according to the doctrine of the Apostles, and who contradicts it, and that they are bound to make this trial of men and their tenets." This seems very justly to mark some limitations of private judgment. But is there not sometimes a passing beyond this, and an enquiry not merely-Is my parish minister a man of God, well instructed in the way of the Lord? but, "Is he most to my taste, and the most interesting, (not to say amusing) that I can reach?" We would only put this subject before the consciences of our readers for their own consideration; yet bearing in mind that there are cases of relationship, connection, particular friendship, or other circumstances of a strong kind, that may justly claim exemption from a common rule, It must be considered, that though it is the duty of those to whom the power is committed, to appoint faithful, and to remove unworthy ministers, for the due discharge of which they will have to render strict account; yet the efficacy of a divine ordinance does not rest with the minister. Matt. xxiii, 2, 3. In the Old Testament we find that a whole tribe, that of Levi, was appointed for holy duties. In the New Testament, we see that our Lord sent Judas himself to preach the Gospel. Matt. x, 4. Bishop Beveridge justly observes, "Whether the minister be worthy or unworthy, it is still by the grace of Christ that his ordinances are made effectual. If Christ be pleased to withhold his grace, be the minister never so worthy, it cannot be obtained; and if Christ be pleased to convey his grace, be the minister never so unworthy, it cannot be hindered. So that he that receives grace from an ordinance, must not thank the minister for his worthiness, but Christ for his goodness: and he that receives no grace, must not blame the unworthiness of the minister, but the faithlessness of his own heart: for be the minister worthy or unworthy, if I come with faith to an ordinance, I am sure to go with grace from it.”* This has been the sentiment of Christian writers in early ages. Augustine, in his Treatise against the Douatists, shews at some length, that though the ministers were guilty of the crime laid to their charge, yet that was not a sufficient ground of separation from the church, and that the church did not cease to be a church because it communicated with wicked men, since either she did not know them, or else she bore with them to preserve peace. He affirms that there was always in the church chaff and corn, that is, both good and wicked meu; and that such will be to the day of judgment, which shall divide the good from the bad; that sometimes the number of the latter exceeds that of the former; that many cannot be driven out of the church because they are not known, and because it is convenient to tolerate some for quietness' sake, to prevent a schism which might be occasioned by cutting off from the communion those persons who might draw along with them several of the faithful." In general, it may be said, Christians are sufficiently aware of the right of private judgment: but we fear See his exposition of the twenty-sixth Article. Cobbet, in his Treatise on Prayer, urges the same sentiment" Christ authorised the Twelve Disciples, and Judas among the rest, to preach the Gospel; (Matt. x, 4, 7.) and so as that if they came to those that were worthy, their peace was to come upon them, even all kind of bliss to their souls. Let the preacher be unworthy himself, yet, if the hearers be worthy, their peace comes on them. The Gospel and Gospel Ordinances are the power of God to salvation to the believing hearer and partaker, be the Minister regenerate or unregenerate.” that they are not aware of their obligations as members of a particular church to the appointed ministers connected with that church. There are, it is true, very trying cases, as there must be in so many thousand parishes, and among sixteen thousand ministers. Nor is it a matter of indifference what we hear. Truth is the proper nourishment of the soul. If it be mere moral precepts on the one hand, or theoretical notions on the other, it is not Christianity. The native appetite of the new-born soul is for Christian truth; · pure, scriptural truth, in all its parts, both doctrine and precept; and this it must have. As David, when hungry, ate the shew bread, so the hungry soul must have truth. Preaching the word is God's ordinance; but if it be not his word, but human notions and inventions that are preached, it ceases to be an ordinance of God. If there be a well of brackish and bad water in my own yard, and a good well in a neighbour's, I am glad to get water at his well. Yet, on the other hand, there must be a limitation, a wise limitation to the right of private judgment; and we should ask ourselves, How much judgment have I to use? We come to hear as learners, and not as judges. * Taking these things into consideration, let us endeavour to illustrate the subject by various practical cases that occur. Suppose, first, the worst case. The minister is UNFAITHFUL IN HIS SERMONS, AND IMMORAL enquire, first, how far you are a partaker of his sins: have you attended to the direction, First' cast out the beam out of thine own eye, and then shalt thou see clearly to cast out the mote out of thy brother's eye? Matt. vii, 5. If immoral, have you warned him? have you reported him to the ordinary?