and pompous ritual. The fifth century was distinguished l)y odious quarrels and bloody wars between the authorities of the several churches ; scandalous dissensions generally prevailed, and real religion became apparently almost extinct ; images were introduced ; the pride and hcentiousncss of the clergy increased, and the morals and principles of the people proportionately suffered; most of them being devoted to superstitions and fictions. In the sixth century, monasticism further increased ; violent contests prevailed between the eastern and western churches, ignorance became greater; the immoralities of the ministers or clergy were notorious; gross abuses and superstitions multi- plied. Hence were inculcated absurd notions concerning the celebration of the mass, the worship of images and saints, the fire of purgatory, and the efficacy of good works ; the principal place being given to outward rites and observances for the attainment of salvation, the powrr of relics to heal the diseases of body and mind, and other sinnlar fancies. 154 PREVALENCE OF IGNORANCE AND SUPERSTITION. [Chap. 20. The ignorance, darkness and barbarism, that reigned in the seventh century, were so great that they could scarcely be exceeded. Ambition, avarice and hypocrisy pervaded the churches ; and large estates were bequeathed to the monks and other ecclesiastics, under the delusion, which was artfully incul- cated, that past immoralities and crimes would thus be expiated. In the eighth centmy, the general corruption, which had before darkened and perverted the clergy, still increased ; they abandoned themselves to their passions without shame or re- straint, and were distinguished by their luxury, gluttony and lust; the people being held in abject servility. The notion of atoning for sin by endowing churches and monasteries, pro- duced great accumulations of wealth to the priests ; these acts being often attended with a shameful invasion of the rights of private individuals and of families. The luxury, impiety and licentiousness of most of the clergy continued to be excessive in the ninth century, and were only equalled by their general ignorance and superstition. The arrogance and ambition of the popes led them to assume unprecedented authority ; bitter controversies and quarrels increased; the monastic life was held in the highest esteem; ceremonies, pretended saints and relics swarmed ; the worship of images became more general ; and the doctrine of transub- stantiation was introduced. In the tenth century, deplorable ignorance, barbarism and confusion still prevailed ; yet not without faint gleams of light in some directions. The clergy were mostly debased in super- stition, darkness and immorality, and the Roman pontiffs appear to have been so many monsters of guilt and infamy. The sale of sacred appointments was openly practised ; the doctrines of Christianity were disfigured and perverted ; divine worship being loaded with additional ceremonies ; and the essence of religion was deemed to consist in venerating images and saints, in dis- covering and honouring relics, and in accumulating riches upon the priests and monks. In the eleventh century, the wild and superstitious crusades tended to augment the wealth and power of the church : the bishops of Rome assumed the title of pope or common father ; Gregory VII., or Hildebrand, aimed at no less than universal Sect. 4.] DAWNING AND PROGRESS OF REFORMATION. 155 dominion, and involved Europe in confusion and bloodshed. Ignorance, superstition, licentiousness, frauds, dissensionsjand other enormities, prevailed in all ranks of the ecclesiastics ; and celibacy being imposed upon them, concubinage was generally practised ; yet a desire for knowledge, and for a reformation in religion, showed itself in some countries. In the twelfth century also, the attainment of knowledge, the study of philosophy, and the conversion of the heathen ob- tained a place ; but flagrant licentiousness, with gross ignorance and superstition, predominated. The popes struggled violently to maintain tlieir arbitrary rule : indulgences to commit sin were granted and sold to raise money ; and the prevalence of sophistry, mysticism and fanaticism produced strange contro- versies and excesses among the various sects and orders. A spirit of chivalry was cultivated, and the crusades still continued in the thirteenth century ; other wars, crimes and calamities followed, and the extravagant supremacy of the Pope was maintained. Although knowledge was zealously cultivated by a few, and some partial reformation was introduced into the ciiurch ; yet ignorance pervaded the multitude, fanaticism and superstition maintained a firm ground, transubstantiation took stronger hold ; and those who denied this and other eorruj)t doctrines, were barbarously persecuted by inquisitors and others. In the fourteenth century, learning made some progress, and a desire for reformation increased, amid prevailing corruption and ignorance ; disgracefid dissensions and conflicts among the aspirants to the papal see embroiled Europe in wars. Persecu- tion also followed the "Waldenses, Lollards and other enlightened people, who successively arose. In the fifteenth century, religious light and learning advancetl in spite of opi)ression. John IIuss and Jerome of Prague, two zealous reformers, were put to death. The councils of Constance and Florence were called to eft'ect a reformation of the church, and to heal its dissensions, but in vain. Profligacy, indolence and superstition still characterized the ecclesiastics; the church was divided by contending popes, and the conflicts of diflerent sects and parties produced great confusion and bloodshed. In the sixteenth century, the dissatisfaction which had long been secretly increasing, burst forth into open opposition to 156 PREDICTIONS OF THE APOSTACY. [Chap. 20. the despotic usurpations and gross enormities of the popes^ to the superstition and crimes of the priests^ and to the general darkness and corruption of the church, in morals, doctrine and services. Thus arose the reformation under Luther, excited at first by the open traffic in indulgences, but soon directed more generally against the deep and wide-spread debasement of those, who professed to be the spiritual leaders of the people. This reformation, though commenced upwards of three cen- turies ago, is still in various respects, according to the judgment of many, very incomplete; nor is this surprising, when it is considered that the corruptions to be removed had been accu- mulating through fourteen or fifteen centuries, and had en- trenched themselves deeply in the darkness, the pride and the self-interest of the natural heart. The superstitions, extravagancies