THE DUTY OF PRIVATE JUDGMENT
Primitive Christian Worship

The Duty Of Private Judgment

Fellow Christians, Whilst I invite you to accompany me in a free and full investigation of one of those tenets and practices which keep asunder the Roman and the Anglican Church, I am conscious in how thankless an undertaking I have engaged, and how unwelcome to some is the task in which I call upon you to join. Many among the celebrated doctors of the Roman Church have taught their disciples to acquiesce in a view of their religious obligation widely different from the laborious and delicate office of ascertaining for themselves the soundness of the principles in which they have been brought up. It has been with many accredited teachers a favourite maxim, that individuals will most acceptably fulfil their duty by abstaining from active and personal inquiries into the foundations of their faith; and by giving an implicit credence to whatever the Roman Church pronounces to be the truth. Should this book fall into the hands of any who have adopted that maxim for the rule of their own conduct as believers, its pages will of course afford them no help; nor can they take any interest in our pursuit, or its results. Whilst, however, I am aware, that until the previous question (involving the grounds on which the Church of Rome builds her claim to be the sole, exclusive, and infallible teacher of Christians in all the doctrines of religion,) shall have been solved, many members of her body would throw aside, as preposterous, any treatise which professed to review the soundness of her instructions; I have been at the same time assured, that with many of her communion the case is far otherwise; and that instead of their being averse to all investigation, a calm, candid, and friendly, but still a free and unreserved inquiry into the disputed articles of their creed, is an object of their sincere desire. On this ground I trust some preliminary reflections upon the duty of proving all things, with a view of holding the more fast and sure what is good, may be considered as neither superfluous nor out of place. But just as it would belong to another and a separate province to examine, at such length as its importance demands, the claims of the Church of Rome to be acknowledged as that universal interpreter of the word and will of God, from whose decisions there is no appeal; so would it evidently be incompatible with the nature of the present address, to dwell in any way corresponding with the magnitude and delicacy of the subject, on the duty, the responsibility, and the privilege of private judgment; on the dangers to which an unchastened exercise of it may expose both an individual, and the cause of Christian truth; or on the rules which sound wisdom and the analogy of faith may prescribe to us in the government of ourselves with respect to it. My remarks, therefore, on this subject will be as few and brief as I believe to be consistent with an acknowledgment of the principles upon which this work has been conducted. The foundation, then, on which, to be safe and beneficial, the duty of private judgment, as we maintain, must be built, is very far indeed removed from that common and mischievous notion of it which would encourage us to draw immediate and crude deductions from Holy Scripture, subject only to the control and the colouring of our own minds, responsible for nothing further than our own consciousness of an honest intention. Whilst we claim a release from that degrading yoke which neither are we nor were our fathers able to bear, we deprecate for ourselves and for our fellow-believers that licentiousness which in doctrine and practice tempts a man to follow merely what is right in his own eyes, uninfluenced by the example, the precepts, and the authority of others, and owning no submissive allegiance to those laws which the wise and good have established for the benefit of the whole body. The freedom which we ask for ourselves, and desire to see imparted to all, is a rational liberty, tending to the good, not operating to the bane of its possessors; ministering to the general welfare, not to disorder and confusion. In the enjoyment of this liberty, or rather in the discharge of the duties and trusts which this liberty brings with it, we feel ourselves under an obligation to examine the foundations of our faith, to the very best of our abilities, according to our opportunities, and with the most faithful use of all the means afforded to us by its divine Author and finisher. Among those means, whilst we regard the Holy Scriptures as paramount and supreme, we appeal to the witness and mind of the Church as secondary and subsidiary; a witness not at all competing with Scripture, never to be balanced against it; but competing with our own less able and less pure apprehension of Scripture. In ascertaining the testimony of this witness, we examine the sentiments and practice of the ancient teachers of the Church; not as infallible guides, not as uniformly holding all of them the same opinions, but as most valuable helps in our examination of the evidence of the Church, who is, after all, our appointed instructor in the truths of the Gospel,fallible in her individual members and branches, yet the sure witness and keeper of Holy Writ, and our safest guide on earth to the mind and will of God. When we have once