troversies and dubious matters, can we suppose that he has altered this mode of proceeding in the law of grace, and made each individual, assisted by the private spirit, the interpreter of the divine will, the expounder of the divine law, the architect of his own faith, the supreme judge in all matters relating to the most important concerns that can interest human nature? Can such a singular dispensation be imputed to infinite wisdom, by a man who possesses a spark of religion? The question is easily decided by documents contained in the new Scripture. It appears that our great Lord and charitable Redeemer gave to his apostles a real and efficient power of instructing the faithful, and of deciding all differences : All power is given to me in heaven and in earth; GO, THEREFORE, TEACH ALL NATIONS1. Those who neglect TO HEAR THE CHURCH, are to be treated as heathens and unbelievers; and St. Paul, as we have often remarked, styles the church the PILLAR AND GROUND OF TRUTH 3. The church is, therefore, the grand tribunal before which all spiritual concerns are to be brought and decided. Now among cases which may admit of discussion and controversy, are evidently to be ranked points of the divine law contained in the Scripture: and when such events actually take place, why should the form of government, devised by our Redeemer, give way to the pretended right of pri

1 Matt. xxviii. 18, 19. 2 Ibid. xviii. 17.

1 Tim. iii. 15.

troversies and dubio that he has altered

law of grace, an. me by the private spir will, the expoung tect of his ow matters relatin that can intere gular dispense by a man wz

The questio contained 12

Deen preserved for onsists of homilies f St. Augustine and tin fathers, possess ortance; and similar 's might be mentioned pared for these instrucretain them, it was prold be assiduous in readparticularly the parts that n order to co-operate with the pastors. This is the real tness which St. John Chryathers perpetually employed, iful to read the word of God; ect unison with the spirit of the nes. To urge the faithful to oracles in sentiments of humility, ibmission, with such guides as the or any orthodox commentators; and salutary restraints, by which the un1 the unstable are prevented from e Scriptures to their own perdition, is by no means incompatible, and are ected by the maternal tenderness, and the is prudence of the church.

our great his apostles ----ing the fa

All powe GO, THIMME

neglect 7 › #L-17! heathen: a have en

ANT

fore

1

The corresponding number contains a ar piece of reasoning. The apostle 1 orders pistle to be read to the brethren; therefore,

1 1 Thess. v. 27.

form of government would be a monster in nature; it would legalize discord, and introduce anarchy; it would dissolve the bonds by which society is held together; it would bring into full operation the active passions of self-love, and confound right with strength. If this is the general picture of the effects resulting from the private interpretation of law, can any reason be assigned why ecclesiastical government can be conducted on different principles of order from all civil institutions? or why the interpretation of the divine law should be left to the arbitrary caprice and wayward fancies of individuals? Is there any warrant in the word of God for such an unnatural

supposition? We have to give but a summary inspection to the sacred volume, to set this question at rest for ever. When God gave a form of government to the Jews, he by no means constituted each man a judge in his own cause, by leaving the decision of individual disputes to private judgment; but directed that all difficulties and differences should be referred to the priests and Levites1. On the same subject the prophet Malachi exclaims: The priests' lips should keep knowledge, and they shall seek the law at his mouth; for he is the messenger of the Lord of Hosts 2.

If such was the conduct of God in the old law, to make his priests the supreme judges in all conDeuter. xvii. 8, et seq.

2 Mal. ii. 7.

troversies and dubious matters, can we suppose that he has altered this mode of proceeding in the law of grace, and made each individual, assisted by the private spirit, the interpreter of the divine will, the expounder of the divine law, the architect of his own faith, the supreme judge in all matters relating to the most important concerns that can interest human nature? Can such a singular dispensation be imputed to infinite wisdom, by a man who possesses a spark of religion? The question is easily decided by documents contained in the new Scripture. It appears that our great Lord and charitable Redeemer gave to his apostles a real and efficient power of instructing the faithful, and of deciding all differences : All power is given to me in heaven and in earth; GO, THEREFORE, TEACH ALL NATIONS'. Those who neglect TO HEAR THE CHURCH, are to be treated as heathens and unbelievers; and St. Paul, as we have often remarked, styles the church the PILLAR AND GROUND OF TRUTH. The church is, therefore, the grand tribunal before which all spiritual concerns are to be brought and decided. Now among cases which may admit of discussion and controversy, are evidently to be ranked points of the divine law contained in the Scripture and when such events actually take place, why should the form of government, devised by our Redeemer, give way to the pretended right of pri1 Matt. xxviii. 18, 19.

Ibid. xviii. 17.

1 Tim. iii. 15.