S33r M *' '**5l1 Unity of the chi^rch: Apostolic '^ucce.'-jsion Three discourses James Harvey Otey THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA LOS ANGELES Wfit Winitn of tfie etitttcft : THREE DISCOURSES BY RT. REV. JAMES HERVEY OTEY, D. D. BISHOP OF TENNESSEE. " Prove all things , hold fast that which is good." JNEW YORK: PUBLISHED BY DANIEL DANA, Jr, 20 JOHN STREET. 1845. The following sermons were written and preached more than a year ago in the discharge of parochial duty, and with- out any expectation or intention of their publication. They make no pretensions to literary merit and no such distinction is claimed for them. Composed literally " currente calamo^'' they are given to the public, just as they were preached, with the exception of two or three additional quotations in the first of the series, the notes and the appendix. The writer has no expectation that these discourses will prove palatable to the great majority in this country " who call themselves Christians." Yet he is not without hope that their farts, statements and arguments, if duly weighed, will lead to further examination on the part of those who are concerned " to know the truth." " And if for necessary truth's sake only, any man will be offended, nay take, nay snatch at that offence which is not given, I know no offence for that. 'Tis truth and I must tell it ; 'tis the Gospel, and I must preach it. And far safer it is in this case to bear anger from men than a woe from God." Columbia, July 1, 1843. 460033 SERMON I. " AND HE IS THE HEAD OF THE BODY, THE CHURCH." COLOSSIANS, i. 18. St. Paul, the apostle, in his epistle to the Golossians after the salutations with which he commonly begins his letters, pro- ceeds to speak of the great power and dignity of the Redeemer. He enlarges on this topic for the purpose, probably, of strength- ening the confidence and hope of the christians at Colosse in the Lord Jesus Christ, and of encouraging them to " fight the good fight of faith." By declaring in the most ample terms Christ's exalted power and dignity, he would raise them above the fear of trial and persecution in this life, to which they were constantly exposed, and would inspire them with a trust in the Saviour, that would disarm even death of his terrors. For, whom could they reasonably dread, when so much power was engaged in their behalf and for their protection ? " For by him," says the apostle, " were all things created, that are in Heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers ; all things were created by him, and for him ; And he is before all things, and by him all things consist ; and he is the head of the body, the church ; who is the beginning, the first born from the dead ; that in all things, he might have the pre-eminence. Under the guidance and safe-guard of such a friend, the saints at Colosse, might well rise superior to all the discouragements and difficulties which encompassed them in their journey through this \veary world, and look forward with composure to the approach of that inevitable hour, when they must sink into the grave under the stroke of death. We would do well, brethren, to remember that the same mercy embraces us, that the same power is engaged for our protection, that the same gracious Redeemer is our unfailing friend, and that in reliance upon him we are authorized to cherish the same blessed hopes for time and for eternity. The first thing that strikes us, as worthy of observation in the text, is the singular terms in which the apostle speaks of the Church. It is called a body— a. body of which Christ is the head. The head is the scat of all those mental perceptions which enable us to exercise our judgment, and by which the actions of the body are controlled and directed. So the Lord Jesus Christ being head of the church is the source of all wisdom, power and dignity in it. The meaning of the Apostle's meta- phor, we conceive, to be fully cleared by this brief and simple explanation. Perhaps many points of resemblance might be sought out, yet they would probably be of a fanciful character and tend little to edification. ^, ., . As the church is here and elsewhere in Scrip- Unity of ^ the Primitive ture expressly called a body* we are at once and Church. necessarily reminded of the unity which should distinguish it in faith and practice. As the members of the natural body are united together and to the head, by the veins, arteries, and nerves, so the members of the church are united with one another and to Christ the head, by the spirit, faith, love, sacraments, word and ministry. " There is one faith, and one baptism," saith the apostle, in the very same connexion, in which he declares that, " there is one body."t It must be clear even to slight reflection, that in the first pro- mulgation of the gospel and in the gathering together of the church, believers were perfectly united in the profession of the same faith and in submission to the same ordinances. The cir- cumstances by which the first converts to Christianity were sur- rounded, measurably compelled them to union : and that they were so united is manifestly set forth in the declaration that " they continued steadfastly in the Apostle's doctrine and fellow- ship, and in breaking .of bread and in prayers." t It was the prayer of our blessed Saviour, and among the last which he, as man, addressed to the Father concerning his disciples, that "they all might be one."§ And it adds to the affecting interest of this prayer, to consider, that the divine Redeemer seems to • 1 Cor. X. 17. Eph. i. 23: iv. It5. t Eph. iv. 4, .5. { Acts ii. 42. § St. John xvii. 20, 21. regard the unity of his church, as a necessary evidence to the world that the Father had sent him. " Neither pray I for these alone ; but for them also which 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 : that the world may believe that thou hast sent me^'' " That they all may be one" — one in love — one in faith— one in practice — one in hope. This oneness of the christian church continued with but little interruption, until the perilous and puri- fying times of persecution ceased and believers began to exer- cise themselves about questions, which in their discussion, instead of ministering grace to those who heard, tended rather to strifes and divisions, and the evil works which usually attend upon contentions. Divisions of the christian name have at length Present divi- so multiplied that, in our day, it seems that the ™"s- question is rarely made, whether such things are allowable under the law of Christ. It appears to be taken for granted, that men will differ in their religious views — that differences are inevitable from the very corfstitution of men — that they will have their preferences, and that these preferences, no matter upon what grounds they may be entertained, may be safely indulged to the extent of attaching oneself to any society what- ever that professes to be christian. In short, there seems to be a very widely diffused persuasion in the public mind, that one denomination of professed Christianity is, as to authority, about as good as another. Hence we hear of many different associa- tions styled churches — the deluded followers of Joe Smith, the Mormon prophet, and others equally ignorant and fanatical- appropriating to themselves this venerable and once venerated appellation. Hence it has come to pass that the exercise of a salutary discipline has almost ceased ^ ^r ^ct'^^'bf among the professed followers of Christ, it being found impossible to prevent the reception, to what are called church privileges, of those repelled, rejected or expelled by some association calling itself christian, and hence the chief aim of the various sects