LECTURE XX. THE TRUE DOCTRINE OF APOSTOLICAL SUCCESSION ASSERTED. THE untenableness of the prelatic doctrine of apostolical succession having been fully established, we might here terminate our labors. Indeed, it was our original design to close our discussion of this doctrine at this point, and to reserve the positive statement of what we regard as the true doctrine on this subject, as an introduction to our subsequent presentation of the claims of presbytery. As, however, there will be some necessary delay in the publication of this proposed course, we have thought it would be more useful and more satisfactory, to present it in the present volume-that while we show cause for the rejection of the prelatic hypothesis, we may not leave any mind bewildered with doubt, but may rather establish it in the true principles, which lie at the foundation of this important subject. In doing so, we must at once commit ourselves, and our readers, to the alone guidance and control of the infallible rule of our faith and practice. To the word of God, we render implicit faith and entire homage. This is the standard of our belief-this the fountain of our joys-this the charter of our rights. As christians, and in a double sense as presbyterians, we are pledged to the Bible, and nothing but the Bible. To the fathers, doctors and divines, learned in the lore of ecclesiastical antiquity, we allow the privilege conferred by prelatists upon presbyters and also upon the laity, in reference to their decisions, that is, the privilege of consenting to the Bible, but not of differing from it;-the privilege of concurring with it, but no right, power, or authority, either of adding to, or subtracting from it. Let us again remind you, that the system, which, as it regards any reasonable claim to our reception, we have now rejected, is not episcopacy, but prelacy-not low-church, or evangelical episcopacy, but high-church and unscriptural prelacy. That three grades of ministers may be ordered and arranged by those, who in this way, think they can best govern and advance the church of Christ, with different offices allotted to each separate class this we have not denied; this exercise of the right of private judgment we have not assailed. That such an arrangement, de jure ecclesiastico vel humano, is warrantable, where it is entered upon with a sincere desire to glorify God, and in a sincere belief that it is enjoined by Him, we have not, in any way, questioned. Nor would we intentionally wound the feelings of those who, in the unity of the spirit, and in the bonds of charity, hold firmly to this arrangement. That they are mistaken, we assuredly believe, and will hope yet to prove; but that they are so far mistaken, as either not to be good christians or true churches, we are far from believing. On the other hand, that these orders are, de jure divino, so as to be the essential, and only valid constituents of a true and pure church of Christ;-that they perpetuate, in a personal hereditary succession, the gifts of God's Holy Spirit, and the efficiency of God's promises, so that all other churches, not within the line of such a succession, are beyond the pale of Christ's visible kingdom;-this doctrine we have denied, and do again deny to be either scriptural or reasonable. This theory of prelatists we have denounced, and do again denounce, as a visionary hypothesis, alike unsupported by scripture, history, fact, reason, or the judgment of the best divines of the church; and also as intolerant, unchristian, suicidal and absurd. And this we are called upon to do, as we would justify our own character, and sustain our own claims, against such usurping and uncharitable despotism. But in this spurning away from us, as unsupportable, what is termed the doctrine of the apostolical succession, or of the apostolical descent, it is not to be supposed that we utterly reject the necessary belief in the visibility, unity, or perpetuity of the one, holy, catholic, and apostolic church of Christ. In this venerable and most illustrious kingdom, we would ever rejoice. In the identity and unity of this glorious company-the body, of which Christ our Lord is head-we do most heartily believe. It is the imperishable and invincible pillar, by which is proclaimed, on earth and in heaven, the wisdom and glory of Him who is "mighty to save." "He instituted its sacraments; He consecrated its ministers; He sketched the great outlines of its polity; He illuminates it by his spirit; He honors it with his perpetual presence; He is the source of its authority, the origin of LECT. XX.] WHAT PRESBYTERIANS BELIEVE. 485 its dignity, the model of its purity, the subject of its doctrines, its representative and advocate in the court of heaven,"-its all and in all.1 That in this church, or kingdom, Christ our Lord and Master has instituted laws and ordinances, and appointed officers to administer and preserve them-who should be the custodiers of its doctrines; the preservers of its morals; the heralds of its glad tidings; and their promulgators to the end of time, and to the ends of the earth;-in this, also, we most believingly exult. To these spiritual officers is committed whatever of authority or power was left with the church, when the high and sacred functions of the apostolic college were determined at the death of the apostles, and ceased. This is clearly taught us by the apostle, when he says "the things that thou hast heard of me among many witnesses, the same commit thou also to faithful men, who shall be able to teach others also." (2 Tim. ii. 2.) Here we are instructed that some were to be separated as teachers in Christ's church; that they who were thus separated should be found qualified as faithful men; and that the word, order, and ordinances of God's house, should be solemnly committed unto them; that in this way there might be preserved in the church a perpetual succession of appointed teachers, who might "fulfil their ministry according to this dispensation committed unto them." So also in that declaration of our Saviour made to Peter: "Upon this rock I will build my church, and the gates of hell shall not prevail against it," (Math. xvi. 18;) which it is not our design at this time fully to discuss-it is as clearly declared that the foundation upon which this church should rest, is the heaven-inspired confession of Peter, that Christ was, in human form, the true Messiah, and in his preincarnate nature, the everlasting Jehovah. It is also here foreshown, that there shall always be in the world a visible church, holding forth to men, in a more or less perfect form, this heavenly doctrine of the ever-blessed Emmanuel,-God with us. In like manner, do we find in that final commission given to his church, by our ascending Lord, (Matt. xxviii. 