`if not unnatural vices, at least the toleration of them; it has greatly meliorated the condition of the laborious part, that is to say, of the mass of every community, by procuring for them a day of weekly rest. In all countries in which it is professed, it has produced numerous establishments for the relief of sickness and poverty; and, in some, a regular and general provision by law. It has triumphed over the slavery established in the Roman empire*: it is contending, and, I trust, will one day prevail, against the worse slavery of the West Indies +." To all this it may be added, that Christianity has not only purified, or "softened, the administration" of justice, but it has insensibly worked itself into the inmost frame and constitution of civil societies. It has given a tinge to the complexion of their governments, and to the temper of their laws. It does not enjoin, or prescribe, any peculiar form of government; for with the kingdoms of this world, and the various modes of civil institutions, it disclaims all concern; but it inculcates a peaceful and dutiful submission to all lawful superiors-to "every ordinance of man, for the Lord's sake" it is hostile to oppression in every shape, and it regulates the respective duties of those that govern, as well as of those who are governed. "But the benefit of religion," as Dr. Paley further observes, "being felt chiefly in the obscurity of private stations, necessarily escapes the observation of history. From the first general notification of Christianity to the present day, there have been, in every age, many millions, whose names were never heard of, made better by it, not only in their conduct, but in their disposition; and happier, not so much in their external circumstances, as in that which is inter præcordia, in that which alone deserves the name of happiness, the tranquillity and consolation of their thoughts. It has been, since its commencement, the author of happiness and virtue to millions and millions of the human race.' It has descended into families, has diminished the pressure of private tyranny, elevated the condition and character of the female sex, improved every domestic endearment, given tenderness to the parent, humanity to the master, respect to superiors, to inferiors security and ease; and left, in short, the most evident traces of its most benevolent spirit in all the various subordinations, dependencies, and connections of social life. "I should love the religion of Christ," says Dr. This triumph was not fully obtained till the 13th century. Knox, "even as a heathen philosopher and philanthropist, for its beneficent effects on the human race. It is the guide of youth, the support of age, the repose of the weary, and the refuge of the miserable. It arrests the hand of the oppressor, by appalling his conscience; or, if haply the oppressor should prevail, it teaches the oppressed to look with confidence to a Deliverer, mighty to save*." In short, Christianity under almost any modification, and in its most degraded form, is certainly a benefit to mankind. Whether we consider it with regard to man in his individual or social existence; as an inhabitant of time, or an heir of eternity; it is an universal benefactor; it is of the highest importance; and as it demands, so it deserves, all his attention. "If any man have ears to hear," &c. The earlier fathers, if carefully examined, will be the best witnesses of the doctrines which obtained in the first and purest ages of the church, as well as of the ecclesiastical orders and rules which have the authority of apostolic institution; and from the Scriptures, to which they may serve as occasional interpreters, will be best deduced the merits and demerits of the general systems of Christian theology which now prevail in the world. For a more full account of the doctrines and duties of Christianity, the following books may likewise be consulted with advantage:- Bishop Pearson "On the Creed;" Bishop Bull's Works; Bishop Gastrell's "Christian Institutes;" Mr, Gisborne's "Survey of the Christian Religion;" and Robinson's "Christian System." WORSHIP, RITES, AND CEREMONIES. The worship of God is a natural duty, resulting from the contemplation of his attributes, and a sense of our dependence upon him. The obligation of public worship, though very generally practised in every age and nation, is less evident, and seems to be derived from revelation. It is expressly enjoined by Christianity; yet the Quietists, and some other mystic divines, set aside, not only the use of public, but even of all external, worship; and a few modern fanatics will worship only with those of their own sect. The true Christian worship, according to the great body of *On" the Nature of the Sacrament of the Lord's Supper," p. 259. See also Paley's "Evidences," vol. ii. chap. 7; and Bishop Porteus's valuable tract on "the Beneficial Effects of Christianity on the Temporal Concerns of Mankind, proved from History and from Facts;" where the reader, who wishes further satisfaction on this subject, will find it very ably treated, and set in the clearest and most convincing light. Christians, is the worship of the "one only God," through "the only one Mediator between God and men, the man Christ Jesus." It consists of prayers and praises; and it has become a matter of no small debate since the Reformation, whether it is most properly and acceptably performed by preconcerted forms or liturgies, or by extemporaneous addresses to the Almighty. A considerable difference of opinion also subsists among professing Christians in regard to the object of worship. Trinitarians pray to one God in three persons. Unitarians address God in the person of the Father only. Moravians pray only to Christ; but they tell us, that, as they consider him a Divine person, and the agent between God and man, their devotions are directed to one God. The Swedenborgians likewise address all their prayers to Jesus Christ, because they believe he is the supreme and only God of heaven and earth; being "the invisible and unapproachable Deity, made visible and approachable in a divine human form; and therefore alone to be worshipped." Roman Catholics pray to the Virgin Mary, and other saints; but they profess to address them only as intercessors and mediators, and that one God is the ultimate object of their religious