BOOK VI.

OPINIONS CONCERNING CHURCH GOVERNMENT.

CHAPTER I.

FOUNDATION OF CHURCH GOVERNMENT.

THE followers of Jesus are united by the mutual consideration, the tenderness in bearing with the infirmities of others, the solicitude to avoid giving offence, the care to make their light to shine before men, so as to draw them to the practice of virtue, and the brotherly zeal in admonishing them of their duty, and in reproving their faults, which flow from the native spirit of the gospel, which form the subject of many particular precepts, and by means of which Christians are said to "edify one another."

But their union is produced and cemented, not only by those affections which their religion cherishes, but also by their joint acknowledgment of that system of truth which it reveals. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all."* As the public worship of the "one God and Father of all," who is known by the light of nature, forms one of the duties of natural religion, so Christians, who by bearing that name, profess to believe in the person, whose interposition has opened a scheme for the salvation of sinners, are required to "confess him before men," and by attending certain ordinances, to give a public testimony that they entertain the sentiments which are supposed common to all his disciples. The avowal of their belief of that system of truth, which may be learned from the revelation received by them as divine, is not left optional to Christians. He whom they acknowledge as their Master, has judged it proper to appoint that they shall solemnly be admitted amongst the number of his disciples by baptism, that they

* Eph. iv. 4, 5, 6.

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shall statedly join in different acts of worship presented to the Father in his name, and that they shall declare the reverence and gratitude with which they receive the characteristical doctrine of his religion, the redemption of the world through his blood, by partaking frequently of the Lord's supper.

If the whole Christian world could assemble together for the purpose of observing the institutions of Christ, they would form one visible society, distinguished from the rest of mankind, and united amongst themselves, by employing the same external rites as expressions of their holding the same truth. It was not the intention of the author of the gospel that this visible unity of the Christian society should be long preserved, because his religion was to spread rapidly throughout the world. But although, from the earliest times, different assemblies of Christians have, of necessity, met in separate places, yet the very act of their meeting, proceeding from the same general principles, and being directed to the same purpose, is such an expression of union, as their distance from one another admits; and all the assemblies of Christians in every quarter of the globe, professing to hold" the truth as it is in Jesus," and to worship God according to the appointment of Christ, are to be regarded as branches of what has been significantly called the catholic or universal church, the great society of the followers of the Lord Jesus, who would meet together if they could.

Separation of place, which the propagation of Christianity renders unavoidable, has conspired with other causes to produce an apparent breach of the unity of the catholic church. Different interpretations of Scripture have led to an opposition amongst Christians, in respect to the great doctrines of the gospel; different opinions as to the mode of worship, and the manner of observing the rites of religion have been accompanied by corresponding differences in practice; and some who call themselves disciples of Christ have departed so far from the sentiments generally entertained by their brethren, as to judge all rites unnecessary.

If the followers of Jesus form a distinct society, and are bound to profess their faith by the observance of certain institutions, there will probably be found in the gospel some regulations as to the time and manner of observing them, some appointment of persons to administer them, some principles of order, and some provision of authority for guarding the honour and purity of the Christian association. All this flows by natural consequence from the general idea of an obligation upon Christians to assemble together, for the purpose of professing their faith by the observance of certain rites. But if there is no such obligation, if religion is merely a personal concern, and all the intercourse of a Christian with his Saviour and his God may be carried on in secret, then the whole idea of church-government vanishes, and the followers of Christ, as such, have no other bond of connexion except brotherly love.

The first point, therefore, to which our attention must be turned, is an inquiry into the opinion of those who deny the perpetual obligation of the rites observed by other Christians, that we may thus ascertain whether we are warranted by Scripture to lay the foundation of church-government, in its being the duty of Christians to

assemble together for the observance of those rites. This inquiry is a branch of the first general head, under which I arrange the questions that have been agitated concerning church-government. They respect either the persons in whom church-government is vested, or the extent of power which the lawful exercise of church-government implies.

CHAPTER II.

OPINIONS CONCERNING THE PERSONS IN WHOM CHURCH GOVERNMENT IS VESTED.

