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diff --git a/old/62228-0.txt b/old/62228-0.txt deleted file mode 100644 index 2972d5f..0000000 --- a/old/62228-0.txt +++ /dev/null @@ -1,765 +0,0 @@ -The Project Gutenberg eBook, Extracts from "Sikes on Parochial Communion", -by Thomas Sikes - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: Extracts from "Sikes on Parochial Communion" - relating to Episcopacy, and the sin of Schism - - -Author: Thomas Sikes - - - -Release Date: May 25, 2020 [eBook #62228] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK EXTRACTS FROM "SIKES ON PAROCHIAL -COMMUNION"*** - - -Transcribed from the 1864 John Henry and James Parker edition by David -Price, email ccx074@pglaf.org, using scans made available by the British -Library. - - [Picture: Pamphlet cover] - - - - - - EXTRACTS - FROM - “SIKES ON PAROCHIAL COMMUNION,” - RELATING TO - EPISCOPACY, - AND - THE SIN OF SCHISM. - - - * * * * * - - * * * * * - - * * * * * - - OXFORD and LONDON: - JOHN HENRY AND JAMES PARKER. - 1864. - - * * * * * - - TO THE - RIGHT REV. THE LORD BISHOP OF OXFORD - THESE PAGES ARE, - WITH HIS KIND PERMISSION, - VERY RESPECTFULLY DEDICATED BY HIS - OBLIGED AND OBEDIENT SERVANT, - THE COMPILER. - - - - -PREFACE. - - -HAVING, through the kindness of a friend, had the opportunity of reading -a book which appears as scarce as it is valuable, “Sikes on Parochial -Communion,” it has seemed to me desirable to make a few extracts from it, -in order that a work which has evidently been the product of much thought -and deep study, may not be wholly lost to those persons who value sound -reasoning and clear expositions of Scripture truths, but who may not (as -it has been long out of print) have the privilege of reading the book -itself, which would of course be far more interesting and instructive, -and which also, towards the latter part, treats ably on the duties of the -people to their spiritual pastors, and the error of those who are “given -to change,” and fond of the excitement afforded by fresh ministry. - - - - -Extracts from “Sikes on Parochial Communion.” - - -IF the sacred character and divine authority of the Christian priesthood -were correctly understood, it would greatly conduce to the prevention of -those many divisions which at present distract the Church of Christ. It -is at present much to be feared that there are few who feel any -obligation to submit, upon a right ground. It is necessary therefore, in -the first place, to lay the foundation firm by establishing the -principles of ecclesiastical obedience, and by a brief recurrence to the -nature and constitution of the Church. - -We see the bishops each in his diocese claiming jurisdiction over every -Christian residing within them, and calling upon them to obey and submit -themselves to them in all spiritual matters. How is this claim made out -and proved? Let this be the question at present under discussion. - -“My kingdom,” says our Lord, “is not of this world.” But although Church -authority is purely spiritual, and not _of_ this world—not derived _from_ -this world,—yet it was ordained to be exercised in it, for the purpose of -bringing lost sinners to the favour of Almighty God, through our Redeemer -Jesus Christ. - -Every bishop receives his commission, and with it his spiritual -authority, immediately from those bishops who consecrated him, as they -derived their powers and privileges from their predecessors in a direct -line from the Apostles and our Lord. The Lord bequeathed His authority -to His Apostles and their successors, to the end of the world: “As My -Father hath sent Me, so send I you. And when He had said this, He -breathed on them, and said, Receive ye the Holy Ghost.” He left with -them His commission and His Spirit for their natural life, entailing them -upon that succession of men upon whom they should lay their hands -according to His directions. - -This title, however, to Christ’s authority is often disputed, and will be -disputed, doubtless, to the end of time, for reasons too obvious to -mention. But we have not always the worse opinion of a title merely -because it has been called in question. On the contrary, examination and -controversy often produce such facts and arguments as greatly strengthen -that which was strong before; and, in truth, this in some degree has been -the case with the episcopal title, the evidence for which is so clear, -that we may safely affirm that there never was, nor ever can be, a title -more clear and valid; and it has providentially happened that, in the -several Churches of the Christian world, authentic documents have been -preserved to prove the regular descent of the episcopate from the very -Apostles down to those persons at present occupying the episcopal chair. - -What potentate of this world can shew for his kingly authority such a -title as this? what nobleman for his dignity? who can pretend to such a -title for the best estate in the world? When our blessed Lord invested -the Apostles with full powers for the ministry, He sent them, as His -Father had sent Him. Now the Father had sent the Son