and enormities which have just been described, as the great features of the period when the tithe system was established, are surely sufficient to excite strong doubt and suspicion Avith respect to it ; and especially so, when it is found to be at variance with the doctrine of the New Testament, and when the corrupt character of those in whom it originated, was clearly predicted by the apostles. " For I know that, after my departure, shall grievous wolves enter in among you not sparing the flock : also of your own selves shall men arise, speaking perverse things, to draw away disciples after them," 1 " And through covetousness shall they, with feigned words, make merchandize of you." " The prophetic descriptions of the apostacy or night of darkness, and of the coming of anti- christ, are given in clear and forcible terms. " For the day (of Christ) shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition, who opposeth and exalteth himself above all that is called God, or that is worshipped ; so that he as God sitteth in the temple of God, showing himself that he is God.'' — '^And then shall that wicked be revealed," "even he whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness," ^ &c. Protestants generally consider that these prophecies, and ' Acts XX. 29, 30. ' 2 Peter ii. 3. ' 2 Thess. ii. 3, 4 ; 1 Tim. iv. 1. Sect. 5.1 TITHES FIRST HELD BY POPISH PRIESTS. 157 others to the like purport, were iu great measure fulfilled, iu the priestly exaltation and the perversion of the truth, which mark the period just reviewed ; ^ but they have not yet been induced fully to repudiate, or even" to question, many of the views and practices, to which that lengthened night gave birth, and which are clearly at variance with the simi)le, unsophisticated princi- ples of Christianity laid down in the New Testament. 5M Section. — Founders and variotis Possessors of Tithes in En (/land and IVales. It has been shown that prorision for the poor was the prime object of endowments in the Christian church, and that the system of tithes under the present dispensation originated and grew up, together ^vith other corrupt practices, in a rime of gross dark- ness, both religious and intellectual: also that designing pontiffs, covetous priests and ignorant superstitious princes were its chief authors, uniting together for their own selfish ends. It must be remembered too, for what purposes tithes and other ecclesiastical claims were first imposed, and how the amount continued to be applied for many hundred years : — chiefly for the maintenance of popish priests, with their absurdities and errors ; for purgations and exorcisms ; for the celebration of the mass ; for image worship ; for prayers and dirges for the dead ; for auricular confession ; for upholdin;^ the seven sacra- ments, false miracles, and other erroneous and corrupt obser- vances and notions ; for the putting down, punishing and burning of heretics and Lollards ; for the maintenance of swarms of idle, ignorant, covetous, and grossly immoral eccle- siastics, in pomp, tyranny and sin ! Strange it is that, when these superstirious absurdities are generally denounced, the chief wages originally provided for their support should still be enforced ! When Henr}' VIII. about the year 1534-, by a reformation at first almost nominal, rirtiudly installed himself as the Pope of England, l)y supplanting tlie Pope of Home, instead of the titlies being abolished, and the amount returned to the owners of the land, or applied to general civil purposes, in consistency with ' See Newton's Dissertations on the Prophecies, fee. 158 TITHES UNDER HENRYVIII., EDWARD VI. AND MARY. [C/tO/?. 20. the professed desire to remedy religious abuses,3the whole con- tinued to be absorbed by the clergy, by the impropriators, the king and his favourites.' For about thirteen years, during the remainder of his reign, they were applied, with almost equal superstition, to the condemners and persecutors of those who had but lately possessed them, and to the opposers of the papal authority. Most of the ecclesiastics, following the king, had thrown off the pope's supremacy, and embracing that of the monarch, continued to hold their livings ; while some who re- sisted were displaced, and others appointed in their stead. But Henry so wavered to and fro in his religious professions, that the safety of both parties was by turns endangered, through his capricious and cruel temper ! During the short, but brighter reign of Edward VI., the tithes and other ecclesiastical property continued in the pos- session of protestant episcopal ministers, the reformation in doctrine made further progress, and had the king lived, greater advances would probably have taken place. The accession of Queen Mary in 1553, a period of despotic royalty, at once turned the tables, and the revenues were again handed over to the Catholic priests, who exercised their power with almost savage fury against their late superiors. More than 10,000 ministers, being at least two-thirds of the whole number in England, and including all who were married, were ejected from their livings ! ^ If it be asked what the tithe question has to do with these enormities, the answer is obvious. It was the "loaves and fishes,^' the golden remuneration, the decimal revenues, which constituted underneath the principal matter of contention, especially among the many worldly-minded, unprincipled and covetous, who turned with the breath of royal pleasure ; while the spiritual and devout, the conscientious and the simple- hearted, lamented the spirit and motives with which these con- tentions were conducted, and often felt their effects in dreadful severities ! After five years of bitterness and bloodshed, Elizabeth restored Protestantism according to her own low apprehension of its ' Blackstone's Commentaries, 1, 8, 4. ^ SmoUet's History, vol. iv. ; Simpson's Plea for Eeligion. Sect. 5.] TITHES UNDER gCEEN ELIZABETH. 159 principles ; when nearly all the parochial ministers retained the state endowments. Avaricions and time serving, they repeatedly chanf^jed with the tide of royalty, adapting their profession and practice to tlie will of the ruling sovereign. Others probably judged, as Camden asserts, that they should better serve the interest of the papacy by retaining their posi- tions. About 290 only ai-e said to have sacrificed interest to principle, and to have given up their benefices.