19, 20,) and which constitutes the ministerial charter, the palladium of the church-it is immutably promised by Him who cannot lie, and who is fully able to accomplish all his will, that even to the end of the world He will be spiritually present, in the way of direction, encouragement, and support, not only with the apostles, but with all his ministering servants.2 1) See Steele's Phil. of Evid. of Chr. p. 99. 2) See a full exhibition of what is thus implied in these last two passages in Faber's Albigenses, Pref. and b. i. ch. i. and again at p. 532. It is all-important to any thing like a clear understanding of the matter in hand, that we should have right apprehensions of the meaning attached to the term church; for this word, as used in scripture, has several senses. It always refers, in its appropriated christian sense, to the kingdom of God, as composed of his professed subjects, who are under the government of his spiritual laws. But it has very different meanings, according to that particular aspect in which this spiritual kingdom is viewed. We may, for instance, consider this kingdom in its universal extent, as embracing all professing christians, in whatever country they are found; or as it is limited to some one particular country, or to some one particular denomination; or we may confine our view to some branch of this widely-extended kingdom, as found in a single city, or congregation. And as the present condition of the church is but a preparation for its future glorious and perfect consummation—when all who have, in any age or period of the world, become true members of the church on earth, shall be found enrolled as members of the church triumphant above-we may consider the term as applicable to this complete and glorious body. While, therefore, the church is one-one house-one familyone kingdom-one body-one vine-it may be separately considered in any one of these different relations—just as this great republic is one, though made up of many constituent parts, in the several states, territories, cities and families, by the union of which it is formed-or as the human family is one homogeneous body, embracing all who are fellow-heirs to the same humanity, although infinitely diversified as to character, government, and customs. Now, as it is at once manifest, that what would be proper, as spoken of the republic as a whole, might be very improper when applied to it in any one of its subordinate or separate parts-so is it equally plain, that what may be true of the church in one aspect of it, may be false when applied to it in some other aspect. Herein lies the secret of much of that obscurity and confusion, that perplexity and doubt, in which this whole subject has been involved, by the sophistical reasonings of Romish and prelatical writers. Nor is there any other thread by which we may be able to find our way out of their misty labyrinth, than a careful ascertainment of the true meanings of this important term; so that when it is found laid down in the premise to any argument, in one sense, and then introduced into the conclusion in another, we may be able to detect the wily stratagem, and discover the treacherous arts of those who, by their cunning craftiness, lie in wait to deceive. LECT. XX.] THE CHURCH INVISIBLE DESCRIBED. 487 The word church is used, we apprehend, in scripture, in five different meanings. It refers to any particular congregation or society of professing christians. It is applied to several congregations or churches, convened as one body under the same general superintendence. It means any assembly of the rulers of the church, when convened as an ecclesiastical judicatory. It is also applied to the whole body of God's redeemed people, who have been, or who shall be, gathered into one, under Christ, the head, and which is generally called the invisible church." Considered in this light, the church of Christ is perpetual and indefectible, so that the gates of hell shall never be able to prevail against it. As invisible, the unity of the church is perfect, both as it regards the unity of the faith, and the unity of the spirit. As invisible, the church of Christ embraces all who are true believers; and none but such as are true christians, and very members incorporate of Christ's mystical body. All who are born again by the renewing of the Holy Ghost, and none but they who are thus regenerated by the spirit of our God, are received as members into this church of the first-born, whose names are written in heaven. Nor is there any thing necessary or essential to a membership in this glorious society, or to the inheritance of its everlasting rewards, but a true faith in the Lord Jesus Christ. Such a faith unites the soul to Him, as our federal and our vital head;—so as that the merit of his righteousness is imputed to us, and the efficacious presence of his Spirit vouchsafed, and his renewing and sanctifying influences graciously imparted. Neither are any outward means, sacraments, and ordinances, otherwise essential to the procurement of these great and inestimable blessings, than as they are made so by God's express appointment; than as they are accessible to the individual believing; or at all otherwise, than as means toward the end;-namely, this union of the soul to Christ. In this view of the church, it is as large as heaven and earth; wide as the compass of creation; boundless as the race of fallen men; illimitable, save by the mercy and the free promises of God, and enduring as eternity itself. There is one other and very important sense, in which this word is employed in scripture. It means the whole body of 1) See the author's Ecclesiastical Catechism of the Presbyterian Church, chap. i. 2) See Col. iv. p. 15, and Rom. xvi. 5. 3) See 1 Cor. i. 2, and xiv. 34; Acts viii. 1, comp. with xxi. 20, and 4) Math. xviii. 15, 17; Heb. xiii. 7; 1 Cor. v.; Acts xiv. 27-xv. 2, 30, 32, and ch. xi. 26. 5) See Eph. v. 25, 27; Col. i. 18; Eph. i. 10, 22, 23. |