THE different opinions respecting the persons in whom church government is vested will be brought under review, by attending to the systems of the Quakers, the Independents, the church of Rome, the Episcopalians, and the Presbyterians.

SECTION I.

QUAKERS.

THE dangerous and delusive spirit, known by the name of fanaticism, was the principle of many sects which appeared after the Reformation, particularly of some of the rigid separatists from the church of England in the seventeenth century. It continues to tincture, more or less, the religious system of many individuals, and of different bodies of men: but the Quakers are the sect best known in our times, who profess what we call fanaticism as their peculiar tenet, and who follow it out in all its consequences. It is the character of

fanaticism to consider the revelation of the words and actions of Christ contained in the Scriptures, and all the ordinances and outward performances there prescribed, as of very inferior value, when compared with the immediate influence exerted by the Spirit upon the mind of the individual. It is conceived that this inward light constitutes a man a Christian, even although he has not the knowledge of the truth; that he is to feel the impulse of the Spirit in all the important actions of his life, but more especially in the worship of God; and that, walking continually by this perfect guidance, he would be degraded if he were obliged to perform any external action in a certain manner.

This principle easily extends its influence, both to the positive rites of Christianity, and to all the circumstances that attend public worship. The Quakers consider baptism and the Lord's supper, which other Christians think themselves obliged to observe, merely as symbolical actions, the one shadowing forth the inward purification of the soul; the other, the intimate communion which Christians enjoy with Christ as figures for the time then present, which our Lord, in accommodation to the weakness of those with whom he lived, conde

scended to use before the age of the Spirit commenced; but as become unnecessary to all who understand the genius and the life of Christianity, since the outpouring of the Holy Ghost upon the day of Pentecost. In like manner, fixed times for the worship of God, stated prayer, and exhortations given by certain persons at certain seasons, are considered as intrusions upon the office of the Spirit, and are condemned as implying a distrust of his operations. It is allowed that Christians ought to assemble in the expectation of being moved by the Spirit, and that the act of assembling may prepare their minds for receiving his influence. But it is understood, that in their assemblies every one ought to speak as he is moved by the Spirit; that the office of prayer and exhortation is the gift of the Spirit; that the office continues during his operation; that it comes to an end when the impulse is exhausted; and that any person who prays and exhorts without this impulse acts presumptuously, because he acts without warrant. From these principles it follows that an order of men invested with the character, and exercising what we account the office, of the ministry, is not only unnecessary, but also unlawful. It is obvious too that these principles are incompatible with a regular association. For although Christians who hold these principles may agree as to the time and place of meeting, yet as often as the inward monitor speaks to any of them, that individual is set above the control of his brethren, and amongst any number of individuals following out these principles to their full extent, there cannot be that subordination, without which it is impossible for a society to subsist.

When the Quakers first appeared in the seventeenth century, they avowed, without disguise, the principles which have now been stated. They declaimed with violence against the office of the ministry as sinful; and in that fervour of spirit which was cherished, partly by the novelty of their doctrine, and partly by the troubled state of the times, they committed various outrages against those assemblies of Christians, who performed the stated services of religion under the direction of fixed pastors. The experience of that punishment, which must always be inflicted upon those who disturb the tranquillity of others, soon taught the Quakers great circumspection of conduct; and the abilities of some men of learning and of extensive views, who early embraced this persuasion, gave their religious system a more plausible form, than it seemed at first capable of admitting. Barclay's Apology, published in Latin, in 1675, is a well-digested exposition of fifteen theses, which contain what he calls the true Christian theology. It is properly termed an apology; for, while it throws into the shade the most obnoxious tenets of the Quakers, it presents all that it does publish in the most favourable light, and with much art and ingenuity it attempts to give a rational vindication of a system, which disclaims the use of reason. Barclay's Apology is the ostensible creed of the Quakers; and, in the spirit which dictated that book, they have, for more than a century, been accommodating their principles to the spirit of the times. While they have insured the protection of government, and obtained the most indulgent condescension to all their scruples, by uniformly distinguishing themselves as orderly and peaceable citizens, they have adopted many internal regulations which are fitted to preserve their