Imágenes de páginas
PDF
EPUB

tems, and their arrangements and combinations for the propagation of the Gospel.

On this general question of what is required of Ministers in respect to the conflict between formalism and spiritual religion, we offer the following suggestions:

First, the Ministers of the word of God are now called to a new diligence in the study of the Bible.

By the study of the Bible, we do not mean merely that dry, critical investigation which discovers in it nothing but the collocation of Greek and Hebrew particles, nor that metaphysical analysis which finds there nothing but the skeletons of creeds and systems of theology, important as criticism and didactic theology may be. We mean also, and chiefly, that study which familiarizes the mind with the great facts of Christianity, and imbues it with the spirit and power of the Gospel; that study which exhibits Christ as "the power of God, and the wisdom of God," in opposition to the philosophy of the Greeks and the formalism of the Jews; that study which brings the mind into sympathy with the mind of the Spirit in the things which he has revealed. We apprehend that there is too little of such studying of the Bible among Ministers, possibly even less than among private Christians. The very nature of their pursuits makes them conversant with the Bible as a book from which they are to derive instruction for others rather than themselves; it calls for the patient and laborious investigation of the meaning of words and phrases; for the precise definition of terms; for the elaborate discussion of doctrines; for the explanation of mysteries, and the harmonizing of apparent contradictions; and so it may insensibly unfit them, in a measure, for that simple, childlike reading of the word which is so edifying to the unlearned believer. The Bible is in danger of becoming to them a book of "themes and texts for the pulpit," a book of arguments for their favourite theories, a book, perhaps, of most recondite subtilties and abstractions, rather than of simple and obvious truths adapted to the comprehension even of the weak, and to the wants of every soul.

While we would by no means discountenance the taste for critical and profound investigation, which characterizes the Congregational ministry of New-England, but would rather encourage it among the evangelical Clergy of all denominations; we would at the same time recommend the study of the word of God, with reference to that spiritual tone and character which distinguish its teachings from those of heathen sages and Jewish Rabbins. The New Testament was written in an age of formalism. The religion of the Jews, the best the world then knew, had degenerated into a system of ostentatious fasting and almsgiving, the tithing of mint, anise, and cummin, the washing of cups and platters, and the garnishing of the sepulchres of ancient saints. The law was overladen with tradition, the substance hidden in its own shadow. Christ introduced a spiritual religion. He recognised no rabbinical distinctions among the precepts of the law; but inculcated the one great duty of love. He recognised neither Jerusalem nor Mount Gerizim as the exclusive place of worship, (for the Samaritans claimed the authority of the fathers for worshipping in their mountain, as confidently as the Jews urged that of Jehovah for worshipping on Mount Moriah,) but inculcated the doctrine that God, as a spiritual Being, was to be addressed with sincere and spiritual worship at all times and in all places. In all his instructions to his disciples, our Saviour aimed either directly or indirectly to counteract the "traditions of men," and the super

stition and mummery of the Pharisees. Hence these instructions are admirably adapted to the present age of revived Pharisaism. Modern formalism, like that which existed among the Jews, does not stand opposed to particular interpretations of Scripture, so much as to the whole tenor of the Bible. It is not, therefore, to be met with learned disquisitions upon iva and őr, it is not to be confronted by a skeleton as dry and rigid as itself; but by the life and spirit of the Gospel, pouring forth from every page of the New Testament as it were fresh from the lips of Christ himself. It rejects the fundamental principles of Christianity; not merely as they stand arranged in creeds, but as they are found alive and glowing in the Bible. Those principles, therefore, must be exhibited in the preaching of the Gospel more as the Bible exhibits them. They must be held up to view more distinctly in the light in which they were originally presented, as the elements of a spiritual religion in opposition to a religion of form. That this may be done effectually, the Bible must be, not the mere textbook of Ministers, but their "meat and drink."

Secondly, it is also important, in respect to this controversy, that Ministers should study the subject of church polity. Formalism presents itself under the imposing title of "the church." It prides itself upon its organization; and well it may, for in that it has its being. It boasts loudly of its "apostolic order, succession, and ordinances," and makes the acknowledgment of these the condition of salvation. It is well to look into these pretensions, and see upon what they are founded. Perhaps it will appear that the principles on which they rest derive no sanction from the word of God. Perhaps it will appear that the high-sounding title of "the holy catholic church' was unknown to such simple-hearted writers as Peter, Paul, and John; and that their ideas of "catholic unity" rose no higher than that spiritual union which believers have with Christ, and with one another, through faith in their common Lord. Perhaps it will appear that, as the Apostles travelled from place to place, and organized churches, they consecrated no Bishops above the rank of Presbyters; and that they never allude to a single Diocesan in any of their Epistles. Perhaps we may even find that the whole brotherhood at Jerusalem made choice of an Apostle in the place of Judas, and at Antioch participated in the consecration of Barnabas and Saul to the Missionary work. We make these suggestions modestly, and in the form of conjecture, hoping not to incur too much of the displeasure of those charging Prelates and fierce Knights of the "three orders" who are daily starting up around us. The subject, however, is worthy of investigation. And it is no less interesting than important. Ministers should be well informed themselves respecting what the Bible teaches on the subject of church polity, and should instruct the people in the principles of their own ecclesiastical system. We have known the plan of instructing a promiscuous assembly in the Congregational Catechism to be adopted with great success. The principles of church organization there inculcated should be instilled into the mind of every descendant of the Puritans, and spread before every inquirer after truth upon a subject which is daily becoming more and more interesting to every Christian mind, and more and more important in its relations to that great controversy of which we have been speaking. If the very idea of a church which every Churchman entertains can be shown to be unscriptural, as we believe it may, the strong pillars of formalism will be shaken, and perhaps the entire system overthrown.

