A refutation of the doctrine of uninterrupted apostolic succession, with a correction of errors concerning Rev. John Wesley and Dr. Coke. In answer to the Rev. G.T. Chapman, D.D., and others

Chapter I

Work under review — Tendencies of the Doctrine of Succession — General Introductory Remarks. *

Sometime about the year 1829, when stationed in the city of Lexington, my attention was called to a recent publication, entitled " Sermons upon the Ministry, Worship, and Doctrines of the Protestant Episcopal Church, and other subjects ; by the Rev. G. T. Chapman, D. D. Rector of Christ, Church," in that city. In this work, the Author claims for himself, and his beloved "Zion,' exceedingly high and imposing titles ; such as the '' Primitive Apostolic Church ;" "the only true Church, or 'Bride' of Christ ;" the only Church that has a true, and properly authorized ministry; the Roman Catholic Church excepted.

These high claims, it would appear, are set up on the obsolete, and long since exploded doctrine, of uninterrupted Apostolic Succession ; which succession, the author supposes, belongs to his church. In other words, that her ministers have received holy orders from the Apostles, through a long line of Popes, Archbishops, and Diocesan Bishops ; which places them in possession of divine authority to minister in holy things. And while he, from this elevated source of authority, claims such "pre-emine excellence" for his beloved Zion, whose glcry he would spread on the page of history ; he bitterly denounces the rest of the Protestant Churches in this Country, as "spurious and schismatic;" "the recent invention of fallible men;" their ministers, as "usurpers of ministerial authoritv;" of whom 1

©REW THEOU fi^M, he further says, that they "serve only to steal away the hearts of the people from the true Bride of Christ;" and thus "give too much reason to the enemy to blaspheme, and say, See, those Christians how they hate one another!"

As such were the views and sentiments, of our author in relation to other Churches, we cannot wonder that he more than intimates, that, in his estimation, they — and especially their ministers — are in danger of the severe, yet, as he supposes, just judgment of God ; as was manifested in the case of Korah, Dathan ,and Abiram; or of "Uzzah," who with uusanctified hands ventured to touch, with the design of supporting, the tottering "Ark of -God !"

Having been accustomed to be called /oo/s and madmen, enthusiasts and fanatics, by the men of this world, who are avowedly hostile to our holy religion, we look for nothing better from them ; nay we expect such things as long as the world endures, inasmuch as Christ, our divine Lord and master, hath said, "I have called you out of the world; therefore the world hateth you." But we confess, that we did not expect in this enlightened age, to be anathematized, and denied so much as a name in the true Church of Christ, by a fellow protestant, professing to be moved by the Holy Ghost, to preach the gospel of charity and peace ; more especially since he himself is of yesterday; and his church of much more recent date than many others in this Country.

It is true, that with his many hard and bitter expressions, he makes use of some very gentle terms ; such as "other Christians," "brethren of other Churches," love, union, &c. And, moreover he has gone so far, in the plenitude of his apostolic charily, as to intimate, that if while we belong to the churches of "recent date, and human invention," we are "governed by invincible ignorance," and have a "sincere heart to obey God's word," we may peradventure "get to heaven" at last : and, astonishing to tell I he hopes to meet many of us there after all.

This intermingling of a few soft, with the many hard and bitter expressions .may serve to hide from the superficial observer, the real feelings and sentiments of the author, concerning many of the best, and most useful, branches of the Christian Church. Nay it may apparently, justify his friends, in their admiration of his supposed moderation and forbearance. But to the intelligent, discriminating, and candid reader, it only serves to demonstrate the unpleasant truth, that — even in this age of gospel light and liberty — there may exist under the fairest professions of Charity, the same spirit that actuated the sincere, but deluded apostles, when they said — '-Master vre saw one casting out devils in thy name and we forbade him, because he followeth not with us." They, no doubt, expected by thus expressing their zeal for their divine master, to receive his kindest approbation ; instead of which he uttered his positive rebuke, '•Forbid them not."

About thirtyfive years ago, for the first time, our attention was called to the doctrine of succession by a controversy which arose on that subject in the City of Annapolis, Maryland. And we must confess, that from that time, we have viewed it as one of the most artful and detestable, inventions of Popery; gotten up in the darkest ages of the church, with the design to support the over-grown, and ungodly domination of the Roman Pontiffs, over the hearts and consciences of men; and that this was so evident to all men, that no one, in this day, could possibly be injured thereby. Indeed one would think that at this time, and in this heavenf-avoured Country, even a Papist would blush to introduce such glaring absurdity. For it is well known, that the Roman Church herself stands divided on the question ; having three calendars, differing at the very threshold, concerning the successor of Peter.