* Most of them received compensation, to the amount of one-fiftli of their former incomes. Persecution was still employed, in a spirit of retalia- tion for past indignities, and though there was less of popish superstition, yet the reformation was very incomplete ; those under the name of Puritans, who would have carried it farther, were oppressed and trampled upon ; the wedge of gold and the Babylonish garment still polluted the camp ; and the genuine and lowly spirit of the gospel made but little real progress. Under popery, the poor had been sharers to some extent in the tithes and other ecclesiastical revenues ; but after the refor- mation, when the religious houses were broken up, the indigent were deprived of all part, and suffered so severely, that stringent laws became necessary for their support, and against vagabond- age and robber}', to which they had resorted for a maintenance. The number of executions under Henry YITI., on this account, is almost incredible. Thus protestantism seized the living of the poor, and was even more cruel in that respect than popery ! For eighty-eight years, through successive reigns, did the Protestant episcopal ministers continue to hold the pulpits and revenues; yet during all this period many religious persons, whose views were more simple and spiritual, were much discon- tented with the religious establishment. Royalty and hierarchy made however greater encroachments, and the spirit of dissatis- faction with the ecclcsiastic.ll and civil domination gradually increasing, produced at length, not a peaceful, firm and consti- tutional opposition, but violence, rebellion and civil war. These proceedings, totally at variance with the benign and gentle spirit of Christianity, were so far successful for a time, as to obtain ultimately, by one step after another, the abolition of * Simpson's Plea, Gray'» Sermons at Barapton I^ecturea, Smollett'a History, vol. iv. *itr t 162 INDEPENDENTS IN POSSESSION OF TITHES. [Chap. 20. church lands appropriated to ecclesiastical titles and offices were alienated and sold, and the work of further reformation was seriously debated. It made, however, very slow progress, in consequence of the opposition of seK-interested and prejudiced parties. When Oliver Cromwell was appointed Protector in 1653, one of the articles of government to which he swore and subscribed, was expressed in these words : — " That the Christian religion con- tained in the scriptures be held forth and recommended, as the public profession of these nations ; and that as soon as may be, a provision, less subject to scruple and contention, and more cer- tain than the present, be made, for the encouragement and main- tenance of able and painful teachers, for instructing the people, for discovery and confutation of error, heresy, and whatever is contrary to sound doctrine : and that, until such provision be made, the present maintenance [viz. tithes] shall not be taken away or impeached." ^ By this clause, the newly established preachers, being secure of the continuance of the old system, to their great discredit sat down at ease, demanding tithes, and prosecuting with much severity those who conscientiously de- chned to pay them. Such remained the case during the power of these men, who had so loudly inveighed against episcopacy with its oppressions, and who therefore were culpable in a ten- fold degree, for abusing that authority and influence which they had acquired under pretences in a great measure vain. " Popery, prelacy," &c. they excluded from toleration. Milton, their able apologist, who had been a chief instrument in promoting their cause, and who was much opposed to a hierarchy under any name, complained loudly of their conduct in this respect ; and in his " Considerations on the most likely means to remove Hirelings out of the Church," published in 1659, alluded to the maintenance of " church ministers," as then " under pubhc debate," thus decidedly expressing his own senti- ments : — " I hate that they, who have preached out bishops, pre- lates and canonists, should, in what serves their own ends, retain their false opinions, their pharisaical leaven, their avarice, and closely then* ambition, their plm'alities, their non-residences, their odious fees ; and use their legal and popish arguments for tithes : * See Introduction to A. Pearson's Great Case of Tithes ; Neal's Puritans, vol. iv. Sect. 5.] MILTON DENOUNCES ALL STATK HIERARCHIES, 163 tliat Independents should take that name — and yet seek to be dependents on the magistrate for their maintenance ; which two things, independence and state-hire in religion, can never consist long or certainly together ! For magistrates, at one time or other, will pay none but such, whom, by their committees of ex- amination, they find conformable to their interest and opinions ; and hirelings will soon fr«ime themselves to that interest and those opinions, which they see most pleasing to their pay- masters ; and to seem right themselves, will force others as to the truth." Again he says, '"'our new reformed English Presbyterian divines, against their own cited authors and to the shame of their pretended reformation, would engross to themselves all tithes by statute ; and, supported by their wilful obstinacy and desire of filthy lucre, would persuade a Christian magistracy and parlia- ment to impose upon us a judaical, ceremonial law ; and yet from that law be more irregular and unwarrantable, more complying with the covetous clergy, than popish kings and parliaments ! '' Little, probably, did the illustrious author expect, when this was written, that within two or three years, the unfaithful Pres- byterians and Independents would be displaced, and Episcopacy with the old order of things fully restored. Charles II. being recalled to England and set on the tlirone in 1660, most of what had been done in religious matters for the preceding twenty years was effaced, as speedily and completely as possible ; the bishops were re-established ; and the lands, tithes and authority were restored to the Episcopal ministers. Charles had declared to the commissioners at Breda, that " liberty should be given to tender consciences, and that no man should be disquieted or called in question for differences of opinion in matters of religion, which should not disturb the peace of the kingdom." lie also promised that all questions relating to the grants, sales and titles of estates, should be determined by par- liament, alluding doubtless in part to ecclesiastical lands and revenues. It was not however to be expected, from the spirit of retaliation which recent injuries had excited, that anything woidd be left undone on the part of the Episcopalians. Accord- ingly, on the passing of the Act of I'^niformity in 1662, notwith- standing the inconsistencies of many, about 2,0(K) ministers, chiefly Presbyterians, a considerable proportion of whom appear >i 2 1 164 EPISCOPALIAN RECEIVERS OF TITHES. [Chap. 20, to have been pious, excellent men, preferring principle to in- terest, were