with power to send -others: so, therefore, did our Lord send His Apostles, and promised to be -with them to the end of the world, that is with His Church, which they -should erect and continue by a regular succession: this promise itself -necessarily including the notion of a Church. Vain, then, is the -objection of those who pretend that the Apostles’ authority ended with -their natural lives, and that Christians since their days are left to -model the form of Church government as they please. - -But the succession, it is said, has been interrupted, what then becomes -of the validity of the bishop’s authority, and consequently of the -authority of all his acts and ordinations? - -To this it may be replied, that the instances which have been adduced for -this purpose are no evidence of an interrupted _succession_, but, at -most, are either interruptions in the _evidence_ of the succession (which -is quite a different thing), or mere cases of competition between persons -contending for and alternately possessing the same dignity, equally -qualified, as far as their spiritual descent is concerned, to transmit -the legitimate episcopal character. - -Now to allege a mere interruption of this sort, is only to allege that -you know nothing of the succession during a certain period of time, which -you call an interruption; and such an interruption of _historical -evidence_ cannot invalidate the succession. But since the succession is -found to recur at certain dates, and to be carried on without any proof, -nay, without any surmise, of a spurious descent during that time when we -are not able to name the persons, it may be legitimately assumed that all -was regular and right; for if there had been any important defect, -enemies enough would have been found to triumph in the discovery, and -those public records (the ornament and security of the Church) would, -long ere this, have been made the sport of infidels and schismatics. - -Separatists may possibly urge an argument from their numbers with success -in an age unaccountably regardless of the advice of Job, “Enquire, I pray -thee, of the former age, and prepare thyself to the search of their -fathers: for we are but of yesterday, and know nothing.” - -But turn to the Sacred Scriptures, to the fathers, to the early -historians, even to those of modern date, and you find that the -anti-episcopalian cause comes not recommended either by numbers or -antiquity. The first appointed Church with regular episcopacy was that -at Jerusalem, of which place St. James was constituted bishop. This is -plainly and unanimously testified by the ancient fathers and historians -of the Church; the sacred history in a great measure, though not -directly, proves the same. - -St. Paul, three years after his conversion, went up to Jerusalem to see -Peter, “but other Apostles saw he none,” says he, “but James the brother -of our Lord.” St. Jerome says this was James the first Bishop of -Jerusalem. This is mentioned for the notice of those who may have taken -up an opinion that bishops were appointed only when schisms began to shew -the necessity of the order, and degrade it almost to a human invention; -and if any further demonstration be required, we must have recourse to -the testimony of the primitive fathers, those eminent men who immediately -succeeded the Apostles; but in the writings of these holy men we find -such abundant proof for the Divine authority of bishops, that it is -difficult to know how to select, or where to end. From the Apostles thus -descending to their successors, some of whom conversed with them and were -their disciples, we find that the succession of bishops and the -government of the Church by them still prevailed wherever the Gospel was -planted. - -The writings of Ignatius are of all others the most direct and explicit -in establishing episcopacy, and in asserting the authority of bishops. -There is scarcely a page of his Epistles which contains not some -instructions upon these points. To the Smyrneans he says, “Flee -divisions as the beginning of evils. All of you follow your bishop as -Jesus Christ the Father, and the presbytery as the Apostles, and -reverence the deacons as the command of God. Let no man do anything of -what appertains to the Church without the bishops.” Again, the venerable -Polycarp, Bishop of Smyrna, “Let nothing be done without thy -approbation;” and to his people, “Give heed to your bishops, that God -also may hearken to you.” The great evil of schism, the absolute duty of -unity and obedience to the bishop, were always the leading ideas in this -great man’s mind; and stronger testimony we cannot have (the Sacred -Scriptures alone excepted) to enforce the perpetual observance of these -duties. And regarding the bishop sitting in Parliament, is there any law -of the Gospel to forbid it? and if he should haply gain the good opinion -and confidence of the prince of the land, does he not obtain a most -valuable opportunity of commending to his favour the best interests of -the Gospel of Christ? - -There is a generation who are fond of recommending the poverty and the -lowly circumstances of our Lord and His Apostles to the imitation of the -clergy, and are constantly reminding them of the zeal and -disinterestedness of the first ministers of the Gospel. All good men -must undoubtedly reverence such examples as these, but it must be -observed that from the days of the Apostles the Gospel never was -destitute of human aid. Those times, so frequently pressed upon the -recollection of Churchmen, were remarkable for the liberality of the -laity; men sold their possessions, and laid the price at the Apostles’ -feet for their disposal. - -When the clergy, then, are reminded of the virtues of the Apostles, is it -not their duty to press upon such friends the virtues of those who were -the Apostles’ hearers? Such munificence as that of selling states and -possessions, and placing the price of them in the hands of the Christian -minister, might render superfluous any other support. - -We are told that heresies (that is, divisions and sects) must need come, -and _why_? That “they which are approved may be made manifest.” {11a} -They are permitted as the trial of our faith and proof of our orthodoxy. -Schism is a carnal sin, {11b} and must not be countenanced, but avoided. -It must be treated and resisted just as the determined Christian would -treat and resist any other carnal sin. - -It is unnecessary to enlarge, with proofs and testimonies, upon the guilt -of schism. It is our business to discover what is the true nature of the -offence, and what its guilt. This is demonstrated from the Sacred -Scriptures and from the Church Universal. We come with the Sacred -Scriptures in our hands, supported by the holy fathers and a host of -primitive writers. We define the sin from the mouth of the Lord and from -the pen of the Apostles, and we have the universal agreement of the whole -Christian Church for fifteen hundred years together. - -It will be useful to trace the history of schism from early times. The -very first generation of mankind furnishes an example, and describes the -case with several of those circumstances which ever since have generally -attended it. When Cain fled from his father after the murder of Abel, he -went out from “the presence of the Lord.” He went out from some place -where God was present in an especial manner, that is, the place of divine -worship, which was doubtless with Adam, and thus forsook the stated -public communion of those persons with whom the covenant of mercy was -made, in the promise of the Blessed Messiah. From this time he and his -descendants became a separate people from the true Church, which -continued in the line of Seth, for in Seth’s time they were called the -people or Church of God—in contradistinction to the schismatical party of -Cain. To this account of Cain’s first schism we may add the testimony of -St. Jude, who, in speaking of teachers of false doctrine and men who -despise government, joins together those who perished in the gainsaying -of Corah, and says of them in ver. 19, “These be they who separate -themselves.” The cause of this separation of Cain may be traced from the -circumstances of the worship of the two brothers: for schisms are not -made for their own sake: there is generally something corrupt in their -origin. - -Now Abel offered for his sacrifice the firstlings of his flock: a bloody -sacrifice, a lamb slaughtered for the purpose. We have reason to suppose -that this service was by _divine appointment instituted_ immediately -after the Fall to prefigure the one grand sacrifice of the Messiah. But -Cain’s sacrifice was not of this sort, therefore unto Cain and his -sacrifice the Lord had not respect. Cain was a tiller of the ground, and -brought an offering of the first of the ground, which, simply considered, -appears as much an act of piety as the sacrifice of Abel. But state the -case, that God had positively directed and required the sacrifice of -blood, and it is seen at once that Cain’s offering, although of the best -that he had, was an act of disobedience; whilst Abel’s sacrifice was a -pious observance of the divine institution, for it is written, “Behold, -to obey is better than sacrifice, and to hearken than the fat of rams.” -In short, may we not consider this man’s service as mere will-worship? -He probably adopted his own invention, instead of the stated worship of -God, and the result was that which was to be expected. Note likewise how -he bears the displeasure of his Creator; we see no submission, no humble -contrition, no attempt to serve his Creator in a more acceptable manner, -“he was very wroth, and his countenance fell;” and soon after we read -that he put to death the righteous Abel. Those who at this day “separate -themselves” too hastily pass by the history of Cain, considering him -perhaps only as a murderer, or as generally a profane person, but St. -Jude appears to consider him as a schismatic, a false teacher, a despiser -of government; for when he is guarding us against persons of this -description he tells us “they have gone in the way of Cain.” The Apostle -joins the way of Cain with “the error of Balaam and the