of the age, seems to be, to gain influence and power, by adding to their numerical strength, rather than to promote true piety and godliness among men. Can any serious and reflecting person, however, really think 8 that the various bodies of men, who are known under the name of churches of Christ, are verily authorized to act in his name, and impart to others authority to administer the sacraments of his religion ? Especially can they so think, when they perceive the practical results to which such opinions lead in the countless divisions in which the professed followers of Christ are now scattered ? in the bitterness and rancour which opposing sects exhibit towards each other ? Part -s irit Without the introduction of some restraining prin- must be res- ciple to Counteract this general disposition among trained. ^^^^^ ^^ ^1^^ present day to separate into parties, it must be too evident to need proof, that every thing like unity among christians will be at an end. The only bond to draw men together in ecclesiastical associations will then be inclina- tion and interest or accidental circumstances growing out of the intercourse of social life. And when these cease to operate or to have influence, new divisions must ensue from a change of cir- cumstances or of relations in an ever varying and changing world, until every distinctive feature of the christian system and of the church, one after another, shall pass away and the whole be divested of that divine authority which alone can and ought to give it sanction and weight with men. Indeed if these sepa- rations into distinct bodies or communities be allowable, there seems to be no good reason why every man should not act for himself and family in the affairs of religion, without the inter- vention or aid of any ministry whatever. And certainly those who at this day have discarded all authority in the church, act consistently in administering the rites of religion at all times, in all places, and to all persons who ask for them, without reference to any rule, law or custom upon the subject. They act consis- tently, we say, with their avowed principles. Whether these principles be in accordance with the revealed will of God, as interpreted by the practice of the primitive church, is another and very diflbrcnt matter. An idea seems to prevail quite extensively that J^f, f " ^1^ Christianity in its doctrines and forms is suscepti- ble of improvement like the arts and sciences, and that new discoveries are to reward investigation into it, as in other things. Hence old fashioned views of religion — such as teaching children the catechism, and training them to the habit- iial practice of devotion and other christian duties, are not only rejected but actually ridiculed as savouring of earthliness, and the self-constituted reformers of the age set forth their own pecu- liar sentiments with all the positive confidence and directness of assertion which attach to the claim of infallibility. There is truth in the maxim which says that extremes meet, and those who first set out with a denial of all authority are presently found claiming all authority for themselves. This is strikingly shown in the movements of a modern sect called by themselves Reformer's, but have failed to better known among us under the appellation of dispense with Camphellites. And here I beg to be understood not as mentioning names reproachfully, but simply for the sake of illustration. Among those, as well as among others to whom I shall have occasion to refer in this discourse, I am free to de- clare, and I take pleasure in saying, that I believe there are many humble, pious and sincere believers, " who through faith and patience are striving to inherit the promises." One of the characteristics of the sect, already named, is the rejection of all creeds and the avowed adoption of the New Tes- tament in their place, as the only and all-sufficient standard of faith and practice. If, say they, Creeds are contrary to the New Testament, they are wrong and ought to be rejected. If they are in accordance with it, they are at least unnecessary and may be injurious. There is plausibility in this reasoning — full as much as that which decided the fate of the famous library of Alexandria, — but far more sophistry concealed under an exte- rior of much candor and fairness. The word creed, means what? undoubtedly, belief. And it matters not in principle whether it consist of one article or twenty. Now when we come to ask these people who have undertaken to reform Chris- tianity, or rather the church, what they believe to be meant by christian baptism, they unhesitatingly declare, that it is immer- sion in water, in the name of the Father, Son and Holy Ghost : * * The form of Words in baptizing is not the same with all the preachers or pro- claimers among these people. Some use the common form, " I baptize thee, in the name of the Father and of the Son and of the Holy Ghost." Others of them say «' By the authority of the Messiah I baptize thee for the remission of sins" — and some here add, " In the name of the Father, &c." Others again " I baptize thee into the name of Jesus for the remission of sins." 10 and that no affusion, pouring or sprinkling of water, can be pro- perly regarded as baptism. Conseq^^jently all persons who have been baptized in any other way than by immersion, they con- sider as yet without the pale of the church and strangers to the covenants of promise. And their practice accords herewith ; for no person can or will be received into what they are pleased to style the kingdom of Heaven or of Christ, without submitting to be immersed. Thus we see then, that while they profess to reject all creeds, they nevertheless strenuously maintain — and right they are for doing this — that interpretation of the language of scripture which they believe to be the truth of God : and, consequently do, in practice, uphold the very thing which they condemn' in others. For a creed was never intended to express any thing more than what was conceived to be the meaning of holy scripture. It is the purpose of the creed to express in as brief a form as possible the leading facts and main doctrines of the christian religion, and so far from having the effect, as is ailed ged, of separating men into parties, just the contrary object is aimed at, and just the opposite result, for the most part, obtained by ^Creed ^^^^^ ^^^^' ^° man, who believes in the divine authority of the New Testament, will object to a single article of what is called the Apostles' Creed. Much of it is in the very language of scripture,* and that which is not, is nevertheless so plainly deducible from it, that no intelligent per- son will deny that it is built upon the express authority of God's holy word. No really sound objection therefore can be urged against its use. On the other hand, the many valuable purposes which it serves by presenting a concise summary of the Chris- tian faith, and forming a bond of union among the followers of Christ, will always vindicate the wisdom of retaining it among our forms of public worship. The precise period of time at which this creed, venerable for its antiquity, was composed, is not known with certainty. No doubt it was very near to the apos- tles' times, though we cannot assert that it belongs to the very age in which they lived and preached. It is as near a tran- script of what they taught, very briefly expressed, a'S can well be conceived. Indeed some learned men have given it as their • See 1 Cor. xv. 11 opinion that this creed was formed as an abstract from the apos- tohc writings, and intended as far as possible to supply the want of the sacred books among people who had not the opportunity to read