displaced from the pulpits on Bartholomew's day, without any provision or compensation, contrary to former precedents. Their sufferings were consequently great, while many of their places were filled by others who disgraced their profession ! Of 12,000 benefices, 3,000 or more are said at this time to have been impropriate, 4,165 sinecui-es, and many of the rest very ill occupied. ^ A severe persecution commenced against those who dissented, and the jails were filled with Noncon- formists, Friends and others ; 8,000 of them are said to have perished in prison, during the following twenty-five years. The reign of James II., and the revolution which followed, gave increased hberty in matters of religion -, but no steps were taken to remove the burthen of the tithe system, though the penalties for non-payment were diminished. These have been gradually softened from the time of the Commonwealth to the present, being a period of about 190 years, during which the tithes have remained in the hands of the same body, a relic of a dark and superstitious age — to the injury, it is believed, of all parties and of the interests of true religion. In a new and less obnoxious mode, it is perhaps even more firmly riveted ; being invested with a more secular and uniform character; but it is still essentially the same, in root, in principle, and in application^ and is therefore open to the same conscientious objections. And how are the millions per annum, derived from the ancient tithe system under its altered form, applied in England at the present time ? Are they used as formerly for sustaining the poor ? This object is provided for by a further direct charge on the pubhc, nearly equal to the tithe rent-charge itself ! Are they employed for another of the original purposes — to maintain the houses or the services of the National worship ? These are also thrown on the resources of the country, to be upheld by a dis- tinct levy, though not much exceeding one-tenth of the modern tithe ! Does the charge support the bishops, no less than the ministers, as it did at first ? To some extent it is certainly pos- sessed by them, in addition to large estates, which are generally much more than sufficient of themselves, for the most honourable successor of James, Peter or Mark ! Does the charge satisfy the minister for officiating at marriages, burials and other individual 1 Neal's Puritans. Sect. 6.] PRESENT POSSESSORS OF TITHES. 1G5 services ? For each of these also lie expects a distinct fee, amounting in the whole to one-tenth of the general payment ! What, then, arc the chief existing modes of the application of the tithe rent-charge ? Some part goes to maintain in moderate circnmstances the parochial ministers, who reside among the people, and endeavour more or less faithfully, according to their own views, to instruct and edify them. Another, and perhaps the largest part, is possessed by other resident ministers who live in ease, luxury and worldly-mi ndedn ess, performing what are termed the rcgidar duties, but either neglecting the private ones, or devolving as much as may be on a laborious and ill-paid curate ! Another, and no inconsiderable part, goes to support men who live at a distance, where convenience, interest or pleasure calls them — Mho hold the ministerial appointment over several parishes at once, but who care for the fleece and its exchange- able value more than for the flock, and rarely pay them a visit ! Only a small part comparatively falls into the hands of faithful hard-working men, who serve their richer brethren as curates. A very considerable proportion has been gradually acquired by the nobility of the land, by private families or individuals having no connection with the church, by its chief dignitaries the arch- bishops or bishops, by universities or colleges, by deans or pre- bends of cathedrals. An extremely small portion is applied by such holders towards the spiritual instruction of the actual con- tributors, or the poor of their parishes ! Thus selfish motives have gradually been allowed to operate, ecclesiastics have, it must be candidly acknowledged, assumed the name and the property of the church ; and covetousness, having laid its rapacious hand on endowments for sacred piirposes, has converted them into means for secularising and perverting that holy religion, which they were injudiciously designed to establish. 6th Section. — Other considerations and circumstances relating to Ecclesiastical Tithes and Tithe Rent-charge. It has already been shown that no authority for the exaction of tithes is derived from the example or commands of Christ and his apostles ; but it may be well to consider the subject further in its practical bearings, and under different points of view. 1st. Jewish example and ancient institution afford no claim for tithes or tithe rent-charge, payable to ministers alone. 166 JEWISH EXAMPLE AND EQUITY. [Chap. 20. If we could suppose for a moment that a right to demand and to receive tithes exists under the gospel, as in the legal dis- pensation, still they would not, by analogy, or Jewish example, be chiefly due to ministers of religion. On the contrary, they would be applicable to religious purposes generally; to the universal church, to the relief of the poor, and to other reli- gious and benevolent objects ; while a tenth of the tithes, or a hundredth part only of the increase of the land, would probably be the proportion of the ministers. According to this view of the subject therefore, and having regard to the original appro- priation of tithes in England for several purposes, how great is the invasion of public and private right, when the ministers, though professing to be reformed from the evils of papacy, deprive the indigent of the patrimony which they formerly enjoyed, assume to themselves the whole tenth, and tlirow upon the com- munity additional charges for special religious services, for the support of the bishops, of the poor, of the places of worship, of labours for the conversion of the heathen, for the education of the young, and for numberless other religious and charitable objects ! In the same text of Scripture, where God commands the tenth to be given to the Levites, he also commands that they shall not possess land or real estates, and that they shall content themselves with the tithes only. If therefore the people are obliged by this command to pay tithes, the ministers are under the same obligation to take no possessions of inheritance.