On other branches of the oath, such as its pretext of defending the King's person, while it justified raising armies to deprive him of his lawful rights, and accusing the faithful adherents of the King as being malignant incendiaries, and the cause of the nation's misfortunes, Dr. Beaumont forbore to expatiate; as a clergyman, he was required chiefly to look at the ecclesiastical tendency of this obligation, and on that account he preferred poverty, bonds, or even death, to subscription.
Barton acknowledged that his party had gone too far, and hoped time would soften their asperity, and reclaim those who had so loudly complained of persecution, from continuing to be persecutors. He enlarged on the beautiful simplicity of primitive worship, as described in Scripture; talked of the mistakes which had proceeded from a misapplication of the word Bishop in our translations, and complained that the church was profuse in her ceremonies; that her forms were too copious, redundant, and evidently copied from the Romish missal; and that her terms of subscription were too minute and galling to tender consciences.
Dr. Beaumont acknowledged that, like all human institutions, the church of England, its Liturgy, and its authorised translation of Scripture, were imperfect; but unless we admit fallibility as a justifiable motive for rejecting whatever is of human origin, and withholding our obedience to all governments, because there is something defective in them, this objection must fall to the ground. The very nature of man, which prevents him from devising what is perfect, enables him to discover those defects in the labours of others, which his self-love will not let him perceive in his own; and thus it has ever been easy to detect and censure abuses, but difficult to correct them. He proved, that no congregation of Christians could be maintained, without observing various forms and arrangements not mentioned in Scripture, in which there is no fuller description of public service, than that they met together, with one accord, for the purpose of prayer, praise, singing hymns, reading and expounding the word of God. The rule, "Let all things be done in order," coupled with the injunction, "to obey those who have rule over you," justified every national church in framing articles of concord, and a formulary for public worship; and he thought private Christians could not be vindicated for disobeying their spiritual superiors, unless the required terms included something contrary to divine laws. He inferred from Acts, chap. iv. v. 24, and the following verses, that a form of prayer was early used in the Christian church, as it had been in the Jewish; and he stated that the divine compendium prescribed by our Lord was, indeed, a selection of passages from Jewish prayers. He observed, that without a service, previously known to all the congregation, only the minister could be said to pray, the rest were auditors, not a congregation; listeners to their orator, and judges of his eloquence; not petitioners in their own name, begging mercy of God.—Seceders generally pleaded that they put confidence in their minister; but he would tell them, this was being more Popish than the church of England could be, in retaining some of the dresses, Liturgies, and hierarchical orders used by the Romanists; for it was an error of that church, against which our reformers most vehemently protested, to give undue importance to the officiating minister, on whose intention and purpose the value of the sacred ordinance depended. If we change the word Intention to Gift, is the absurdity less glaring? The Papists believe, that their priest in the mass can, if he so wills it, change a wafer into flesh; and that his coinciding purpose is necessary to make any means of grace effectual. The Anti-formalists call it serving God, to stand while their minister utters extemporary prayers, the propriety and suitableness of which must depend on his wisdom and elocution. The resemblance between the lower classes of secular preachers, and the mendicant Friars, whose conduct was the disgrace and ruin of Popery, is most evident; especially in their abuse of the parochial clergy, from whom they completely estranged the minds of the people, and then led them into all the absurdities of fanaticism. He shewed that it was preserving the worst parts of Popery to make a merit of attending religious assemblies, instead of considering and hearing the word, as a help to right action; and that in uncharitable judgment of others, with respect to their spiritual state, and a pertinacious persuasion that salvation is confined to their own church, the strict Calvinist and the strict Papist were as one. And he bade Mr. Barton to join with him in praying God, that there might not be a still closer resemblance; for the crime of King-killing was of Popish origin, and was defended under the plea, that to promote the cause of God by cutting off his enemies was our duty, thus investing themselves with the right of judging who were God's enemies, and what was truly his cause.
In saying that the discipline and Liturgy of the English church was copied from that of the church of Rome, the case was unfairly stated. Her reformers endeavoured, in all things, to go back to the earliest and purest models. With singular modesty of judgment, they thought invention and discovery ill-sounding names in religion. The usages she kept in common with Rome were those she copied from the primitive churches, and were therefore uncontaminated with her errors.
In respect to the word bishop, admitting there was a misapplication of the term, in its present sense, to the ministers of the Ephesian and Cretan churches, whom Timothy and Titus were commissioned by St. Paul to select and appoint, yet it was to Timothy and Titus themselves, and to the authority they were commanded to exercise over these bishops or presbyters, that we were to look for the scriptural precedent of Episcopacy. The word Bishop did not come into the use to which we now apply it during the lives of the apostles, who possessed the same species of superintendence. But after the death of St. John, the apostolical fathers, who succeeded as governors of the church of Christ, modestly declined assuming the name of Apostle, as sanctified by the peculiar appointment of their heavenly Lord. As Christianity spread, each tract of country, or large city, had its bishop or overseer, who ordained the subordinate presbyters and deacons, and administered the rite of confirmation. Such, without exception, was the government of the church for nearly sixteen hundred years; and during that period scarce any objections were started against its utility. What St. Paul appointed Timothy to be at Ephesus, and Titus in Crete, that was Clement at Rome, Ignatius at Antioch, and Polycarp at Smyrna; each the ecclesiastical superintendent of his respective congregation, and a bond of union among dispersed societies of Christians.