gainsaying of -Corah.” Now the error of Balaam was the seducing the people from the -established worship of God, and leading them to separation and idolatry; -and the gainsaying of Corah was the formal rebellion of some inferior -ministers of the Church, with their adherents, against their superior, -the high priest. - -We must suppose that the criminality adverted to in these three examples -in some point coincided; accordingly, the guilt which appears to be -common to the three instances is that of separation from the divinely -instituted form of worship. We read in the sequel, that after this -separation of Cain his posterity were called “the sons of men,” and the -posterity of Seth, who continued in the true Church, were called “the -sons of God,” probably because one party espoused the religion of men, -the other adopted the religion of God. - -When Corah and his adherents first began their complaint, it was upon the -ground of religion and the Church. Even in things sacred some spirits -can brook no superiors; and all supremacy, though originating in the -Almighty Himself, is charged with tyranny and presumption. “Ye take too -much upon you” has generally been alleged against the ministers of God by -men who can pretend that _all_ the congregation are holy, that all are -equally qualified for the priesthood. Corah was for equality; he could -not submit to his lawful superiors. He tells them that they are not -better than other people; “All the congregation were holy, every one of -them.” What was the gainsaying of Corah in which St. Jude declares that -those who separate themselves perish? Did he gainsay any doctrine, or -any part of the divine service? No. It was the discipline and -government of God’s Church that he gainsayed. Corah’s schism consisted -in disobedience to the Head of the Church, and for this offence he and -his party went down alive into the pit, and the earth closed upon them. - -St. Augustine judges that scarcely any crime is so great as schism. -Vincentius considers schism as the mother of all heresies. “Who,” says -he, “ever supported any heresy before he had withdrawn from the Catholic -Church, and had neglected the consent of antiquity?” - -And Jerome, on the other hand, observes that there never yet was any -schism that did not invent some false doctrine in order to justify its -separation from the Church. It were easy to bring so large a body of -quotations from the early Christians upon this subject as must doubtless -surprise those who have been kept in ignorance of the great cloud of -witnesses against them. Enough, however, is before us to shew that the -first and most eminent disciples of Christ and His Apostles steadily -maintained the discipline as well as the faith once delivered to them. -Heresies and schisms were permitted for the probation of their faith, but -they uniformly repelled them with learning, vigour, and zeal, in no case -keeping back the truth upon any pretence whatever. To believe in the -Holy Catholic Church is the ninth article of what is called the Apostolic -Creed. - -That this Church is Apostolic is professed in the Nicene Creed. Our -Lord’s charge to the Apostles was this:—“Go ye, and make disciples in all -nations. He that believeth and is baptized shall be saved; but he that -believeth not shall be damned.” That it is necessary to believe in the -doctrine of a Church is therefore hardly disputable; but it is further -necessary that we believe this article, not in some loose and general -acceptation, but in that alone which was intended by the founder. The -Catholic Church is defined by our Articles to be a congregation of -faithful men, in the which the pure Word of God is preached, and the -Sacraments be _duly_ administered _according to Christ’s ordinance_. By -Canon 55 it is considered as the whole congregation of Christian people, -consisting of apostolical governors and such as hold communion with them -in the Word and Sacraments according to Christ’s institution. - -The Church can be built upon only one foundation, namely, that of the -Apostles and Prophets, Jesus Christ Himself being the chief corner-stone, -in whom all the building is fitly framed together. It has only one -faith, viz. the faith once delivered to the saints. But those who will -not endure sound doctrine will heap to _themselves_ teachers. And then -what can be expected but that which the Apostle declares will follow: -first, “that such men shall turn away their ears from the truth;” and -then, that “they shall be turned unto fables;” that is, they shall fall -into false doctrines and the most absurd opinions. - - * * * * * - - * * * * * - - * * * * * - - Printed by Messrs. Parker, Cornmarket, Oxford. - - - - -FOOTNOTES. - - -{11a} 1 Cor. xi. 19. - -{11b} 1 Cor. iii. 3; Gal. v. 20. - - - - -***END OF THE PROJECT GUTENBERG EBOOK EXTRACTS FROM "SIKES ON PAROCHIAL -COMMUNION"*** - - -******* This file should be named 62228-0.txt or 62228-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/2/2/2/62228 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. 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