SERMON VI.

THE PRIMITIVE STATE OF THE CHRISTIAN CHURCH.

TITUS i. 5.

For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee.

FROM this text I shall, my Christian brethren, direct your attention to the primitive state of the Christian Church, and present to your consideration the causes which introduced the superstitions and abuses of the Papal Hierarchy. And this discourse is designed as an introduction to a review of the

great event that took place in the sixteenth century, which is emphatically styled the Reformation.

To the reformation, appeals are often made, the principles and doctrines of the reformers are frequently quoted as authority; and some probably talk zealously on this subject who do not fully understand it. A succinct history of that important event, I conceive must be generally instructive and useful, if composed in a manner suited to the pulpit, and adapted to the minds of a mixed audience. Relying on your candour, this task I shall attempt.

Before we enter on this extensive subject, however, I would premise one general observation, to prevent censorious judgment respecting those who differ from us in their ecclesiastical constitutions and their forms of publick worship. We have an unquestionable right to place the corruptions and abuses of all denominations in the strongest light, that they may be avoided; but we have no authority to judge and condemn the persons of men. To his own master every servant must account. Christianity was designed to be an universal religion; and in its constitution and general principles it is fitted for this purpose. The Divine Author left nations and communities of men at liberty to adapt external forms to the state of society, to the nature of civil government, and to the general improvement of particular ages and countries. In every communion, the sincere worshipper will be accepted. Indeed, no individual of the human family, as I verily believe, is necessarily excluded from the acceptable service of his Maker; and without sincerity no one will find acceptance. Hear the language of an enlightened and liberal divine of the English Church on this point."Though your Church was pure, without spot or imperfection, yet if your heart is not turned to God, the worship is hateful, and the prayers are an abomination. The homage of the darkest Pagan, worshipping, he knows not what, but still worshipping the unknown power that formed him—if he bows with humility, if he praises with gratitude, his homage will ascend grateful to heaven; while the dead, careless formality of prayer, offered up in

the proudest Christian temple, shall be rejected as an offering unholy. For, think you that the Almighty esteems names and sects? No: it is the heart that he requires: it is the heart alone that he accepts; and much consolation does this afford to the contemplative mind of man. We may be very ignorant in spiritual matters, if the ignorance cannot be removed, and yet may be very safe.We may not know in what words to clothe our desires in prayer, or where to find language worthy of being presented to the Majesty of Heaven. But amidst the clouds that surround us, here is our comfort-in every nation he that worshippeth in humility, worshippeth aright: he that praiseth with gratitude, praiseth well. The pride of establishments may despise him, but the wisdom and the righteousness of Heaven will hear and approve him."

Our general subject I shall consider under the following propositions :

1. The primitive state of the Christian Church. 2. The manner in which ecclesiastical power and dominion were gradually assumed by the Christian priesthood.

3. The rise and extent of the usurpation of the Bishop of Rome; and the corruptions and abuses of the Papal Hierarchy.

4. The causes which produced the separation of Protestants from the Romish Church; and the nature and extent of the Reformation.

5. The duty of Protestants to act in consistency with their avowed principles, and to make progres

sive improvements in religious knowledge and attainments in Christian virtue, corresponding with the light and the means of the age in which they live.

1. The primitive state of the Christian Church. We cannot conceive of a system more pure and spiritual than the religion of Jesus Christ, as it is found in the New Testament. The instructions of the gospel are fitted to elevate the minds of men by the knowledge of truths the most important: its precepts are calculated to purify their affections, and in the best manner to regulate their practice; and its general influence is great and powerful to form them to the requisite disposition for the highest intellectual and moral enjoyments of which their natures are capable. The doctrines of the Christian revelation, by teaching us the goodness and the mercy of our God, assuring a pardon to the penitent sinner, giving the promise of divine favour to all who do the divine will, and opening to our expectation the glories of immortality, furnish the most persuasive motives to the cultivation of the spirit, and to the exercise of the graces which the gospel inculcates. The positive institutions and external ceremonies appointed by Jesus Christ are few in number, simple in their nature, easy of observance, and moral in their tendency.

The ecclesiastical polity established by our divine Lord is fully adapted to the purpose of his reign. Christ declares that his kingdom is not of this world. His religion intermeddles not with the concerns of civil government any further than its influence extends to for men to purity of charac

ter, and to induce them faithfully to execute their duty in the relations they sustain. It does not invade the province of the civil ruler; nor does it permit human authority arbitrarily to define its doc. trines, to propagate its truths by the sword, or to enforce its peculiar laws by human sanctions. Its privileges are granted to all, and each individual is accountable to God, and to God only, for their improvement. But my particular design, under this branch of our subject, is, to state the condition of the priesthood, and to describe the form of ecclesiastical government, as these existed in the days of the apostles. Two systems can scarce differ more from each other in these respects, than the Christian Church, in the times of the apostles, differs from the Church of Rome, at the commence.. ment of the reformation.

The general method pursued by the apostles and evangelist, in the establishment of our religion, seems to have been this :-They first passed through Gentile countries, preaching the gospel, and performing miracles, in proof of their divine mission; and all who were endued with spiritual gifts were employed in propagating the Christian faith, and instructing those who were disposed to receive the word of life. On a second journey, as many of the proselytes to Christianity as could conveniently attend on the publick institutions of the gospel, in one place, were formed into distinct congregations or Churches. Church and congregation in primitive times, meant the same society; and particular pastors were ordained to officiate in the worship and instruction of the Lord's day.