them, as likewise to furnish an outline, to ignorant peo- ple, incapable of reading, of what things they were required to believe in order to their becoming christians. Purposes which the creed is admirably adapted to answer, as any one may be easily convinced of, who undertakes to teach the unlearned the main doctrines of revelation and their own corresponding duties. But one of the chief and among the most excellent purposes which the creed answers, especially by its introduction into the worship of the congregation is the preservation of unity, among the members of the body. It is thus that we are all enabled to " speak the same thing," and " be perfectly joined together," as the apostle enjoins, " in the same mind and the same judgment." It is thus we confess Christ " before men," profess " the faith once delivered to the saints," and preclude all just occasion for divisions. It is thus too, that liberty of conscience is secured. Not that sort of liberty, which amounts to free thinkings which spurns all restrictions and limitations upon the reason and judgment, which puts at defiance all law and authority, and sets up its own dictum as the infallible truth of God. This is licentious- ness and not liberty. This is that wild spirit of insubordina- tion, which under the name of freedoin has never failed to ex- ercise an iron despotism over the minds of men, wherever and whenever an opportunity was presented. Of this, the past his- tory of the world has furnished abundant and striking exam- ples, and it is in truth the real foundation of nearly all the systems which Sectarianism has introduced, defended and es- tablished. The Apostles' and Nicene creeds contain an outline of the main facts and doctrines of the Gospel. They deal with gene- ral principles ; * they set forth not a single peculiarity, except as it may distinguish Christianity from all other religions ; nor do they enunciate a single fact, or declare a single doctrine in which the vast majority, if not all christians, do not agree. And here is a leading point of difference between the Protestant Episcopal • These as applied in practice are extended and explained in the worship, offi- ces, &.C. of the church. 12 Church and the various dissenting bodies around her. She re- quires the reception only of that which was confessedly ac- knowledged in the primitive church as the chris- tween the Epis- tian faith — as of universal belief and no less uni- copai Church versal practice. The Nicene creed was put forth and others. 7 -, ■ , ■, • , /. , as embodying the sense and judgment of the church of Christ, as early as the year 325 (A. D.) and in con- demnation of the Arian heresy which then began to disturb the unity of the body. Whatever can be shown to be of endoubted belief and practice, among the whole body of believers previous to that time, we hold to be obligatory upon us at this day, as members of the Catholic Church of Christ. We call on no man to subscribe to any thing peculiar and distinct from what was thus believed and practised, in order to his becoming a chris- tian. The demand made is, " dost thou believe all the articles of the christian faith as contained in the apostle's creed ? " and upon the affirmative profession thus made, we baptize in the name of the blessed and adorable Trinity, and receive the sub- ject into the visible church, as a member of Christ's body. Not so with the self-styled Reformers of this age, who insist upon immersion as indispensable to admission into the visible fold of Christ. Not so with Presbyterians, who set forth in their " Con- fession of Faith," that " angels and men, predestinated and fore- ordained are particularly and unchangeably designed — that the righteous are chosen in Christ into everlasting glory, out of God's mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as conditions, or causes moving him thereunto ; and all to the praise of his glorious grace" — and that it hath pleased God, " for the glory of his sovereign power over his creatures, to pass by the rest of mankind, and ordain them to dishonor and wrath for their sins to the praise of his glorious justice"* — Not so with Methodists, who substitute internal per- suasions, which they call the assurance of faith, or the witness of God's spirit, for that holiness of life, that inward purity and moral rectitude, which are the proper evidence of conversion — of renovation — of an acceptable state with God. Not so with Papists, who demand unqualified submission to the decrees of • Confession of Faith; article or ch. iii. of God's eternal decrees — Phila. Ed. 1821. 13 the council of Trent in the 16th century, as an indispensable condition of salvation. Thus the theological opinions of men are attempted to be bound on the consciences of mankind as dogmas of faith, and the liberty wherewith Christ hath made us free, virtually destroyed. Contrary to all these and many others too numerous to be named, the Holy Catholic Church of Christ teaches as articles of faith those things only which are plainly delivered in the written word of Christ and his apostles, and about the truth of which there never was any doubt among the faithful. And now let me ask, is not this reasonable 1 is not this safe ? is it not consistent with the charity of the gospel ? If my fellow man professes his conviction of the truth of what the apostles taught, why must I impose on him new and additional terms of com- munion or fellowship which they never required? Why must my interpretation of scripture be taken as correct and his con- demned ? or why his received, and mine rejected ? Who is to decide between us, if we chance to disagree ? a thing very likely to happen. We both appeal to the written word, who is to be umpire between us? There is no decision to be had in such a case, without an appeal to the authority of the church ; without reverting to primitive Christianity, and that whjch has received the sanction of all, every where and from the beginning to the council of Nice, A. D. 325 — (down to which period it is acknow- ledged on all hands, the faith was kept pure and unadulterated by the great body of believers in every part of the world — ) and which must be regarded as of apostolical authority. Further than this we need not go, to be assured of our fellowship with the apostles, and through the sacraments of the Church which they established, of our union to Christ, the living head. I have thought it the more necessary to dwell ^.j^^ attitude on this part of the subject, because of the misap- of the Church 1 • 1 • J • i i • towards others. prehension and prejudice, not to say, misrepresen- tation, which I know to abound in the community, respecting the church, and the position which she occupies towards the various religious professions around us. The church utters no denudations against others, who through faith and repentance, are striving, however misguidedly in some things, after the crown of life. She takes her stand on general principles, which may be known and read of all men and in the setting forth of these, 14 the plainness and simplicity of her language are equalled only by its modesty — by the carefulness with which she has guarded her formularies from the expression of a har^h and uncharitable judgment on the faith and practice of others. Are we asked what is the church? The xix article re- phes : " The visible Church of Christ, is a congregation of faithful men, in the which the pure word of God is preached, and the sacraments be duly ministered according to Christ's ordinance, in all those things that of necessity are requisite to the same. Is the demand made, who are authorized to minister the word and sacraments of Christ's religion? The preface to