As to "the Fathers," who have indeed become the fathers of "

many

generations," if all who claim to be their descendants are truly such, those who have leisure and opportunity may do well to consult their writings; but we may safely leave the claims of hierarchies to patristical authority, to be examined by such profound scholars and thinkers as Augustus Neander and Isaac Taylor.

Our third suggestion is, that evangelical Ministers should acquaint themselves fully and accurately with the doctrines, ceremonies, and polity of the Roman Catholic Church, and with the claims of those whose sympathies are with that organized, visible communion, called the "one catholic and apostolic church," rather than with the vast communion of believers which constitutes Christ's true spiritual body. If we would gain a speedy and decisive victory in this great moral conflict, we should ascertain the true strength and position of the enemy, and be careful and judicious in the selection of our weapons, and in the time and method of attack. Much of the effort of Protestants against Popery in the United States has been misdirected. Through a failure on the part of controversialists to apprehend exactly the points of difference between the two systems, the advocates of Romanism and its kindred associations have in some instances seemed to triumph over the defenders of evangelical faith. Our opponents are very ready to take advantage of any misrepresentation or indiscriminate denunciation of their views on our part, to excite popular sympathy in their own behalf; and with respect to one or two great public questions, they have evidently gained much in consequence of ill-advised Protestant effort. We must beware how we give them the benefit of that sympathy which is always accorded to those who seem to be the victims of misrepresentation or injustice. We must conduct this controversy with candour, and with a sincere love of the truth. In this mode we shall gain the respect, if not the confidence, of our opponents, and be enabled to expose their errors with greater clearness and effect. Besides, this is the only mode of conducting the controversy to a permanent result, of establishing the truth firmly and for ever. There are undoubtedly, in the Roman Catholic system, certain great, leading principles, which are the very essence of that system, whether in or out of the Papal Church. This is true of every form of error. The foundation of infidelity and its kindred delusions lies in an imperfect view of the moral government of God, and of human responsibility and guilt under that government. The infidel makes sin a trivial or a necessary thing, and then denies the accountability of man, or distorts the clemency of God. The Universalist almost annihilates the distinction between right and wrong, and then denies the doctrine of a future retribution. The Unitarian rejects the doctrine of man's entire sinfulness, and as a consequence of this he rejects the doctrines of regeneration, the atonement, and the divinity of Christ. In like manner there is some fundamental error in the Roman Catholic system, from which all its monstrous and glaring absurdities spring. We should ascertain where the root of the system lies. We should not satisfy ourselves with a superficial examination and partial exposure of its fallacies: we should undermine its foundation, and explode its corner-stone into fragments, by the force of truth.

But we need not dwell upon a point so obviously important. We will only add, that ere long we shall endeavour to present to our readers a synopsis of the doctrines of the Roman Catholic Church, carefully compiled from her own authorities; namely, the Acta Conciliorum, et Epistolæ Decretales, ac Constitutiones summorum Pontificum, the Theologia moralis et dogmatica Reverendi et Eruditissimi Domini Petri Dons, and 3 н

VOL. I.-FOURTH SERIES.

stition and mummery of the Pharisees. Hence these instructions are admirably adapted to the present age of revived Pharisaism. Modern formalism, like that which existed among the Jews, does not stand opposed to particular interpretations of Scripture, so much as to the whole tenor of the Bible. It is not, therefore, to be met with learned disquisitions upon iva and őr, it is not to be confronted by a skeleton as dry and rigid as itself; but by the life and spirit of the Gospel, pouring forth from every page of the New Testament as it were fresh from the lips of Christ himself. It rejects the fundamental principles of Christianity; not merely as they stand arranged in creeds, but as they are found alive and glowing in the Bible. Those principles, therefore, must be exhibited in the preaching of the Gospel more as the Bible exhibits them. They must be held up to view more distinctly in the light in which they were originally presented, as the elements of a spiritual religion in opposition to a religion of form. That this may be done effectually, the Bible must be, not the mere textbook of Ministers, but their "meat and drink."