* have you taken any steps towards the removal of such a man?† have you even prayed perseveringly for any length of time for him? Supposing that you have done your part to rectify so serious an evil, I dare not say that you should attend such an appointed teacher; I dare not forbid your attendance on a neighbouring pious clergyman. You and yours need to hear the truth. Bishop Jewell (on 1 Thess.v, 13,14.) says, “What shall we say of them that labour not, that do neither teach, nor exhort, nor reprove, nor correct, that have no care to do their message, and no regard to the people? what may I say of such? God himself says, They are dumb dogs that cannot bark; that lie and sleep, and delight in sleeping; they all look to their own way, and their own advantage, and every one for his own purpose. Christ calls them thieves and robbers. They are unsavory salt, profitable for nothing, but to be trodden under feet of men. Woe is unto me, says Paul, if I preach not the Gospel. Woe to the servant that wraps his talent in a napkin, and increases not his master's gain. God grant such idle and slothful ministers grace to know their office, and do it; if not, God give the people grace to know them, and to shun them, and to fly from them.". But still, do not lose sight of the relation in which you stand to your The Ordinary means one who has ordinary or immediate jurisdiction in Ecclesiastical matters in any place. In this sense Archdeacons are Ordinaries; but the word is more frequently applied to the Bishop of the Diocese. The twenty-sixth Article says, "It appertains to the discipline of the Church, that enquiry be made of evil ministers, and that they be accused by those that have knowledge of their offences; and finally, being found guilty, by just judgment be deposed." parish minister. Respect his office. Shew him all courtesy. Cease not every effort for bringing him to a better mind. God can yet make him a burning and a shining light. If ministers fail in their duty, we must not fail in ours. We all pray too little for those we perhaps justly disapprove. We all look too little at our own sins as the cause of our evils.* IN Suppose another case: A MINISTER MORAL HIS OUTWARD CONDUCT, AND YOU THINK HIM LEGAL, OR ANTINOMIAN;† IGNORANT, OR ▾ Bradford delightfully manifested the true Christian spirit at a time when the Roman Catholic superstitions were again re-established, under Queen Mary, by looking at his own past sins as the cause, and thus humbling himself before God: "To go to mass, and sacrings, with such like idolatry, I have been a great time more ready than now I am to hear thy word, and use thy sacraments as I should do: thy ministers I pray not for; thy church I am not careful for; no, not now, good Lord! when wicked doctrine most prevaileth; idolatry, superstition, and abomination aboundeth; the sacrament and sacrifice of thy dear Son is blasphemously corrupted: when for preaching there is nothing but massing; for catechising, censing; for reading of the Scriptures, bell-ringing; for singing of the Psalms and godly songs to our edification, all is done in Latin with such notes, tunes, ditties, and descants, that utterly the mind is pulled from the consideration of the thing (if men did understand it) unto the melody; all which my wickedness has brought in; my profaning of this commandment, and my not praying. Thy ministers are in prison, dispersed in other countries, spoiled, burnt, murdered; many fall, for fear of goods, life, name, &c. from the truth which they have received unto manifest idolatry; false preachers abound among thy people; thy people, dearly bought even with thy blood, are not fed with the bread of thy word, but with suillings; Antichrist wholly prevaileth; and yet for all this, alas! I am too careless, nothing lamenting my sins which be the cause of all this. O dear Father, forgive me for Christ's sake, and be merciful unto me; and as of thy mercy thou didst give me time to repent, so give me repentance." I cannot but strongly recommend to all my readers, the invaluable writings of this reformer in the sixth vol. of the Fathers of the Church. The author uses these terms for the sake of brevity. By legal, is meant, making our own obedience, either in all or in |