^ 2nd. Want of equity in the demands made on many of the payers. The Apostle Paul said, " Let him that is taught in the word commimicate unto him that teacheth in all good things;"^ and it is evident that the scriptural and equitable principle is, that they to whom spiritual things are ministered, should, when needful, supply carnal or outward things. Therefore to demand these of all — many of whom cannot conscientiously accept the ministry — has no foundation in either scripture, justice or reason ! On the contrary the injustice is palpable, when it is considered that the tithe rent-charge is possessed bv one denomination, to the exclusion of all the rest ; who con- stitute probably one-half of the population in England, and ' P. Sarpi on Benefices, cliap, 21 ; Numbers xviii. ; Deut. xviii. ^ Gal. vi. 6. Sect. 6.] NATURE OF ORIGINAL GRANTS OF TITHES. 167 live-sixths of it in Ireland ; and who iire thus compelled to support doctrines and services, to which they feel religious objections. This surely is in direct opposition to the memorable command of our Lord, " "Whatsoever ye would that men should do to you, do ye to them likewise." Would that this first principle of Christian morals were fairly applied ! 3rd. The original grants of tithes, whether free or compulsory. Some have alleged that the various owners of land throughout the countrv' spontaneously dedicated the tithe, or tenth part of the produce, to religious purposes for ever. This however, though true in certain instances, is not generally consistent with the evidence of history. The language of some of the royal grants or enactments, and the statements of contemporary writers, prove that large numbers contributed very unwillingly ; and that they were compelled to pay, in some cases by violence, and in others by threats of punishment, human and divine, for disobedience. In fact, so averse were many of the people to the imposition, that they resisted it in certain countries for very long periods, and were only brought to submission in the end, by the united efforts of the civil and ecclesiastical powers.^ The monarchs, urged on by the bishops and priests, imposed the payment of tithes on the people, as has been before re- marked, under the plea of their recci\'ing in return essential reli- gious services ; while at times the parliaments enforced the impost by their sanction. The difference in this respect is not material. Early history is full of complaints against the oppressions prac- tised in ecclesiastical affairs. The governing authorities have overstepped their proper limits, by the enforcement of general and perpetual tithes for sectarian objects, thus invading the rights of conscience and the divine prerogative ! 4th. No right vested in the ancient owners to impose such a charge on their posterity. It lias been said that the owners had as much right to give the tithes for ever, as they had to give their estates for ever. That they did not generally give the titlies willingly, has l)ecn already shown. But they had an acknowledged and perfect right to give their estates of their own free will, for any purpose wliicli they conscientiously approved ; provided they did not tlicreby injure, in purse or conscience, the just claims of their ' Seldcn, 6, 4 ; Krantzs History ; Neander\s History, iii. 1. 168 PERSONAL TITHES MOSTLY ABOLISHED. \Chap. 20. families^ their friends or the public. The establishment of tithes however was very different, because in such a grant they actually disposed of a portion of the labour, skill and capital of their descendants. Had they chosen to give the whole land, or a tenth of the land, they might doubtless have done so, with the provision already mentioned. The alienation would then have been complete; their successors would not have been parties, nor burthened in conscience. But the tenth of the land would not have satisfied the tithe-claimant; the successive nominal owners must cultivate it for him, with their industry, skill and capital; they must manure, sow and reap it ; they must pay the rates and taxes, stock it with cattle, incur the risk of failures and losses ; and yield annually, to him and to his assigns, the whole produce of the tenth or an equivalent in money. All this makes every successive landowner a party in the matter, and compels him to uphold an object of which he may entirely disapprove. Had it been a tenth of the profits only, the wrong, though still existing, would have been less than when a tenth of the gross produce is claimed. In truth, the imposition is so oppressive in its bearing, so unjust in its character, and so inconsistent with the privileges of conscience, that it is evident no landowner has a natural and just right to enforce it on future generations ; thus making them upholders of his own religious opinions, and depriving them, not only of the free exercise of individual judgment and conscience, but also of the legitimate fruits of their skill and industry ! 5th. Personal tithes, with some exceptions, long since gene- rally abolished, and the charge confined chiefly to the land and its cultivation. Tithes in the old popish church were personal as well as prsedial. Trade and employments had to contribute besides agriculture ; the merchant and the menial servant, as well as the cultivator of the soil. Now, and for ages past, the burden on country districts having been in some measure shifted, and by degrees contracted in its bearing, rests almost wholly on the land, which supplies the food of man, and which therefore ought to be free from charges, in order to be able to furnish that food to all as cheaply as possible. This is especially due, seeing that most other countries have thrown off the oppressive impost, and that they possess therefore a great advantage over the Sect. 6.] CAUSES OF LANDS BEING TITIIt; FREE. HV.) burdened agriculture of Britain. Personal tithes have been gene- rally abolished ; an application of equal measures must abolish the prsedial also, under whatever change of name they now exist. ^ Gth. Tithe-free lands. Large portions of land in England have become free from demands for tithe rent-charge, through the operation of various causes. When estates or manors belong to ecclesiastical bodies or offices, to colleges or universities, tithe rent-charge is rarely pay- able to other parties. Thus the lands of deans and chapters, of archbishoprics, bishoprics, &c. are generally exempt from all such claim. Some lands are also tithe-free by ancient pre- scription, and others by the custom of paying a small modus. In some cases, when common lands have been enclosed and cultivated, a certain piece of land has been allotted to the min- ister of the parish by special agreement or act of parliament, in hen of tithes or tithe rent-charge on the whole, the rest being exempted from the liability. By the general Tithe commuta- tion Act, power was given, with certain limitations, to indi\i- duals and to parishes to make an arrangement