Secondly, it is also important, in respect to this controversy, that Ministers should study the subject of church polity. Formalism presents itself under the imposing title of " the church." It prides itself upon its organization; and well it may, for in that it has its being. It boasts loudly of its "apostolic order, succession, and ordinances," and makes the acknowledgment of these the condition of salvation. It is well to look into these pretensions, and see upon what they are founded. Perhaps it will appear that the principles on which they rest derive no sanction from the word of God. Perhaps it will appear that the high-sounding title of "the holy catholic church" was unknown to such simple-hearted writers as Peter, Paul, and John; and that their ideas of "catholic unity" rose no higher than that spiritual union which believers have with Christ, and with one another, through faith in their common Lord. Perhaps it will appear that, as the Apostles travelled from place to place, and organized churches, they consecrated no Bishops above the rank of Presbyters; and that they never allude to a single Diocesan in any of their Epistles. Perhaps we may even find that the whole brotherhood at Jerusalem made choice of an Apostle in the place of Judas, and at Antioch participated in the consecration of Barnabas and Saul to the Missionary work. We make these suggestions modestly, and in the form of conjecture, hoping not to incur too much of the displeasure of those charging Prelates and fierce Knights of the "three orders" who are daily starting up around us. The subject, however, is worthy of investigation. And it is no less interesting than important. Ministers should be well informed themselves respecting what the Bible teaches on the subject of church polity, and should instruct the people in the principles of their own ecclesiastical system. We have known the plan of instructing a promiscuous assembly in the Congregational Catechism to be adopted with great success. The principles of church organization there inculcated should be instilled into the mind of every descendant of the Puritans, and spread before every inquirer after truth upon a subject which is daily becoming more and more interesting to every Christian mind, and more and more important in its relations to that great controversy of which we have been speaking. If the very idea of a church which every Churchman entertains can be shown to be unscriptural, as we believe it may, the strong pillars of formalism will be shaken, and perhaps the entire system overthrown.

As to "the Fathers," who have indeed become the fathers of “many

generations," if all who claim to be their descendants are truly such, those who have leisure and opportunity may do well to consult their writings; but we may safely leave the claims of hierarchies to patristical authority, to be examined by such profound scholars and thinkers as Augustus Neander and Isaac Taylor.

66

Our third suggestion is, that evangelical Ministers should acquaint themselves fully and accurately with the doctrines, ceremonies, and polity of the Roman Catholic Church, and with the claims of those whose sympathies are with that organized, visible communion, called the one catholic and apostolic church," rather than with the vast communion of believers which constitutes Christ's true spiritual body. If we would gain a speedy and decisive victory in this great moral conflict, we should ascertain the true strength and position of the enemy, and be careful and judicious in the selection of our weapons, and in the time and method of attack. Much of the effort of Protestants against Popery in the United States has been misdirected. Through a failure on the part of controversialists to apprehend exactly the points of difference between the two systems, the advocates of Romanism and its kindred associations have in some instances seemed to triumph over the defenders of evangelical faith. Our opponents are very ready to take advantage of any misrepresentation or indiscriminate denunciation of their views on our part, to excite popular sympathy in their own behalf; and with respect to one or two great public questions, they have evidently gained much in consequence of ill-advised Protestant effort. We must beware how we give them the benefit of that sympathy which is always accorded to those who seem to be the victims of misrepresentation or injustice. We must conduct this controversy with candour, and with a sincere love of the truth. In this mode we shall gain the respect, if not the confidence, of our opponents, and be enabled to expose their errors with greater clearness and effect. Besides, this is the only mode of conducting the controversy to a permanent result, of establishing the truth firmly and for ever. There are undoubtedly, in the Roman Catholic system, certain great, leading principles, which are the very essence of that system, whether in or out of the Papal Church. This is true of every form of error. The foundation of infidelity and its kindred delusions lies in an imperfect view of the moral government of God, and of human responsibility and guilt under that government. The infidel makes sin a trivial or a necessary thing, and then denies the accountability of man, or distorts the clemency of God. The Universalist almost annihilates the distinction between right and wrong, and then denies the doctrine of a future retribution. The Unitarian rejects the doctrine of man's entire sinfulness, and as consequence of this he rejects the doctrines of regeneration, the atonement, and the divinity of Christ. In like manner there is some fundamental error in the Roman Catholic system, from which all its monstrous and glaring absurdities spring. We should ascertain where the root of the system lies. We should not satisfy ourselves with a superficial examination and partial exposure of its fallacies: we should undermine its foundation, and explode its corner-stone into fragments, by the force of truth.

a

But we need not dwell upon a point so obviously important. We will only add, that ere long we shall endeavour to present to our readers a synopsis of the doctrines of the Roman Catholic Church, carefully compiled from her own authorities; namely, the Acta Conciliorum, et Epistola Decretales, ac Constitutiones summorum Pontificum, the Theologia moralis et dogmatica Reverendi et Eruditissimi Domini Petri Dons, and

VOL. I.-FOURTH SERIES.

3 н

« AnteriorContinuar »