the ordinal furnishes the answer — thus: "It is evident unto all men diligently reading Holy Scripture and ancient authors, that from the Apostles' time, there have been these orders of ministers in Christ's Church, Bishops, Priests, and Deacons : whicli offices were evermore had in such reverend estimation, that no man might presume to execute any of them, except he were first called, tried and examined, and known to have sucli qualities as are requisite for the same ; and also by public prayer, with imposition of hands, was approved and admitted thereunto by lawful authority. And therefore to the intent that these orders may be continued, and reverently used and esteemed in this Church, no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon in this Church, or suffered to execute any of the said functions, except he be called, tried, examined and admitted thereunto, according to the form hereafter following, or hath had Episcopal consecra- tion or ordination." It will be perceived from the foregoing that the Church undertakes to declare who shall be accounted lawful ministers in her own communion. She raises not the question, nor does she say one word about the authority of those who execute the functions of religion among others. She judges them not ; to their own master they stand or fall and to him they must give account. If others think their authority called in question by the declaration which she sets forth that " it is evident to all men, diligently reading Holy Scripture and ancient authors, that from the Apostles' time there have been these orders of ministers in Christ's Church, Bishops, Priests and Deacons," she is not to blame for it. It 15 is their own fault that they have not sought for that authority from the source and in the way which she declares to be lawful. It is her business to see that the application of the general principle which she asserts, be made to those who seek to min- ister in her congregations. And this is all that she undertakes to do, leaving others to pursue the course which they believe to be warranted by the word of God and the practice of the Church of Christ. It is however not a little re- ■ The fifGnGroJ. markable that the correctness of the general prin- principle of the ciple stated by the church, is admitted by the Church admit- large majority oi those who have left her pale piainants. and set up separate communions for themselves. Thus Calvin, the founder of Presbyterianism says, "If they will give us such an hierarchy, in which the Bishops have such a pre-eminence as that they do not refuse to be subject unto Christ, I will confess that ihei/ are worthy of all anathemas^ if any such there be, who will not reverence it, and submit themselves to it with the utmost obedience.'''' * Thus Martin Luther : " I allow that each state ought to have one Bishop of its own by divine right ; which I show from Paul, saying ' for this cause left I thee in Crete.' " t Thus Melancthon : " I would to God it lay in me to restore the government of Bishops. For I see what manner of church we shall have, the ecclesiastical polity being dissolved. I do see that hereafter will grow up in the church a greater tyranny than there ever was before." I Thus Beza, the successor of Calvin : " In my writings touch- ing church government, I ever impugned the Romish hierarchy but never intended to touch or impugn the ecclesiastical polity of the Church of England." § The plea urged for establishing a government r r% T ^ ^ ,1 II Plea of neces- ol Presbyters contrary to what was the known gity. order of the church was necessity. The refor- mation on the continent was carried, forward by the lower orders of the clergy ; that is by the Presbyters and Deacons, in conjunction with the people. The Bishops refused to unite with them except in a very few instances. In England on * Word for the church p. .'';], Joannes Calvini Trac. Theo. omnes p. 69. t Ibid. Resolutions. :t Ibid. Apology, &c. p. 395. § Ibid. p. .'J2, Letter to Archp. Whitgift 16 the contrary, the ministry, including Bishops, Priests and Dea- cons, reformed with the people; and hence there existed no necessity and no reason to change the order of government by Bishops, and consequently no alteration was then, or for a long time after, attempted. But what does this plea of necessity unavoidably suppose? Unquestionably, a departure from some established rule and order, otherwise there could be no reason or sense at all, in such plea. It must be evident then beyond* cavil, that when the necessity ceases, the practice which the plea of necessity is introduced to justify, ought to cease also. And it is on this ground precisely that we urge all those who practise Presby- terian ordination,* to cease an irregularity, (to use the softest term,) which the state of the Christian world no longer ren- ders necessary, if it ever did, and return to the application of the rule which, beyond all doubt, prevailed in the primitive and apostolic church. Th Ch h ^^^* *^ justify this separation and uphold the independent of Presbyterial form of Church government, it is sometimes asserted that the orders of the Epis- copal Church are defective .or vitiated because derived through a corrupt channel — that is, the Romish Church. If this objec- tion avails any thing, it is as destructive of the validity of Presbyterian orders, as it is of Episcopal ordination. For from whom did the Presbyters that founded the Presbyterian form of church government in the 16th century, derive their autho- rity? Undoubtedly from the Church of Rome, and whatever authority they claimed and exercised, without question flowed through that channel. And can it be that this same fountain sent forth waters both sweet and bitter at the same time— that more mysterious than Elisha's salt at Jericho, Presbyterian orders came forth from it pure and unadulterated, while Epis- copacy was tainted and corrupted? You perceive then that the objection, if of any weight, is fatal to those who make it. But it is alledged that the Episcopacy of the English Church, and of course that of the American branch, comes through the Roman pontiffs or popes — and the Pope being the man of sin, * The Methodists of course included, for they have nothing but presbyterial ordination to plead, if they can make good their claim even to that. Neither Wesley nor Coke was a Bishop. 17 he can of course transmit no power or authority in the Church of Christ. We see not that this shifting of ground, helps along with the difficulty. For it is not to be conceived how, if the connexion which Bishops maintained with the Roman Pope vitiated or abrogated their authority, the power of Presbyters was not annulled, beca,use of the same connexion. That the popes of Rome, aided by the secular power, did usurp and exercise an ecclesiastical domination in Great Bri- tain, we are not so ignorant of history as to deny. That that domination vitiated or destroyed the orders of the English Church we do most emphatically deny ; and to sustain that denial we appeal both to facts and argument. Much of the mis- apprehension and consequent misrepresentation which abound upon this subject, are referable to the ignorance which pre- vails respecting the original establishment of Christianity in tlie British Islands, and the subsequent introduction of Roman- ism. We deem the subject of importance and interest enough, to merit particular attention; and although our observations must at present be restricted to the hmits usually appropriated to a single discourse, yet will they be, we trust, amply sufficient to lead to a correct understanding of the question before us. It is matter of history, well authenticated, that Augustin the monk came to Britain from Greg- Augustin not ory of Rome, on. a mission to the Anglo Saxons [|jg Bnlish c?. in the year 590. It is equally well known that some time after his arrival he met in conference seven Bishops already established in their sees in Britain and exercising Epis- copal authority over the churches under their care. The ques- tion at once arises, by whom was Christianity planted in Bri- tain, and whence did these Bishops derive consecration ? The answer to these questions will show what connexion the an- cient British Church had with the Roman see. And first we have witnesses as to the fact that Christianity existed in Britain long before the arrival of Augustin. * Tertullian (A. D. 193—220,) says, " some countries of the • Adversus Judoeos c. 7. " Hispaniarum omnes termini, et Galliarum diversae nationes, et Britannorum inaccessa Romanis loca, Christo vero subdita" Oral. Tom J. p. 575. "Kai yop ai Bptravjxat vn /• the ministry of tis all to determme IS, what was the lorm oi gov- the Primitive emmeut established in the primitive church — church. . . 