As to the hardship of the terms of communion required by the Church, and the unscriptural tendency of some of her forms, Dr. Beaumont wished that the objectors would agree in stating what they wanted to have altered, in such a manner that unity might indeed be promoted. "But while," said he, "every one conceives himself at liberty to find fault, and no two agree in what you would have changed; while some of your most learned and pious bring forth new liturgies[[4]], framed according to their own peculiar fancy, without the least reference to ancient forms, or any even plausible pretence why their inventions should supplant what has been long in use; while others run into metaphysical subtleties and nice definitions of abstract doctrines[[5]]; and others inveigh against all forms as subversive of Christian liberty, are we not justifiable in retaining what we have till you agree in producing something better? And as to the multiplicity of our institutions, even with our fearful example to teach you brevity and simplicity, you have not found the drawing up of the constitution of a church so simple a thing. The Directory which was fashioned by your divines took almost a day to read over; and it is with a bad grace that you object to our using words not found in holy writ, which we say are rendered necessary by the present state of theological controversy, when your divines adopted many new-coined, indefinite words, for which neither Scripture, precedent, nor significance, could be pleaded."
Mr. Barton forbore replying to many points in dispute; he acknowledged that the assembly of divines "had disappointed the hopes of their employers;" but, recurring to episcopacy, he said, that admitting the existence of a superintending order among the primitive clergy, how could we reconcile the poverty and lowliness of the antient bishops with the splendour, wealth, and temporal power of their successors? and he added, that the ruin of the church was greatly owing to the secular lives of the clergy.
To this Dr. Beaumont replied, that in different states of the church different duties were required of her ministers. And if (as experience proved) in a state of persecution, the head of the flock was first called to suffer, it followed that in prosperous times those who occupied that station should also be admitted to an upper seat at "the shearer's feast." Wealth, power, and splendour, are not of necessity sinful. They did indeed often afford temptations to offend, and so did poverty; a low servile condition, a life of austerity and mortification, nay, even religious observances, for the Pharisee sinned in an act of worship, by boasting himself to be righteous, and despising others. "It must ever be," said he, "while the Christian priesthood is filled by men subject to infirmity, that in prosperous times the ministry will, in numerous instances, be formed of worldly-minded persons, who follow their Lord for the bread he distributes, and care little for the bread of life. Such persons being active, ambitious, practised in those habits which bring their possessors into notice, endowed with much worldly wisdom, and perhaps supported by powerful interest, must, according to the ordinary course of things, climb to eminent stations, and by the publicity of their conduct give occasion to scandal. But no sooner does the church appear in danger, than these mock supporters desert her; either changing their party for that which, they think, will eventually predominate, or seeking personal security in concealment. But then the true servants of God appear in view; they who, meek and humble, pious and learned, claim only the distinction of defending or suffering for a calling which they embraced with a view of fulfilling its duties, not of engrossing its rewards. All this results, not from the discipline of our church, but from human nature; and which-ever of your sects finally gains the ascendancy, the worldly-minded man will find in it the same expedients to help him to obtain the secular objects at which he aspires."
"As to your charge, Mr. Barton, that the lives of our clergy gave occasion to the downfall of our church, you cannot prove it, unless, invested with the attribute of omniscience, you can look into the hearts of men, and estimate the comparative worth of two numerous communities. The claims of our church to apostolical purity rest on her doctrines, constitution, and services. These are capable of proof and investigation, and are not affected by the unworthiness of her ministers. The pretensions of those sects who reject all creeds, forms, and canons, rest solely on the qualities of their members; and those who deny that human institutions can be binding, seem to adopt the common language of reformers, intimating, that they who pull down the old temple must be a wiser and worthier race of beings than those who supported it. Now as each man takes a personal interest in the triumph of his party, he thinks it his duty, not only to give his neighbour credit for whatever portion of graces and abilities he lays claim to, but also makes the same claim for himself; and he must be a bad caterer who cannot make a savoury compound of spiritual delicacies, when he thus traffics in them by barter. Yet I often wonder how they, who positively insist on the absolute depravity of mankind, can reconcile it to consistency, to make so many of their own brethren absolutely saints. They call themselves in the aggregate, the vilest of sinners; yet, when they come to describe particulars, they employ language which even the most eminent of all the Apostles had too humble a sense of his defects to adopt. But on the contrary, we who do not found our claims on the superiority of the earthen vessels in which the heavenly treasure is lodged, are not solicitous to describe the church militant in terms appropriate only to the church triumphant. We see and deplore the vices and errors of each other; and after that acknowledgment, do not, worthy Barton, call us uncandid if I add, we also discover yours. I will go further, and own, that we record that as a blemish which you produce as a beauty; I mean your zeal to promote separation, so plainly contradictory, not merely to a dubious text, a difficult chapter, or even an epistle hard to be understood, but to the whole tenor of the New Testament, which, from St. Matthew to the Revelations, preaches concord, brotherly love, candour, humility, lenity in judgment, meekness, submission, unity in belief, in worship, in our conduct on earth, and in final hope of an eternal reward in heaven."
Mr. Barton admitted the use and necessity of an establishment, notwithstanding the errors which must at first mix with it, and the inert supineness it must afterwards introduce; but he saw little danger in schism, and doubted if it could indeed be counted a sin. He enlarged on those texts which permitted Christian liberty, and laid it down as a fundamental rule for the only difference allowable in a state, that one church should be approved and all the rest tolerated. The approved church should be that which had most members, and it should afford public maintenance and greater encouragement to its pastors; but all opinions might be promulgated with equal freedom, and every person left at liberty to interpret Scripture as he pleased, and to serve God in his own way.