satisfied ourselves that a doctrine is founded on Scripture, we receive it with implicit faith, and maintain it as a sacred deposit, entrusted to our keeping, to be delivered down whole and entire without our adding thereto what to us may seem needful, or taking away what we may think superfluous. The state of the Christian thus employed, in acting for himself in a work peculiarly his own, is very far removed from the condition of one who labours in bondage, without any sense of liberty and responsibility, unconscious of the dignity of a free and accountable agent, and surrendering himself wholly to the control of a task-master. Equally is it distant from the conduct of one who indignantly casting off all regard for authority, and all deference to the opinions of others, boldly and proudly sets up his own will and pleasure as the only standard to which he will submit. For the model which we would adopt, as members of the Church, in our pursuit of Christian truth, we find a parallel and analogous case in a well-principled and well-disciplined son, with his way of life before him, exercising a large and liberal discretion in the choice of his pursuits; not fettered by peremptory paternal mandates, but ever voluntarily referring to those principles of moral obligation and of practical wisdom with which his mind has been imbued; shaping his course with modest diffidence in himself, and habitual deference to others older and wiser than himself, yet acting with the firmness and intrepidity of conscious rectitude of principle, and integrity of purpose; and under a constant sense of his responsibility, as well for his principles as for his conduct. Against the cogency of these maxims various objections have been urged from time to time. We have been told, that the exercise of private judgment in matters of religion, tends to foster errors of every diversity of character, and leads to heresy, scepticism, and infidelity: it is represented as rending the Church of Christ, and totally subverting Christian unity, and snapping asunder at once the bond of peace. So also it has been often maintained, that the same cause robs individual Christians of that freedom from all disquietude and perplexity and anxious responsibility, that peace of mind, satisfaction, and content, which those personally enjoy, who surrender themselves implicitly to a guide, whom they believe to be unerring and infallible. For a moment let us pause to ascertain the soundness of such objections. And here anticipating, for argument's sake, the worst result, let us suppose that the exercise of individual inquiry and judgment (such as the best teachers in the Anglican Church are wont to inculcate) may lead in some cases even to professed infidelity; is it right and wise and justifiable to be driven by an abuse of God's gifts to denounce the legitimate and faithful employment of them? What human facultywhich among the most precious of the Almighty's blessings is not liable to perversion? What unquestionable moral duty can be found, which has not been transformed by man's waywardness into an instrument of evil? Nay, what doctrine of our holy faith has not the wickedness or the folly of unworthy men employed as a cloke for unrighteousness, and a vehicle for blasphemy? But by a consciousness of this liability in all things human, must we be tempted to suppress the truth? to disparage those moral duties? or to discountenance the cultivation of those gifts and faculties? Rather would not sound philosophy and Christian wisdom jointly enforce the necessity of improving the gifts zealously, of discharging the moral obligation to the full, and of maintaining the doctrine in all its integrity; but guarding withal, to the utmost of our power and watchfulness, against the abuses to which any of these things may be exposed? And we may trust in humble but assured confidence, that as it is the duty of a rational being, alive to his own responsibility, to inquire and judge for himself in things concerning the soul, with the most faithful exercise of his abilities and means; so the wise and merciful Ruler of our destinies will provide us with a sure way of escaping from all evils incident to the discharge of that duty, if, in reliance on his blessing, we honestly seek the truth, and perseveringly adhere to that way in which He will be our guide. It is a question very generally and very reasonably entertained among us, whether the implicit submission and unreserved surrender of ourselves to any human authority in matters of faith, (though whilst it lasts, it of course affords an effectual check to open scepticism,) does not ultimately and in very deed prove a far more prolific source of disguised infidelity. Doubts repressed as they arise, but not solved, silenced but not satisfied, gradually accumulate in spite of all external precaution; and at length (like streams pent back by some temporary barrier) break forth at once to an utter discarding of all authority, and an irrecoverable rejection of the Christian faith. From unlimited acquiescence in a guide whom our associations have invested with infallibility, the step is very short, and frequently taken, to entire apostasy and the renunciation of all belief. The state of undisturbed tranquillity and repose in one, who has divested himself of all responsibility in matters of religious belief and practice, enjoying