1 . , , r. was It congregational, presbyterial, or episcopal? Shall we appeal to scripture? We read of Apostles — elders — and deacons, and it is agreed that these orders made up the ministry of the church in the days of the Apostles, We do not find mention once made of ordination by a congregation or by a council of presbyters — on the contrary, everywhere the ministerial authority is conferred expressly by the laying on of the hands of the Apostles — not only of the twelve, but of Paul and Barnabas — of Timothy and Titus. One single, solitary, passage occurs where the laying on of the hands of the presbytery is mentioned.* And even in that case we do * " Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the Presbytery." 1 Tim. iv. 14. 41 not know that an ordination was referred to. But granting that it was an ordination, it seems that the presence and action of an Apostle was necessary to give it vaUdity. For St. Paul, referring to tlie transaction, let the authority imparted by it, be what it may, says' expressly it was by the putting on of his hands. To meet the arguments of Episcopalians upon this subject, drawn from the plain warrant of scripture and the undoubted practice of the primitive church, it is alledged that the Apos- tles were extraordinary officers and could have no succes- sors — and that after their disease, the government of the church necessarily devolved upon Presbyters. All this ought to be proven. We cannot consent to take assertion merely for argument. We may say however, in passing, that nei- ther Barnabas, nor Silas, nor Jimias, nor Andronicus, nor Timothy, nor Titus, appear to have exercised any extraordi- nary powers-— or to have been extraordinary officers, and yet are they called apostles — and some of them we know exercised the power of ordination and governed the church. Again: those who reject Episcopacy say that it was intro- duced by little and little about the beginning of the 2d cen- tury, so that before the council of Nice, A. D. 325, it was gene- rally prevalent, and after that time was universal till the era In answer to the presbyterian gloss on these words, we say : the word presby- tery does not necessarily signify a body of presbyters, properly so called. It is as justly applicable to a council of Apostles — for every Apostle was in virtue of his office a Presbyter, but it by no means follows that every presbyter was an apostle. Every Governor of the State is ex-officio a Trustee of our University — but every Trustee is not therefore Governor of the State. But let us see how ancient and wise men understood the term "presbytery" as here used by St. Paul. St. Chrysostom says, ■" He (St. Paul) does not here speak of Presbyters, but Bishops; for Presbyters do not ordain a Bishop." Theodoret. " /« this place he calls those Presbyters {i. e. old men) who had received the grace of the Jlpos- tleship." Theophylact. " TTiat is, of Bishops ; for Presbyters do not ordain a Bishop." " Others, as Jerome, Ambrose, and last but not least, John Calvin, maintain that the term presbytery refers to the office to which Timothy was then ordained, and interpret the passage thus : " Neglect not the gift of the presbytery or priest- hood that is in thee, which was given by prophecy and the laying on of hands." Lastly, hear St. Paul's explanation of his own words. " Wherefore I put thee in remembrance, that thou stir vp the gift of God, which is in thee by the put- ting on of my hands." 2 Tim. i. 6. 42 of the reformation. " A very strange matter, if it were true," says Archbishop Bancroft, " that Christ should erect a form of government for the ruhng of his church, to continue from his departure out of the world, until his coming again, and that the same should never be thought of or put in practice for the space of fifteen hundred years : or at least, that the govern- ment and kingdom of Christ should then be overthrown, when by all men's confessions, the divinity of his person, the virtue of his priesthood, the power of his office as he is a prophet, and the honor of his kingly authority, was so godly, so learn- edly, and so mightily established against the Arians in the council of Nice, as that the confession of the Christian faith, then set forth, hath ever since without contradiction been received in the church." Strange indeed that so wonderful a change in No record of i[^q foi-m of churcli government, as that denoted " ' by Episcopacy from parity should take place and no record be made of the fact — no detail of the circum- stances by which it was effected be mentioned by so much as one writer. Strange beyond the power of explanation, that light and trivial matters about which Christians then differed, should find a place in the annals of those times, and yet the wonderful revolution from the presbyterial to the Episcopal mode of government pass utterly unnoticed. So early as the time of Polycarp, the Bishop of Smyrna and the disciple of St. John, the whole christian world was aghated by the ques- tion, on what day should Easter be observed? and Polycarp journeyed all the way from Asia to Rome to adjust the differ- ence. Can we really think that such things would form mat- ters of grave discussion, and the introduction of Episcopacy pass unheeded? When people make such demands of us, they must ask us to lay aside the common sense and under- standing of men. "When I shall see" says the learned Chillingworth, "all the fables in the metamorphosis acted, and proved true sto- ries ; when 1 shall see all the democracies and aristocracies in the world lie down and sleep, and awake into monarchies ; then will I begin to believe, that presbyterial government, having continued in the church during the apostles' time, should presently after (against the Apostle's doctrine and the 43 will of Christ) be whirled about like a scene in a mask, and transformed into Episcopacy. In the meantime, while these things remain thns incredible, and in human reason impossi- ble, I hope I shall have leave to conclude thus : Episcopal government is acknowledged to have been universally received in the church, presently after the Apostles' times." " Between the apostles' times and this presently after, there was not time enough for, nor possibility of so great an altera- tion." " And therefore, there was no such alteration as is pretended. And therefore. Episcopacy, being confessed to be so ancient and catholic, must be granted also to be Apostolic." Perhaps enough has now been said to show that there is no just ground of complaint against the church, because of her exclusiveness. Since she occupies in this respect, the same position with others. If to be built