At one time there were elected as many as five Popes ; at two different times, as many as three; some of whom contended, sword in hand, for the Papal Chair, until one — a more successful general than the rest — victoriously seized the triple Crown, and mounted the chair of state; while one of the vanquished Popes set up for himself, and exercised the functions of his office in a strange and distant land — Peter's chair at Rome to the contrary notwithstanding ! Now, may it not be asked, Who, among the strongest pretenders to Apostolic succession, can pretend to tell which of these was the true Pope ? or from whose ordinations, the true Bishops have descended ? Most certainly there must be some spurious line of succession; and if the Protestant Episcopal Church, has any part in either, may she not — for all she or any one else, knows — be in the spurious one? Indeed, such is the uncertainty that rests upon the whole matter, that no one can trace any line; which is evident, from the fact, that Eusebius, the father of Ecclesiastical History, could not, in the third century — although he intended and strove to do so — designate with any certainty, the immediate successors of the Apostles.

In writing on this subject, it will be necessary to depend. in a good degree, on testimony from friends and foes; for, in this way alone, can the subject be fairly and fully decided. And although we have not examined as many ancient or modern authors as we might have done, v;e have attained to the knowledge of one remarkable fact ; i. e., that wherever this doctrine has prevailed, bigotry, persecution and death, in their most horrid forms, have been its constant and invariable concomitants. And this, at once, gives it the most fearful and forbidding aspect.

The Catholics, in the sixteenth century — as well as previous to that time — from the high pretensions of apostolic authority, denounced the reformers as heretics and schismatics ; out of the pale of the church, and in the high road to damnation. And all this, forsooth, because they dared to exercise the liberty of conscience in dissenting from them. The reigning Pope — like a true successor— thundered forth his anathemas ; which, wherever he could wield the secular arm, were made to work the most horrid and deadly effects. Men, women, and children were burnt, and otherwise massacred, in the most horrid and relentless manner.

All this, however, is in perfect keeping with the Church of Rome. But who could have supposed that Protestants themselves, could ever have been guilty of the like horrid crimes against their fellow Christians ? especially when it is well known, that, at the commencement of the reformation, they abhorred and cast from them; those popish errors and superstitions which were calculated to lead to such results. After the lapse of some years, however, the Church of England presumed to claim the high authority of apostolic succession ; and, under its baneful influence — to her shame must it be spoken — like blood-thirsty Rome, she persecuted, to prison and to death, many of the Puritans ; who were among the most pious and devoted of God's dear children.

It was on this account, that many of our forefathers, who had, through the mercy of God, escaped the bloody fangs of persecution, left their homes and native land, to seek refuge in the wilds of America, where they might erect their banner and worship God according to the dictates of their own conscience. And who, that now possesses the heart of a true American, can fail to rejoice in the reflection, that here, they and their children have more than realized their most sanguine expectations ? Never has that beautiful portion of God's Word, "The wilderness and solitary place shall be glad for them, and the desert shall rejoice and blossom as the rose," been more perfectly fulfilled than in reference to the Pilgrim Fathers.

And even now, in this land of light and liberty, and in the nineteenth century, when letters, science, and religion, are spreading their benign influence over the hearts and consciences of men, more freely, perhaps, than in any former period of the world, the Protestant Episcopal Church presumes to claim uninterrupted apostolic succession ; thereby intending to exalt herself above every other branch of the Christian Church. And, as this proud claim, in the Church of England — as well as that of Rome — has been advanced and sustained by "fire-brands, arrows, and death," what could we expect, if she had the power to enforce her dread denunciations ? Might we not justly conclude, that she, too — did we not soon bow obsequious to her pretended apostolic mandates — would not only deny us a name among the churches, but, after anathamatizingus as heretics and schismatics, sweep us, as with the besom of destruction, from the face of the earth? Surely (he same cause would pro. duce the same effects, when permitted to act without restraint.

This may, at first sight, appear somewhat censorious. But do we not find the author whose work is before us, under the influence of this doctrine, not only denouncing all the Protestant churches except his own, but also grossly misrepresenting the much beloved John Wesley and Dr. Coke, in reference to the organization of the Methodist Episcopal Church in this country ? evidently designing, thereby, to invalidate the authority of her ministry, and to place her among the churches " of recent date and human inventions." And, as this has been done by an attempt to tarnish, as far as possible, the fair reputation of the honorable dead, what might we not expect from an unrestrained exercise of the same principle ? But it is too late. John

Wesley and Dr. Coke have a name and place in the liearl9 and affections of mankind. And that name and place they will retain, in spite of all efforts to injure the one or remove them from the other. It is also too late in reference to the Methodist Episcopal Church ; for it is now well known, and almost universally acknowledged, that her foundation is the " Rock of Ages," and her defence is " the munition of Rocks ;" her ministry duly authorized, and sent forth by the Lord of the harvest; the sound of their blaster's feet behind them ; and in his name they do valiantly.