an entire immunity from the anxious and painful labour of trying for himself the purity and soundness of his faith, is often painted in strong contrast with the lamentable condition of those who are driven about by every wind of novelty. The condition of such a man may doubtless be far more enviable than theirs, who have no settled fixed principles, and who wander from creed to creed, and from sect to sect, just as their fickle and roving minds suggest some transitory preference. But the believer must not be driven by the evils of one extreme to take refuge in the opposite. The whirlpool may be the more perilous, but the Christian mariner must avoid the rock also, or he will equally make shipwreck of his faith. He must with all his skill, and all his might, keep to the middle course, shunning that presumptuous confidence which scorns all authority, and boldly constitutes itself sole judge and legislator; but equally rescuing his mind from the thraldom which prostrates his reason, and paralyzes all the faculties of his judgment in a matter of indefeasible and awful responsibility. Here, too, it is questioned, and not without cause, whether the satisfaction and comfort so often represented in warm and fascinating colours, be really a spiritual blessing; or whether it be not a deception and fallacy, frequently ending in lamentable perplexity and confusion; like guarantees in secular concerns, which as long as they maintain unsuspected credit afford a most pleasing and happy security to any one who depends upon them; but which, when adverse fortune puts their responsibility to the test, may prove utterly worthless, and be traced only by losses and disappointments. Such a blind reliance on authority may doubtless be more easy and more free from care, than it is to gird up the loins of our mind, and engage in toilsome spiritual labour. But with a view to our own ultimate safety, wisdom bids us look to our foundations in time, and assure ourselves of them; admonishing us that if they are unsound, the spiritual edifice reared upon them, however pleasing to the eye, or abounding in present enjoyments, will at length fall, and bury our hopes in its ruin. On these and similar principles, we maintain that it well becomes Christians, when the soundness of their faith, and the rectitude of their acts of worship, are called in question, "to prove all things, and hold fast that which is good." Thus, when the unbeliever charges us with credulity in receiving as a divine revelation what he scornfully rejects, it behoves us all (every one to the extent of his means and opportunities) to possess ourselves of the accumulated evidences of our holy faith, so that we may be able to give to our own minds, and to those who ask it of us, a reason for our hope. The result can assuredly be only the comfort of a still more unshaken conviction. Thus, too, when the misbeliever charges us with an undue and an unauthorized ascription of the Divine attributes to our Redeemer and to our Sanctifier, which he would confine to the Father of our Lord Jesus Christ, exclusively of the Eternal Son and the Blessed Spirit, it well becomes every Catholic Christian to assure himself of the evidence borne by the Scriptures to the divinity of the Son and of the Holy Ghost, together with the inseparable doctrines of redemption by the blood of Christ, and sanctification by the Spirit of grace; appealing also in this investigation to the tradition of the Church, and the testimony of her individual members from the earliest times, as under God his surest and best guides. In both these cases, I can say for myself that I have acted upon my own principles, and to the very utmost of my faculties have scrutinized the foundations of my faith, and from each of those inquiries and researches I have risen with a satisfaction increased far beyond my first anticipations. What I had taken up in my youth on authority, I have been long assured of by a moral demonstration, which nothing can shake; and I cling to it with an affection, which, guarded by God's good providence, nothing in this world can dissolve or weaken. It is to engage in a similar investigation that I now most earnestly but affectionately invite the members of the Church of Rome, in order to ascertain for themselves the ground of their faith and practice in a matter of vast moment, and which, with other points, involves the principle of separation between the Roman and Anglican branches of the universal Church. Were the subjects of minor importance, or what the ancient writers were wont to call "things indifferent," reason and charity would prescribe that we should bear with each other, allowing a free and large discretion in any body of Christians, and not severing ourselves from them because we deemed our views preferable to theirs. In such a case we might well walk in the house of God as friends, without any interruption of the harmony which should exist between those who worship the true God with one heart and one mind, ever striving to keep the unity of the Spirit in the bond of peace. But when the points at issue are of so vast moment; when two persons agreeing in the general principles of belief in the Gospel and its chief characteristic doctrines, yet find it impossible to join conscientiously in the same prayer, or the same acts of faith and worship, then the necessity