upon the foundation of the apostles and prophets, Jesus Christ being the chief corner stone, be to render us exclusive, let it be even so. — We cannot help it. We dare not undertake to amend or alter that which divine wisdom has ordained and appointed. It gives me no pleasure, I am sure, to show the tt ■ o r ; J Union upon points of difference between ourselves and other proper grounds denominations. I would that we were perfectly ^^^'^^ ' joined together in the same mind and judgment, and that we all spake the same things. But when points of difference are misunderstood and especially when they are misrepresented, silence on my part would be an unworthy abandonment of known obligations — would be a criminal indifference to the prevalence of error — and a disregard of your most important and dearest interests. I have no sympathy, and I hope you have none, with that mawkish sensibility which fears the honest declaration of the truth, lest it make others feel unplea- sant. I have no respect for that pretended liberahty of opinion, which under the name of charity, will embrace all professions of Christianity as equally sound branches of the one catholic Church of Christ — and will cast into the shade all distinctive principles as non essential and of mindr consequence. Chris- tianity, Brethren, " rejoiceth in the truth," as well " as hopeth all things, and endureth all things." And while we dare not pronounce upon the character of those who follow unscriptural 44 aiid (>noii('(Mis sysfcnis — vvliilo wo loavn thorn to tlie just and rii:;lit('oiis judi^mnil of lliat (lod lu'foro whom we must all stand at l;isl, ii is ncvcrlholoss our duly to show thorn thoir error, to load ihoni to ouil)rac(> tlu; truth and hy all i)roi)cr means aid ihem to attain elorual Vifo. Having therefore made a heginning upon this subject, I shall, (iod being my helper, go into it thoroughly and leave nothing unlouched as to the order, doctrine and worship of the church, which may conduct you to a correct understand- ing of her principles and your own correspondent privileges and duties. And if I succeed in this, I know the necessary effect will be to inspire you with increasing reverence for the institutions wliicli God lias established — and with a deeper sense of gratitude to that good providence which has wrought wondrousiy and morcifnlly for you, and brought yon into con- nexion with his holy church. SERMON III '• BIT WE DESIRE TO HEAR OF THEE WHAT THOU THINK- EST : FOR AS CONCERNING THIS SECT, WE KNOW THAT EVERY WHERE IT IS SPOKEN AGAINST." '• Acts xxviii. 22. It is not a little remarkable, that in the assaults made upon Christianity, both in ancient and modern times, the chief point of attack has ever been the ministry of the church. The rea- son is plain. Every system which proposes to '^ , . , ■ , 1 The ministry teach men their duty in what most nearly con- a necessary de- cfirns them, must have defenders. And this is [?°^^ "!" Chns- , tianity itself. more especially necessary, in a case where the instructions delivered, are professedly based upon the expres- sion of the divine will. If there were not an order of men set for the defence of the Gospel, it would verj soon cease to exert any influence, and -like other systems, sink into oblivion, from tlie attacks of its enemies, and from the indifference of man- kind to whatever does not in some way subserve their pre- sent interests. This must be apparent enough to any one who has been obser^^ant of the prevailing tone of moral feel- ing, ill those communities where the gospel is seldom or never preached, and in those countries where its truths are much obscured and its doctrines much corrupted. The principles of Christianity impose a check upon the passions of men, and thus offer a restraint to those pursuits in which their pas- sions lead them to engage. Its present rewards are not attrac- tive to the unrenewed mind of man, while its promises are for the most part, future and distant. Hence its sanctions are of that awful and impressive character which the Bible addresses to our natural and instinctive fears, warning us of a judgment to come, and the solemn retributions of eternity ; and hence it u.ses the language of authority. 46 It was doubtless from a wise foresight of the proneness of the human mind to become engrossed with " temporal things " to the exclusion and neglect of the " things that are eternal," that God established his church, having in it appointments to keep alive the remembrance of our future accountability and most important interests, and committed to it the ministry of reconciliation, charged with the special duty of rousing men by warning and rebuke, from the slumbers of a careless and unreflecting life— and of quickening them in the pursuit of a heavenly crown by holding up to their view the glorious rewards of eternity. That God did establish his church in the world, admits of no more question, than that he made a revelation to man- kind. That he appointed a ministry in that church, deriving their authority to act in the appointments of religion from him, is equally plain and certain. That this authority, whatever it be, is delegated, no one will deny. By delegated authority, I mean of course, authority to act in the name of another. It is authority in opposition to that which is assumed. And that no one is allowed to assume such authority in the name of God, is manifest from the whole recorded history of the divine dispensations, as well as clear from express declarations of Holy Writ. " No man taketh this honor to himself" — says the writer of the Epistle to the Hebrews — "but he that is called of God as was Aaron." "So also Christ glorified not himself to be made an high priest ; but he that said unto him, Thou art my Son, to day have I begotten thee." Such a decla- ration, enforced by the reference to the illustrious examples mentioned by the Apostle in confirmation of its truth, must settle forever the question ; whether the ministerial authority may be assumed or not — it must for ever stamp the seal of reprobation upon all assumptions of the ministry Presbyten'ifn, on without Warrant. Dr. McKnight, a learned Pres- tbe ministry of |;)yterian diviue of the church of Scotland, in his celebrated work on the Epistles, has these words : " The account of the designation, character and office of an high priest, the Apostle applies to Messiah, by observing, that as in the gospel church, no man can take the dignity of an high priest to himself but only the person who is called to the office, by God, like Aaron in the Jewish Church — so the 47 Christ did not, by his own authority, assume the office of high priest in the house of God ; but he bestowed that dignity upon him, who declared him his son, by raising him from the dead." Aaron was set apart and consecrated to the priest- hood, — he and his sons, — after an open and public manner, according to the express command of God, by Moses. His consecration was the visible and declared desisrnation to the office to which God had called him and his family. And when afterwards Korah and his company assumed to themselves the same office, and undertook to offer incense to the Lord, upon the alledged plea, that all the congregation were holy, God interposed in a singular and awful manner for their punish- ment, and commanded a memorial to be made to be a token to the children of Israel through their generations that no one who was not of the seed of Aaron, should come near to oifer incense before the Lord — that is to execute the office of priest- hood — " lest he perish as did Korah and his company." As Aaron was publicly called to his office — so was Christ. For it was not until his baptism in Jordan and the voice which came from God, proclaiming him to be his beloved Son, that Jesus began his public ministry. Whatever then be the piety, the righteousness, and the learn- ing of any man, they do not in themselves confer the power of office, however necessary they may be to the proper dis- charge of its duties. There are doubtless many men in our country qualified to fill the office of ambassador p^^.