of this sort with the tithe-claimant, and the power has been acted on in many cases. When proprietors of land have purchased the tithes of lay-impro- priators, such tithes have generally been merged in the freehold, or in another word extinguished ; the lands being thus rendered, at a cost of ten, twelve, or more years' value of the tithe, free from all such claim in future. In these eases, occupiers or purchasers, not being liable to the burden to which other lands are subject, naturally consent to ' Both the adventurers and the poor men engaged in tlie fishery, in some places on tlie coast of Cornwall, are compelled to pay tithe whenever the boats are put out, whether any fi.sh are taken or not. One-twelftli of the profits or wages is claimed in some porta, in others a certain sum is de- manded annually. Of course this tithe has not been commuted : if it had been, the rent-charge must have been laid on the ocean instea'icar, claiming the small tithe rent-charge, and officiating as minister of the parish. If however there is no impropriator, the minister of the parish is termed a rector, and receives all the tithe rent-charge, both great and small. 5th. The curate or curates assisting the minister, or acting for him if he is unequal to perform the services. Beside these is the parish clerk in ever)' parish. 13th. Nice distinctions of the English law respecting simony, or the purchase of the ministerial office and emoluments. Judge Blackstone says, that simony is the corrupt presenta- tion of any one to an ecclesiastical benefice, for money, gifts or reward ; being so called from the resemblance it is said to bear to the sin of Simon Magus ; though he thinks that the purchase of holy orders (viz., from the bishop) approaches nearer to that offence. A living or benefice procured by such means is for- feited on that occasion to the crown. By tlie canon law it is treated as a great crime, and being always accompanied with perjun*', is so much tlie more heinous ; every presentee being solemnly sworn to have " made no simonijical contract, pay- ment or promise, directly or indirectly, by himself or any 174 LEGAL DEFINITIONS OF SIMONY. [Chap. 20. other, to his knowledge or with his consent/' ^ &c. But ecclesi- astical corruption has devised many subterfuges and evasions, to render such appointments a transferable property, and their purchase and sale a safe and an easy business, so that the instances are very notorious, in defiance of great Christian principles, and Acts of Parliament. These Acts, it appears, are rarely if ever enforced, but Blackstone asserts that modern prevailing usage calls aloud for putting them in execution. In 1699 Dr. Watson, bishop of " St. David's," was deprived of his see for simony, which he carried on unblushingly to a large extent. Other instances of the same kind have occurred; the offence being the sale of what are termed holy orders, and not of advowsons. But cases of the latter sort have also taken place, in open contravention of the law. The following practices are regarded by the English law as simony.^ For any one to purchase a presentation when the living has actually become vacant ; for a clerk to bargain for the next presentation to a benefice for himself, the incumbent being sick and about to die ; for him to purchase one, either in his own name or in another's, and to be thereupon presented. And also the procuring a benefice, by agreeing to cede to the patron some of the rights belonging to it. On the other hand, the following are deemed by the law not to be cases of simony; 1st, the purchase of a presentation by a father on behalf of his son ; 2nd, the purchase by a clerk for himself in perpetuity, when not vacant ; 3rd, a bond to pay money for charitable uses on receiving a presentation ; 4th, a bond to resign in case of non-residence, or, on taking another living ; or when the patron's son shall attain canonical age, or twenty-three years. These nice distinctions clearly show that the legislature has entertained considerable doubt of the propriety of sanctioning such transac- tions, and making them matters of pecuniary bargain ; and that it had to contend with a mercenary, trading spirit in ministers of the established church, which required to be closely watched and restricted. How far success has attended these restrictions is another question ! To allow the sacred office of the ministry and the care of im- mortal souls to be thus bought and sold as a species of property, ' See 40th Canon of Anglican Church. - See Blackstone and Paley. Sect. G.] TITLKS OF LAND AND OF TITHES. 17."! is, it must be confessed, greatly to degrade the high spiritual calling ; and, notwithstanding all the excuses of common usage and polite phraseology, virtually to assimilate it to the attempts of Simon of old. That a pm-chase in I'cvcrsion should be per- fectly justifiable, while a purchase in immediate possession is a transgression of the law of Christ, is a distinction in judg- ment that carries no conviction to the simple, unprejudiced mind. The present inefficient laws against simony seem intended rather to preserve appearances by a show of disapprobation, than to abolish the actual buying and selling. 14th. Titles to land objectionable in many respects, as well as to tithes. It is sometime alleged that the original titles of land are in many cases very dubious and questionable, as well as the origin of tithes ; that neither the one nor the other will bear very close investigation ; and that what we have now to deal with is the present o\^^lership and application. This comparison, however, is founded on a superficial new of the facts. With respect to land, there is in general no ancient adverse claimant, nor any other claimant that can be traced beside the party in possession ; if there be, any question of disputed title may be fairly settled by legal tribunals. But in relation to tithe rent-charges, the case is widely difl'erent, since the patron has not as such, or ought not to have, any civil interest ; and another natural claimant exists, being the present landowner, who is the representative of the original owner and is generally known. The tithe receiver is at most only a lessee and is also liable to be dispossessed, according to former precedents, whenever the state may think fit. 15th. Tithes, or ecclesiastical tithe rent-charge, asserted to be public property. Again it is contended that, although the tithes originally be- longed to the landowner, yet in consqucnce of their imme- morial severance and long ahenation from him, he has now no right to them ; and that they are manifestly the property of the state. Doubtless the state has assumed a claim to them, and to deal with them as it thinks fit : and though the amount has been subtracted from the owners of the soil, yet if the rent-charge were applied to general purposes of indisputable benefit, of which they could fully approve, none coidd fairly refuse to pay the demand. While, however, the application to sectarian purix)ses 176 CHURCH DEMANDS AND STATE TAXES. [CA«J9. 