is imperative on all who would not be parties to the utter breaking up of Christian unity, nor assist in propagating error, to make sure of their foundations; and satisfy themselves by an honest inquiry and upright judgment, that the fault does not rest with them. Such appear to me both the doctrine and the practice of the INVOCATION OF SAINTS. I have endeavoured to conjecture in what light this doctrine and this practice would have presented itself to my mind, after a full and free inquiry into the nature and history and circumstances of the case, had I been brought up in communion with the Church of Rome; the question to be solved being, "Could I continue in her communion?" And the result of my inquiry is, that I must have either discarded that doctrine at once and for ever, or have joined with my lips and my knees in a worship which my reason condemned, and from which my heart shrunk. I must have either left the communion of Rome, or have continued to offer prayers to angels, and the spirits of departed mortals. Unless I had resolved at once to shut my eyes upon my own personal responsibility, and to surrender myself, mind and reason, soul and body, to the sovereign and undisputed control of others, never presuming to inquire into the foundation of what the Church of Rome taught; I must have sought some purer portion of the Catholic Church, in which her members addressed the One Supreme Being exclusively, without contemplating any other in the act of religious invocation. The distinction invented in comparatively late years, of the three kinds of worship; one for God, the second for the Virgin Mary, the third for Angels and Saints;the distinction, too, between praying to a saint to give us good things, and praying to that saint to procure them for us at God's hand, (or, as the distinction is sometimes made, into prayer direct, absolute, final, sovereign, confined to the Supreme Being on the one hand; and prayer oblique, relative, transitory, subordinate, offered to saints on the other,) would have appeared to me the ingenious and finely-drawn inventions of an advocate, not such a sound process of Christian simplicity as the mind could rest upon, with an undoubting persuasion that all was right. This, however, involves the very point at issue; and I now invite you, my Christian Brethren, to join with me, step by step, in a review of those several positions which have left on my mind the indelible conviction that I could never have passed my life in communion with that Church whose articles of fellowship maintained the duty of invoking saints and angels; and whose public offices were inseparably interwoven with addresses in prayer to other beings, than the Holy and undivided Trinity, the one only God. In pursuing this inquiry I have thought the most convenient and satisfactory division of our work would be First, to ascertain what inference an unprejudiced study of the revealed will of God would lead us to make; both in the times of the elder covenant, when "holy men of old spake as they were moved by the Holy Ghost," and in that "fulness of time" when God spoke to us by his Son. Secondly, to examine into the belief and practice of the Primitive Church, beginning with the inspired Apostles of our Lord. Thirdly, to compare the results of those inquiries with the tenets and practice of the Church of Rome, with reference to three periods; the first immediately preceding the Reformation; the second comprising the Reformation, and the proceedings of the Council of Trent; the third embracing the belief and practice of the present day. In this investigation, I purpose to reserve the worship of the Virgin Mary, called by Roman Catholic writers "Hyperdulia," and for various reasons the most important and interesting portion of the whole inquiry, for separate and distinct examination; except only so far as our review of any of the primitive writers may occasion some incidental departure from that rule. May God guide us to his truth! Primitive Christian Worship - Preface The Duty of Private Judgment Evidence of the Holy Scriptures Direct Evidence of the Old Testament Evidence of the Old Testament, Continued Evidence of the New Testament Evidence of Primitive Writers Evidence of Apostolic Fathers The Epistle of St. Barnabas The Shepherd of Hermas St. Clement, Bishop of Rome Saint Ignatius Saint Polycarp Evidence of Justin Martyr Evidence of Irenaeus Evidence of Clement of Alexandria Evidence of Tertullian Evidence of Origen Supplementary Section on Origen Evidence of St. Cyprian Evidence of Lactantius Evidence of Eusebius Apostolical Canons and Constitutions Evidence of St. Athanasius State of Worship at the time of the Reformation Service of Thomas Becket Council of Trent Present Service in the Church of Rome Worship of the Virgin Mary Evidence of Holy Scripture Assumption of the Virgin Mary Present Authorized Worship of the Virgin Worship of the Virgin, continued Bonaventura Biel, Damianus, Bernardinus de Bustis, Bernardinus Senensis,&c. Modern Works of Devotion among Roman Catholics Primitive Christian Worship - Conclusion J. Endell Tyler, B.D. Miracles of healing - Christian Miracles or Healing History of Russia: Christian Versus Barbarian History of Japan: Early Christian Martyrs The Jesus of History The Assyrian Origin of Devil Worshippers The Christ Of Dogma The early history of Constantinople