^ , ^ to foreign courts, yet no one is competent to fill ifications do not the station unless he have received the requisite *^°" ^^ ° '^^' grant of authority to do so from . the President and Senate. His knowledge and talents, be they ever so great, will not be taken as his credentials, to act as the representative of the government. Neither will his declaration cause him to be received as the nation's accredited agent. In short, he must present his commission and when that is received, his acts, whether he possess learning and skill in diplomacy or not, are valid and binding to the full extent, letter and spirit of his instructions. Just so there are many possessed of high and eminent quali- fications, by reason of their piety, knowledge and other gifts, to act as ambassadors of Christ. Still these talents, however 48 essential to the efficiency of the ministry do not any more make one a minister of Christ's rehgion— than knowledge and skill make another minister to a foreign conrt. The commis- sion or authentic letter of authority derived from the true and proper source of power in both cases is indispensable to give validity to ministerial acts. In either instance, the minister acts not in his own name, but in the name of another. He is an agent and must act according to the tenor of given and prescribed instructions. The message which he bears may be most unpleasant to deliver ; but it is not his own, but his who sends him, and he must deliver it even in the terms in which he received it, or prove faithless to his trust. Unless these things be so, Brethren, the government which God has estab- lished in his kingdom on Earth — called the Church — is less certain in its provisions — less definite in its objects — less wise in its appointments — less fixed in its arrangements and less sure in its results than the institutions of men. Once make the Church the mere figment of man's creation — once regard it in the light only of a human contrivance and subject to the alteration or amendment of man's presuming wisdom, in any of its original and essential features, and all vitality is gone from its laws — all authority from its enactments — all confidence from its promises and all the assurance of heavenly hope from the participation of its ordinances. It becomes the frail and totter- ing fabric of man's caprice — built up of "hay and stubble," and doomed to " suffer loss " when proved by the purifying fires of God's truth — Such is not the church of God built upon the foundation of the Prophets and Apostles, Jesus Christ himself being the chief corner stone — Such is not the holy citadel of faith, hope and charity, against which the gates of Hell shall not prevail. " Walk about Zion, and go round about her : tell the towers thereof. Mark ye well her bulwarks, consider her palaces. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God : God will establish it for ever." Thus sang David, under the law : and if his words, inspired by the Holy Ghost, were true of Jerusalem or Zion, the type of the christian church, how much more shall they not be thought applicable in every respect to that which St. Paul calls tlie "■ House of God, which is the church of the living God, tlie pillar and ground of the truth." 49 In these views perhaps we shall all he found to agree. None will deny the authority and perpetuity of Christ's church : none will question the fact that the christian ministry is a purely delegated power deriving its authority alone from ^.^^ Ministry God. If any deny this last position, we leave a pureU " 1013. Elkskan, 3 61. Agelnoth or iEthelst u 1020. 62. Edsin or Elsin, " 1038. 63. Robert Geraeticensis " 1050. 64. Stigand, t( 1052. 65. Lanft-anc, (( 1077. 66. Ansel m. «' 1093. 67. Rodulph, tl 1114. 68. Wm. Corboil, t( 1122. 69. Theobold, " 1138. 70. Thomas a Becket, " 1162. 71. Richard, (I 1174. 72. Baldwin Fordensis, n 1184. 73. Reginald Fitz Joceline, 1191. 74. Hubert Walten, (( 1193. 75. Stephen Langton, " 1207. 76. Richard Wethersfield, 1229, 77. Edmund, 1234. 78. Boniface, 1245, 79. Rob. Kilwarby, 1272. 80. .Tohn Peckham, 1278. 81. Rob. Winchesly, 1294. 82. Walter Regnold, 1313. 83. Simon Mepham. 1328. 84. John Startford, 1333. 85. Thos. Bradwardine, 1348. 86. Simon IsHp, 1349. 87. Simon Langham, 1366. 88. Wm. Whittlesey, 1368. 89. Simon Sudbury, 1374. C. p. 69. The following extracts will not be without inter- est to those concerned to investigate the claims of Methodist Episcopacy. " To all [to] whom these presents shall come, John Wesley, 11 82 late fellow of Lincoln College in Oxford, Presbyter of the Church of Etigland, sendeth greeting : Whereas many of the people in the southern provinces in North America, who desire to continue under my care, and still adhere to the doctrine and discipline of the Church of England, are greatly distressed for want of ministers to administer the sacraments of baptism and the Lord's supper according to the usage of the same church; and whereas there does not appear to be any other way of supplying them with ministers — Know all men, that I, John Wesley, think myself to be providentially called at this time to set apart some persons for the work of the ministry in America. And therefore, under the protection of Almighty God, and with a single eye to his glory, I have this day set apart as a superintendent, by the imposition of my hands and prayer, being assisted by other ordained ministers, Thomas Coke, doctor of civil law, a pres- byter of the Church of England, and a man whom 1 judge to be well qualified for that great work. And I do hereby recommend him to all whom it may concern as a fit person to preside over the flock of Christ. In testimony whereof, I have hereunto set my hand and seal, this second day of Sep- tember 1784. JOHN WESLEY. Mr. Wesley being only a Presbyter, and Thomas Coke being also a Presbyter of the Church of England, we may surely with reason ask, what additional power or authority could Wesley's imposition of hands confer on Coke? Might not Coke, being a Presbyter, just with the same propriety have laid hands on Wesley ? If presbyter and bishop, be the same order, as is contended, then what use or reason was there for ordaining Coke? If presbyter and bishop be not the same, then Wesley being no bishop could not confer the episcopal office on Coke. Under the commission of Wesley as above, Dr. Coke came to America and met the Methodist conference at Baltimore. In the space of forty-eight hours he ordained Mr. Asbury dea- con, presbyter and bishop, and afterwards united with him in an address to General Washington — Coke and Asbury signing the address as bishops. In what light Mr. Wesley regarded this assumption of the 83 title of bishop by his superintendents may be seen from the following extract of a letter addressed by him to Mr. Asbury, under date of September 20th, 1788. " One instance of this, your greatness, has given me great concern. How can you, how dare you suffer yourself to be called bishop? I shudder and start at the very thought. For my sake, for God's sake, for Christ's sake, put a full end to this." Let us now see what estimate Dr. Coke himself put upon his ordination as a Bishop. In a letter addressed to Bishop White of Pennsylvania, dated April 24, 1791, nearly two months after the death of Mr. Wesley, an event of which he had not