SECTION IX.—We reject the reading of Apocryphal Books in public worship. The Church of Rome considers a number of the books of the Apocrypha as canonical; that is, as belonging to the inspired canon, and as of equal authority with any of the books of the Old or New Testament; and accordingly orders them to be read in her public assemblies, just as the inspired Scriptures. Protestants, with one voice, deny that the Apocryphal books make any part of the sacred canon, or form any part of the infallible rule of faith and practice. In the Church of England, however, large portions of the Apocryphal books are read in her public assemblies, and appealed to as if they were canonical books. It is true, the Church, in her sixth article, declares that these books are not appealed to as any part of the rule of faith; and they are not read on Sundays. But on holy-days they are read continually. The Episcopal Church in this country has adopted the same practice, under the same restrictions. Presbyterians object to this practice, and refuse to adopt it for the following reasons. 1. Because they are persuaded that nothing ought to be read under the name of Holy Scripture, but that which is regarded as the inspired word of God. To do this, is to depart from an important Protestant principle, and open the door for endless abuse. 2. Because those Apocryphal books, out of which the lessons referred to are taken, evidently contain some false doctrines, some misstatements, and not a few things adapted to promote ridicule rather than edification. 3. Notwithstanding, in the 6th Article of the Church of England, it is expressly stated, that these Apocryphal books are not read as any part of the rule of faith, still in her Homilies they are spoken of in language of a very different aspect. Baruch is cited as the Prophet Baruch, and his writing is called the word of the Lord to the Jews. The Book of Tobit is expressly ascribed to the Holy Ghost, in the most unequivocal terms, as follows: "The same lesson doth the Holy Ghost also teach in sundry places of the Scriptures, saying; mercifulness and almsgiving purgeth from all sins, and delivereth from death, and suffereth not the soul to come into darkness," &c. (See Homily against Disobedience and Wilful Rebellion, part i. p. 475; and Homily on Almsdeeds, part ii. p. 328.) Surely, if "the Holy Ghost teach eth" what is written in this book, it is an inspired book, and ought to be considered as a part of "the rule of faith." It is worthy of notice here, that the Article and Homilies here quoted, make a part of the formularies of the Episcopal Church in the United States, as well as in that of England. 4. The practice of reading these lessons in public worship, from writings acknowledged not to be canonical, and from writings which contain much exceptionable matter, was early protested against by many of the most learned and pious dignitaries, and other divines of the Church of England, and has been, at different times, ever since, matter of regret and complaint among the most valuable members of that body; but in spite of these remonstrances and petitions, it has been maintained to the present day. This fact shows, in a strong light, the mischief of commencing an erroneous practice: and how difficult it is to get rid of any thing of this kind, when it is able to plead established custom in its support CHAPTER VI. CONCLUSION. SUCH are the considerations which satisfy Presbyterians that their Doctrine, their Ecclesiastical Order, and their Worship, are truly primitive and scriptural. We condemn not our neighbours. To their own Master they stand or fall. Our only object, in what has been said, is to "render a reason" for our own belief and practice. The names of other denominations would not have been so much as mentioned, or alluded to, in the foregoing statements, had it been possible, without doing so, to exhibit our own peculiarities, and to show wherein and why we differ from some of our sister churches. But firmly believing that all the leading features of the Presbyterian system are more in accordance with the word of God, and with the usage of the purest and best ages of the Christian Church, than any other, we feel bound to naintain them; to teach them to our children, and to bear estimony in their favour before the world. We deny to none, who hold fast the essentials of our holy religion, the name of Christian Churches. It is enough for us to know that we adhere to "the simplicity that is in Christ;" that we walk in the footsteps of the primitive Christians. We forbid none who profess to cast out devils, " because they follow not with us." Let them do all the good they can in their own way. We claim the same privilege; and only beg to be permitted, with the Bible in our hands, to ascertain "what saith the Scripture;" and how Apostles and martyrs glorified God. We "call no man master; one is our Master, even Christ." And, therefore, throughout the foregoing pages, our primary appeal has been to his Word, the great statute book of his kingdom. However plausible in theory, or attractive in practice, any rite or ceremony may appear, we dare not adopt it, unless we find some warrant for it in the only infallible guide of the Church. If, then, Presbyterianism, in all its essentia. features, is plainly found in the word of God; if it maintains, throughout, the great representative principle which pervades the kingdom of God; if it guards more perfectly than any other system, against clerical assumption and tyranny, on the one hand, and against popular excitement and violence on the other; if it provides, in itself, for complete concert in action, without the necessity of resorting to extra voluntary associations; if it furnishes the best means for maintaining pure and energetic discipline, and bringing the whole Church in doubtful and difficult cases, to give a calm and equitable judgment; and if it presents the most effectual means of purging out error, and correcting abuses; then, surely, we have no small evidence that it is from the God of truth and order, and ought to be maintained in all the Churches. Let it never be forgotten, however, that, as Presbyterianism, in all its leading features, was, undoubtedly, the primitive and apostolic model of the Church; so, in order to the maintenance and execution of this system to the best advantage, there must be a large portion of the primitive and apostolic spirit reigning in the Church. No sooner did Christians lose the spirit of the first and purest age, than they began to depart from the simplicity of Christ's institutions. Having less spirituality to present, they thought to compensate for this defect by outward show and ceremonial. Uncommanded rites and forms were multiplied, for the purpose of attracting both Jews and Pagans into the Church. Purity of doctrine gave way to the speculations of philosophy. Purity of discipline became unpopular, and yielded to the laxity of luxurious and fashionable life. Prelacy, as we have seen in a former chapter, gradually crept into the Church; and with it many inventions of men to allure and beguile those who had lost all relish for primitive simplicity. Now, just so far as we retain the simple devoted spirit of the apostolic age, we shall love, retain, and honour Presbyte rianism Those who possess most of this spirit, will be most friendly to this system. But just in proportion as that spirit declines, Presbyterian doctrines will be thought too rigid; Presbyterian worship will appear too simple and naked; and Presbyterian discipline will be regarded as too unaccommodating and austere. Let Presbyterians, then, learn a lesson of wisdom from this consideration. Let them remember that their system will never appear so well, or work so well, as in the midst of simple, primitive, and devoted piety. This is its genial soil. As long as such a soil is furnished, it will grow. When such a soil is not furnished, it will still live, and do better than any other system, on the whole; but its highest glory will have departed, and something else will begin to be thought desirable by the votaries of worldly indulgence, and worldly splendour. The friends of our beloved Church ought to know, and lay to heart, that their happiness and their strength consist in cordial and diligent adherence to that vital principle, the language of which is, "None of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord, or whether we die, we die unto the Lord; whether we live, therefore, or die, we are the Lord's." THE END. |