worship. Christianity has, indeed, been much obscured and polluted by a base mixture of idolatry and superstition; but when viewed in its native purity and simplicity, and as delivered by its Author, it contains less of ritual, and that more simple and spiritual, than is to be found in any religion, which ever prevailed among mankind. The numerous rites and ceremonies of the Mosaic dispensation, though wisely suited to that time and state, were marks of the imperfection of that economy, and are now abolished. Christianity sets apart one day in seven for public worship, and the more immediate observance of religious duties: it prescribes a very short but excellent prayer for general use, and as a model, but not as an exclusive form; and its ordinances, as instituted in the Gospel, are few in number, easy of observation, and of valuable tendency. By the rite of Baptism, which takes the place of circumcision, we are initiated or introduced into the Christian church; and in the other sacrament of the Lord's Supper, answering to the Passover, we profess our continuance in the same, and lay in our claim for all the blessings of the Christian covenant. And the only sacrifices required of us, are those of our irregular appetites and passions; or the renunciation of our spiritual enemies, the devil, the world, and the flesh. I conclude this head in the language of a late amiable and excellent divine;-" Uniformity in modes may be the most becoming dress of the church, but unity in spirit is the life of it. It is this unity of spirit to the living HEAD, and to one another, as his living members, which identifies the character of true believers-which constitutes their essential distinction from the rest of mankind, and which abides with them for ever*." See Archbishop King on "The Inventions of Men in the Worship of God." CHURCH GOVERNMENT, AND OFFICERS. The Christian church is represented in Scripture, not merely as a Sect, i.e. a number of men professing some particular opinions or doctrines, but not united together under any particular form of government; but a Society, by which is meant a number of men, united or joined together by certain particular laws, under the government of proper officers, who have power to execute these laws, and to punish the transgressors of them, in the way and manner prescribed by the Lawgiver or Founder of the society. On the subject of this head there was almost no difference of opinion among Christians in the first and purest ages of the church. Christianity does not set apart any certain tribe or set of men, who are exclusively eligible to sacred offices, as was the case among the Jews; but a solemn separation to the due performance of them by episcopal ordination, as well as a subordination of church ministers, was almost universally acknowledged till the era of the Reformation. In every society, civil or ecclesiastical, some species of government is requisite for the good of the whole, otherwise all is irregularity and confusion; and till the period now mentioned, the Christian church was indisputably episcopal; but since then, it has been much questioned by some, whether Christ, or his apostles, enjoined the uniform adoption of episcopacy, and left any command, which rendered it universally indispensible in future times, and in every country. Till, then, this question be fully decided, how is the Christian church, in any particular country, to be governed? Every separate congregation," answers the Independent, "is a sovereign church; amenable to no extrinsic jurisdiction, and entitled to no jurisdiction over other churches." "That_mode of government," replies the Presbyterian, "is calculated to destroy unity, co-operation, and concord *Cecil's Life of Bacon, p. 85. among Christians. All congregations within the same state, which agree in doctrine, ought to be under the general superintendence of a representative assembly, composed of their ministers and delegates." "Such a representative assembly," returns the Episcopalian, "wants vigour and dispatch; and is perpetually open to tumult, partiality, and faction. Divide the country into dioceses; and station a bishop in each, armed with sufficient authority, and restrained by adequate laws from abusing it. Such was the apostolical government of the church--such," perhaps he adds, "was the government enjoined on succeeding ages. 66 Away," cries the Papist, "with these treasonable discussions. The pope, the successor of St. Peter, is, by divine right, the only scource of ecclesiastical power; the universal monarch of the universal church*." Such are the different opinions of the moderns on the subject of church government; but most denominations agree in this, that though the church may be connected with the state, and though this latter may nominate to church benefices, yet it has no power whatsoever to confer authority for ministering in holy things, or even to annul that authority when regularly conferred; and that in these respects, and in regard to every essential of Christianity, the church always was, and will ever continue distinct from, and independent of the state. See Lord King's "Inquiry into the Constitution, Discipline, Unity, and Worship of the Primitive Church," and the able answer to it by (Mr. Sclater) a Presbyter of the Church of England, entitled, " An Original Draught of the Primitive Church;" together with the books referred to below, under the articles EPISCOPACY, PRESBYTERIANISM, and INDE PENDENCY. AUTHORS FOR AND AGAINST CHRISTIANITY. The principles on which the Christian religion is founded, and the consequences naturally arising from it, if true, are so important to mankind, that as may be supposed, its truth has been the subject of much and minute inquiry: its evidences have been set in various points of view; and its doctrines and duties have been ably and repeatedly stated, illustrated, and enforced. So many have written in its defence, that the works of some one or other of its defenders must be in almost * Mr. Gisborne's "Survey of the Christian Religion," p. 496, third edit. To this work, which has been well received by the public, I am happy to acknowledge my obligations for much of what the reader will find on several heads of this article; and it, in a manner, forms the ground-work of what is here said on the head of Doctrines in particular. |