which justifies the Dissenter, in common with the Church of England, in separating from a corrupt branch of the Christian Church, is extended to justify his separation from a branch of the Church confessedly not in the same state of corruption, and of whose members no unlawful terms of communion are required; and to authorise his setting upa Church of his own, independent of episcopal government to the Dissenter quits the original ground of Protestantism, and places himself upon that of schism; and in such case he becomes a schismatic grafted upon a Protestant, MM09–194 Freedom of inquiry into the grounds of religion is readily acknowledged to be the distinguishing principle of the Protestant cause. But this principle, if not exercised under proper restraint, will destroy the cause it is designed to serve. That law must be useless," from which every man has a plea of private exemption lodged in his own breast. And all constituted authority in the Church mast be annihilated, if the right of private judgment in religious matters, in the extent to which it is carried by some people, is to be admitted. + Our Saviour we find giving direction in a particular case, for an appeal to the judgment of the Church; from whence we are obviously led to conclude, that it was his design that a certain degree of respect should be paid to its decisions. The Chirch, we are moreover told by the Apostle, is "the pillar and ground of the truth." By which we understand, that the revelation of the Gospel is a sacred deposit, which Christ has left with his * Matt. xviii. 17. + 1 Tim. iii. 15.

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Church, to the end that it might be propagated and supported in the world by that spirit and authority, which were committed to its ministers for that purpose. Therefore the bishops," who are those spiritual fathers to whose care Christ has "committed his Church upon earth, are called upon by the Apostle, not only "to speak and exhort,” but also to "rebuke with all authority," and "let no man despise" them.*

Where authority is committed, it is certainly with the intent, that, so far as the exercise of this authority properly extends, it ought to be obeyed. In the case before us, then, we do not hesitate to say, that, in proportion as the authority of the Church is disregarded, the pillar of truth is shaken, and the cause of Christianity suffers.

In consequence, indeed, of the abuse that has been made of the spiritual authority, many have thought it not possible to be too much upon their guard against it. To steer clear, therefore, of the impositions of the Romish priesthood, they have hastily determined to pay no attention to that sacred office at all. But this, surely, is to correct one error by running into its opposite; by exchanging a blind credulity for a contemptuous disregard for a Divine institution.

Without encroaching, then, upon the right of private judgment, which, to a certain degree is acknowledged, we may venture to say, in support of ecclesiastical authority, that if Christ hath appointed certain persons in his Church, distinguished by their station and office, to be teachers and

* Tit. ii. 15.

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guides, it is the duty of the members of that Church to be taught, and guided by them; so far as their teaching and guidance, conform to the revelation, which they have in commission to publish. When the teaching or direction of these appointed guides appears, not in the mere private opinion of the party, but upon evident and substantial reasons, to be contrary to the revealed, will of God, they can no longer be a proper rule of duty; in such case the member of the Church exercises the right of private, judgment. But it must be remembered, at the same time, that though the private Christian be justified in the sight of God for withholding active obedience from any rule or practice, which he considers inconsistent with the laws of Christ, (for he is to obey God rather than man) yet if in this case, instead of patiently submitting to the penalties denounced against his disobedience, he openly resist the authority of his appointed governors, by a conduct in direct opposition to their injunctions, he thereby renders himself accountable to God for rebellion against the established government of his Church.

Upon this subject, then, we make the revealed will of God the sole standard of judgment, and call for no submission to the clergy that may be proved to be incompatible with it; but in doubtful cases, upon which a difference of opinion prevails, we claim that degree of deference to the determination of the appointed guides and teachers of the Church, which a respect for their station demands, and the end for which their office was instituted, absolutely requires.

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Withdess authority than this, it is not to be conceived how it is possible for ministers of the Church to execute the duties of their stationes! For if, in doubtful cases, where no positive law of God is to be» found for the direction of the consciênce,wory where theit law produced is differently interpretedy the opinions of the ruler and guide, of him whois appointed by God to teach in the Church, is not to overrule that of the party to be taught; we have a governments instituted without any authority annexedivto it! For in this case every private Christiani is left in a states of independence,utol judge and determine for himself; upon which plan, the Church, as a visible society, (the very being of which vimplies an authority to command, and an obligation to obey) could no where exist.oitourt.

Subject to the above limitations, the ecclesiastik cal authority is no abridgment of Christian liberty Under these limitations, therefore, we feel ourselves justified in supporting its cause against the right of private judgment, taken in that unlimited sense, in which its zealous advocates are disposed to consider it. Joffer opvisa to tagit botesor Whilst, therefore, we protest against the Popish extreme, of leading men blindfold in their Christian profession, as inconsistent with the character of reasonable beings; we, at the same time, do not scruple to affirm, that every man is not qualified to form a judgment for himself in religious matters, › much less to set up for a teacher and guide to his brethren. Were this the case, the pastoral office! had been a useless one; and God, who does nothing in vain, would never have delivered a commission

to particular persons, which might, with equal advantage, have been exercised indiscriminately by all; much less would He have thought it necesi sary to have furnished those persons with extrdorb dinary powers for the discharge of ith 9dt tot bavot

It was a complaint made by one of the primitive writers of the Church, that the sense of the scripto tures was the only piece of knowledge which every one thought himself a competent judge of, without pains or study, without the help of a guide or in-s struction; "a presumption, which the devity ands thoughtlessness of the age have tended to increase But whilst there are things hard to be understood i in the scriptures, which unlearned and unstable' ment did, in the Apostles' days, wrest to their own de struction; the notion that any man, without the aido of study or learning, is qualified to be an expounder of the word of God; rightly to divide the word of truth,"* [ as the Apostle expresses it, seems cal-J culated not so much to serve the cause of religion,Į as that of folly, enthusiasm, and imposture.ste If men, therefore, are determined to exercise this boasted right of private judgment, at all events, upon the idea that Christian liberty authorizes every man to worship God in his own way ; they should at the same time remember, that, if through pride or self-conceit, they despise instruction, and by turning their backs upon those, pastors whom God has appointed to direct them, they fall into error or prove the means of leading others into it; they must thank themselves for the consequences. Supposing it possible that men might err with the

2 Tim. ii. 15.