20. is retained, those who conscientiously object to it will not be- come reconciled to the payment, whether it be considered public or private ecclesiastical property. 16th. Distinction between the nature of ecclesiastical tithe rent-charge, and that of payments to the state. For the payment of direct taxes to the government, or of rates for local purposes of a civil or strictly charitable nature, which are " things that are Caesar's," although some of those pur- poses may not be free from objection, all the payers receive a return, in the protection of person and property, in the main- tenance of order, and in the promotion of the general welfare and comfort of the people ; such payments are justified by the example of our Lord himself. But for forced contributions to uphold certain ministers, tenets and forms of religion, all those who conscientiously disapprove of the character of these parti- cular purposes receive no return whatever. Being of " the things that are God's," in which no man has a right to interfere, great injustice is inflicted on dissentients. This would have been more palpable, as before remarked, had the payments been exacted for the support of Mahomedanism, or heathen idolatry ; but there is a violation of principle in each case, and the diflfe- rence is only in the degree. Between claims for the direct ecclesiastical purposes of a few, and claims by the state for the general civil purposes of all, there is a marked distinction. The command to " render to Csesar the things that are Caesar's, and to God the things that are God's," will, it is believed, justify and require the conscien- tious dissenter to withhold compliance from demands which he believes to infringe on the divine law, while he will also feel bound to uphold the authority of Caesar in its legitimate province. 17th. Distinction between the nature of ecclesiastical tithe rent-charge, and that of rent for land to an ecclesiastical body or person. Very slight reflection is suflicient to show that between these two demands there is a broad and clear distinction. The dis- senter who pays the rent has the use of the land, as a fair and equitable consideration for his money, just in the same manner as if the land belonged to a private person : but for the ecclesiastical tithe or tithe rent-charge he can have no return whatever, with- out a violation of his conscience. When made upon him, there- Sec(.7.] oKKiiN Of iMi'Koi'ui am: riTMi's. 177 fore it may be prououneed to be an uureasonable and unjust demand. 18th. Application of state-provision to ministers of all religious persuasions decidedly objectionable. If the tithe rent-charge could possibly be didded in fair pro- portions between all the relij^ious denominations, there would still be ground of^very serious objections. The false system of state endowments for religious purposes would remain, and even be established on a more specious and a broader basis ; jealousies and contentions would be fostered ; the principle of a hireling ministry would continue ; the compulsory payments would be at variance with the gratuitous nature of the gospel ; the call to ministerial appointments would be more extensively venal ; the conscience would be burdened with the apprehension of support- ing error ; religion and its ministers in many sections would sutler, through the tendency to induce a self-exalting and tem- porizing character; and there would follow a yet more general alienation of the profession of Christianity, from the simple, sincere principle of the Messiah's spiritual kingdom. 7t/i Section. — On i/npropriate Til hen, is'C. All tithes or tithe rent-charge are, as is avcH known, either ecclesiastical, impropriate (or lay), or api)ropriatc. The tenu impropriation is used, when an ecclesiastical benefice is (impro- prie or improperly) in the hands of a layman ; and api)ropriation, when the living is appropriated to a bishop, college or religious house : though sometimes they are confounded, or the former class arc called lay appropriations. The monastic orders at a very early period .succeeded, by various contrivances, and especially by alleging the claims of the poor, in obtaining possession of a great number of advow- sons, benefices or livings, tor the sake of the tithes, undertaking to provide for the discharge of the parochial duties. They also repaired the buildings for public worship, and in many instances paid annual acknowledgments or fees, to bishops and other ecclesiastical officers. " Thus," says Blackstone, " these appro- priations became annexed to bishoprics, prrl)ends, religious houses, nay even to nunneries and certain military ordei's, all 178 DISPOSAL OF MONASTIC FUNDS. [Chap. 20. of which were deemed spiritual corporations." Such bodies deputed one of their own number, as curate, deputy or vicar, to perform divine service, &c., his stipend being at their discretion. The appropriator was bound to find somebody ; but this, through the indolence and irregularities of the monks and abbots, was often done in so scandalous a manner, and the parishes, as Blackstone states, suffered so much by neglect, that the legis- lature was forced repeatedly to interpose. It was enacted, in the reign of Richard II., about the year 1392, that in all appropri- ations the vicarage should be sufficiently endowed; and also that the bishop should ordain a competent sum, to be distributed annually among the poor parishioners, in compliance with the original principle.^ The system of impropriations, or rather appropriations, is said to have begun with William the Conqueror, and to have extended within three centuries to more than a third of the benefices in England, and those the richest. By the time of the Reforma- tion, another third was added, and many of the parishes were left altogether unserved, the monks and friars, and not laymen, being the chief holders.- Camden gives the number cf appro- priations as 3845, out of 9284 parishes in the reign of James I. It had been expected that Henry A^III., when he suppressed the monastic institutions and withdrew the corporate capacity from the regular orders, would restore the tithes to the parochial ministers, or appropriate the whole revenues to other religious objects as he had promised to do. Their li^-ings would, by law, have become disappropriated, had he not, by a clause in the Act, secured them to himself. " This,^' says Blackstone, using very mild terms, " though perhaps scarcely defensible, was not without example ; for the same had been done in former reigns, when the alien priories, or those occupied by foreigners, were dissolved and given to the crown. From these two roots have sprung all the lay appropriations or secular parsonages, whose tithes are generally termed " impropriate," they having been granted or sold from time to time to private individuals."