then heard, he proposes a reunion of the Methodists with the church, and says " I do not think that the generality of them, (the Methodist Ministers) perhaps none of them would refuse to submit to a re-ordination, if other hindrances were removed out of the way." If Dr. Coke thought that he was really invested with power to ordain ministers in the church of God and had so ordained them, how could he for a moment tolerate the idea of a re-ordhiation 7 In a letter addressed to Bishop Seabury of Connecticut, dated May 14, 1791 — only three weeks after that to Bishop White, he is more full and explicit. He says, " for five or six years after my union with Mr. Wesley, I remained fixed in my attachments to the Church of England : but afterwards for many reasons which it would be tedious and useless to mention, I changed my sentiments, and promoted a separation from it as far as my influence reached. Within these two years I am come back again : my love for the Church of England has returned. I think t am attached to it on a ground much more rational, and con- sequently much less likely to be shaken than formerly. I have many a time run into error ; but to be ashamed of confessing my error when convinced of it, has never been one of my de- fects. Therefore when I was fully convinced of my error in the steps I took to bring about a separation from the Church of England, in Europe, I delivered before a congregation of about three thousand people, in our largest chapel in Dublin, on a Sunday evening, after preaching, an exhortation, which, in fact, amounted to a recantation of my error. Sometime afterward, I repeated the same in our largest chapels in London, and in 84 several other parts of England and Ireland : and I have reason to believe that my proceedings in this respect have given a death blow to all the hopes of a separation which may exist in the minds of any in those kingdoms. On the same principles I most cordially wish for a reunion of Protestant Episcopal and the Methodist Churches in these States. * * * How great, then, would be the strength of our church (will you give me leave to call it so ? I mean the Protestant Episcopal) if the two sticks were made one ? * * * * Now, on a reunion taking place, our ministers both elders and deacons, would expect to have, and ought to have, the same authority they have at present, of administering the ordinances according to the respective powers already invested in them for this purpose. I well knoiv that they must submit to a re-ordination which I believe might be easily brought about if every other hindrance was removed out of the way. But the grand objection would arise from the want of confi- dence which the deacons and unordained preachers would experience." The Dr's. plan for removing this objection is seen in the fol- lowing : " But if the two houses of the Convention (he refers to the General Convention-of the Protestant Episcopal Church) of the clergy would consent to your consecration of Mr. As- bury and me as bishops of the Methodist Society in the Pro- testant Episcopal Church in these United States, (or by any other title, if that be not proper,) on the supposition of the re- union of the tw'o churches under proper mutual stipulations ; and engage that the Methodist Society shall have a regular supply, on the death of their Bishops, and so, ad perpetuum^ the grand difficulty in respect to the preachers would be re- moved — they would have the same men to confide in whom they have at present, and all other mutual stipulations would soon be settled." So. Churchm,an, June 9, 1843, We offer but one more extract. In a letter addressed to Mr. Wilberforce, he says, * * "if his Royal Highness, the Prince Regent 'and the government should think proper to ap- point nie their Bishop in India, I should m,ost cheerfully and most gratefully accept of the offer. ***** Jn my letter to Lord Liverpool I observed that I should, in case of Thy 85 apjjointment to the Episcopacy of India, return most fully and faithfully into the bosom of the Established Church, and do every thing in my poxcer to promote its interests, and would submit to all such restrictions in the fulfilment of my office, as the Government and the Bench of Bishops at home should think necessary.'''' — Ed. Rev., No. cxlv. 1840. The preceding requires no comment. Conclusions against Dr. Coke's Episcopal authority or character are inevitable and irresistible. D. p. 72. The subjoined extracts from a sermon preached by Mr. Wesley, May 4th, 1789, less than two years before his death, will show in what light he regarded the claim of his preachers to administer sacraments. The text is Heb. v. 4. " In 1744, all the Methodist preachers had their first confer- ence. But none of them dreamed that the being called to preach, gave them any right to administer sacraments. And when that question was proposed, in what light are we to con- sider ourselves? it was answered, as extraordinary messen- gers, raised up to provoke the ordinary ones to jealousy. In order hereto, one of our first rules was given to each preacher, you are to do that part of the work which we appoint. But what ivork was this? Did we ever appoint you to administer sacraments? to exercise the priestly office? Such a design never entered into our mind; it was the farthest from our thoughts: and if any preacher had taken such a step, we should have looked upon it as a palpable breach of this rule and consequently a recantation of our connexion. For supposing (what I utterly deny,) that the receiving you as a preacher at the same time gave an authority to administer the sacraments, yet it gave you no other authority than to do it, or any thing else, where I appoint. But when did I appoint you to do this ? No where at all. Therefore by this very rule you are excluded from doing it, and in doing it, you renounce the very first principle of Methodism, which was wholly and solely to preach the gospel. I wish all of you who are vulgarly termed Methodists would seriously consider what has been said. And particularly you whom God hath commissioned to call sinners to repentance. It does by no means follow from hence, that ye are commissioned to baptize or administer the 86 Lord's supper. Ye never dreamed of this, for ten or twenty 3rears after ye began to preach. Ye did not then hke Korah, Dathan and Abiram, " seek the priesthood also." Ye knew " no man taketh this honour unto himself, but he that is called of God as was Aaron ! " O contain yourselves within your own bounds, be content with preaching the Gospel ; " do the work of Evangelists," proclaim to all the world the loving kindness of God our Saviour ; declare to all, " The kingdom of Heaven is at hand : repent ye and believe the Gospel ! " I earnestly advise you, abide in your place ; keep your own station. Ye were, fifty years ago, those of you that were then Methodist preachers, extraordinary messengers of God, not going in your own will, but thrust out, not to supersede, but to provoke to jealousy the ordinary messengers. In God's name, stop there ! " Alas ! this voice of warning and remonstrance was uttered in vain. The Methodists have long since, in this country at least, completed their schism, and though professing to derive ministerial authority from Wesley, and to be but slightly re- moved from the doctrine and government of the church, yet few others have found to manifest a more determined spirit of hostility to the prevalence of her worship, the spread of her principles, and the increase of her members. THE LIBRARY TTMTtrcocTT'V r\T? rATTKYM?MI* 5937 Obey - d87u The unity of the church. L 007 118 979 9 EX 5937 (j87u This book is DUE on the la; date stamped below M ;/- y^r .»-» riy^ . .J s.