^ Hence it appears that all tithes, whether ecclesiastical or not ; whether claimed by a rector, bishop, religious house, college, ' Commentaries, i. 2 — 5, &c. - Blunt's Eeformation. ^ Commentaries, i. 11 — 5. r Sect. 7.] ECCLESIASTICAI. 1)1 TIES TRANSKKKlUn) WITH TITMKS, 170 officer of state, or secular individual, had tiie same origin ; the difference consisting chiefly in the variety of the parties claim- ing them. All possessed a sort of spiritufil character, and could not, without a distinct transfer, pass with the land or merge into it. To some extent, but varying in degre in diff'erent parishes, this spiritual character still subsists in all the tithe- rent-charge. The tithes of most of the monasteries having been charged with some ecclesiastical services or stipends, the same conditions were generally retained in the disposal of them to private individuals or public bodies. Such are the repair of the chancel, the appointment and pay of a perpetual ciu'ate, the contribution to a \icar,^ &c. ]\Iany of the setjuestered livings were applied by the king to liis own purposes, or bestowed on his favourites ; while others were sold to the nobles and gentry at easy prices, and the pro- ceeds employed wholly or in part to extend the Episcopal esta- blishment, by founding six new bishoprics, establishing deans and chapters in eight other sees, and augmenting the colleges and professorships at Oxford and Cambridge. These bishoprics were AVcstminstor,- Oxford, Peterljorough, Bristol, Chester, and Gloucester. A few lay-impropriators have, at different periods, renounced their claims gratuitously in favour of ecclesiastical objects, and others have done the same on receiving compensation. The report of the commissioners presented to Parliament in 1835 enumerates the following "Appropriations and Impropria- tions in England and Wales :" — 88 benefices possessed by the Crown. 385 by archbishops and bishops. 702 by deans and chapters, or ecclesiastical corporations aggregate. 438 by dignitaries and other ecclesia-stical corjjorations sole. 15G3 over, ' Of thirty-one lay impropriations in Cumberland, two are charged witli sniull payments to the Viishop, seven to vicars for perpetual curate.^, three are unknown, and nineteen appear to be free from any ecclesiastical obli- gation except the repair of the chancel.— /fiVAarcfcrow on Jmpropri4it« Tithes. * Westminster was converted by Queen Elizabeth into a deanry. V *> 180 TITHE-COMMUTATION IN ENGLAND AND WALES. \Cliap. 20. 1563 brought forward. 281 by universities, colleges and hospitals. 2552 by private persons (lay or ecclesiastical.) 43 by municipal corporations. 121 \dcarages partly endowed with great tithes. 132 vicarages wholly endowed with great tithes. 4692 These returns were apparently incomplete. Gregory, in his Dictionary of Arts and Sciences, stated that there were then 3845 impropriations in England alone. 8^A Section — Commutation of Tithes in England, Wales and Ireland, into Tithe rent-charge. The details of this measure, which, though very important, are often misunderstood, will, it is believed, be found correctly described as follows. The commutation enacted by Parliamenti for England and Wales in 1836, has made a great change in the tithe system, abolishing the payment of tithes, and substituting for them an annual tithe rent-charge, to be paid in money by the owner of the land, to those parties who had heretofore received the tithes from the occupier. The act does not extend to tithes of fisheries, mills or minerals ; to other personal tithes, to Easter offerings, mortuaries, surplice fees, or money payments, except by mutual agreement. The city of London, and rates in other cities or large towns, are also excluded from the operation of the act. The tithe rent-charge especially differs from tithes in being, with two or three exceptions, equally payable, whether the land be cultivated with one crop or another, or whether it be left wholly without cultivation : and therefore it does not depend on the amount of produce. The impost is laid on the landlord, not on the tenant ; and is recoverable, not like tithes, by being taken in kind, but like rent, by distress. The amount of tithe rent- charge for each parish was calculated, according to the average tithe payments of the seven years preceding 1836, with liberty to the commissioners in fixing it, to increase or diminish the amount by one-fifth or less, at their discretion. The whole tithe ' 6 and 7 William IV., cap. 71. Sect. 8.] TiTHE-c().\i.\irTAri(>N iv irkkand. 181 rcnt-cluirgc payable lor each parish' was then apportiuuecl ou the several estates, and even in many parts on every field, according to their annual value respectively, as estimated at that time. It was next calculated how many bushels of wheat, barley, and oats (in equal quantities of each sort), that amount would purchase, according to the average prices of the last seven years : and in every futiu*e year an amount of rent-charge is to be levied in each parish, to be sufficient to purchase the same number of bushels, year after yeiu*, at the pre>'ious septennial average prices. The charge on each estate and field is always to retain the same pro- portion, however their relative values may change hereafter, a few peculiar crops excepted. The cost of the commutation has been very great. Sundry xVcts of ParKament, establishing compositions for tithes in Ireland, were passed between the years 1823 and 1832 ; and in 1838 another act' abolished these compositions, and established a rent-charge instead. This rent-charge was fixed at three- foui'ths of the amount of such compositions, and was declared to be payable by the party possessing the first estate of inheritance in the lands subject to it. The rent-oharge is variable with the price of corn, in like manner as compositions for tithes; the tenants under existing leases were made liable for the amount of the rent-charge, but under all future agreements the liability rests on the landlord, unless in cases of special agreement to the eontraiy. The remedy for non-payment is by application to a court of equity, which appoints a receiver to take the rents, and to apply them in discharge of the claim. The process is, as may be supposed, an expensive one. The tithe rent-charge is generally lower th