But, after all the high pretensions and' bitter denunciations of Dr. Chapman, with the glaring*misrepresentalions of Wesley and Coke, such are our views of the imbecility and absurdity of the Doctrine of Succession, that, had it not been for a development of its mischievous and injurious effects, in the secession of an old and highly esteemed friend, from the IMethodist Episcopal Church, in the city of Lexington, soon after the appearance of the Dr's book of sermons, it might have slumbered — so far as we were concerned — in its own native darkness and confusion, till the judgment of Ihe great day. But this painful circumstance first awakened in us a determination to give the subject a thorough investigation ; of which the present volume is the result. And, in the course of this work, we intend to consider the views of Dr. C. in reference to the Church and Ministry of Christ ; as well as his misrepresentations of Mr. Wesley and Dr. Coke. But our main object has been, to show, that the Protestant Episcopal Church neither has nor can have, any true claim to the apostolic succession; since the Church of England nas no proper or legal claim to Catholic consecration, through which it is claimed. And that, even if she had, it would be of no avail, as the Roman Catholic Church has no true pretensions to apostolic succession.

In order to make this appear, to the saiisfaction of every unprejudiced mind, we will gather testimony from many of the respectable authors of ancient and modern times ; from Catholics, Protestants, Kings and Queens, and Acts of Parliament ; but we shall more especially rely on the Sacred Volume of Truth, which is all sufficient, in itself, to settle all disputes in ecclesiastical affairs. This course we have thought not only the best, but essentially necessary to settle, forever, the grave question in dispute. And, in pursuing it, we think this great object will be fully accomplished. We will prove, almost to demonstration, not only that there is no such thmg as uninterrupted apostolic succession, as it is claimed by the Protestant Episcopal Church, but that it never has existed; as it is evident the wise and gracious Redeemer never intended to place his Church on such a feeble and precarious foundation.

This work, so long since commenced, and promised to the public, in the Gospel Herald, has been laid by, unfinished, and almost forgotten, until the signs of the times have made it appear necessary that every man should be at his post, and, with Christian courage and boldness, stand up for the truth. In England and America, the doctrine of succession— with much of its baneful association and tendencies— is greatly insisted on and vehemently urged, in these latter days, by Pusey, and other high-churchmen ; for the purpose, if possible, of reviving the interests, and sustaining the little remaining authority, of the churches to which they belong. But this course would not have been thought necessary, had they lived up to their excellent doctrines and discipline.

We say ''excellent," because we believe them to be so; and had churchmen lived up to them, neither the Methodists -so called-nor many of the dissenting churches, would have had a separate name and existence. We wish it to be dis-»

ttnctly understood, that we have no dispute with these churches, as branches of the Church of Christ; but that we hold them in high esteem for many things, and wish them, in the name of the Lord to prosper, and be — as they should be^-a blessing to the world. But it is with the doctrine of succession, that has been the foundation of so much pain to the human family ; and on which some of their ministers would even now stand, and from which they would hurl bitter denunciations against all the rest of their sister churches, so that they might, if possible, ride to rule and authority upon their ruins. ,

But this false foundation must entirely fail them, and finally leave the high-toned party, in a much worse condition than they were before ; while the evangelical party will prosper, by cleaving close to their old land marks, enquiring for the old paths, and constantly walking therein. This is good, because it is scriptural ; and it is the only way to ensure prosperity. But, should this not be the case ; should the baneful influence of the doctrine of succession diffuse itself through the whole mass, until the evangelical party be 'brought under its native tendencies, then finally, their destruction must be complete. For nothing can be more certain than this, that where this doctrine prevails, ignorance, superstition, tyranny and death, must necessarily follow in its train. This has been, and must ever be, the case ; when it is intended to exalt the priesthood generally, and bishops and popes in particular, to the amazing dignity of gods: and, at the same time, to keep the great mass of mankind ignorant of the Holy Scriptures ; so that they may be held an awe, and the more readily submit to the domination of these ghostly rulers.

To expose this, and all the hateful delusions belonging to the doctrine of succession, and to guard mankind against the dangers to which they are exposed from this quarter, is the principal design in this book. And should this, in any good degree, be accomplished, no matter how liercely the wrath of siiccessionists may be hurled against ihe author, he will rejoice in the God of his salvation as the fountain of all good ; and to His holy name give all the glory..

In other lands, civil oppression and tyranny, may be borne with some degree of patience, as the people have been raised up under an oppressive yoke. But here, in this land of republican freedom, where the inhabitants are taught from their infancy, to cherish the principles of civil liberty, the case is widely different. They cannot, for a moment, brook the idea of being brought under a despotic government. And if civil tyranny is so much detested, how much more, will that of a religious usurpation be feared? seeking as it does, to bind the conscience, which ever should be free, to act towards God, according to its most enlightened impressions. We know, that no man can answer for another; but, that every man must give an account for himself, to the righteous Judge, of the deeds done in the body; and, therefore, nothing can be more abhorrent, to men of enlightened views, than a dark, designing, priestly domination, that can revel in the groans, tears, and blood, of the ignorant multitude ; the multitude, made and kept ignorant, and conscience-bound too, by withholding from them the fountain of knowledge, the Holy Bible.

Our forefathers, in gaining for us civil liberty by their blood and treasure, entailed upon us blessings that never can be told. But the greatest of all blessings, and one which can never be fully estimated by us is, that of religious liberty — the liberty to worship God, according to the dictates of our own conscience; none daring to make us afraid or ashamed. We are not compelled to pay for, and thereby sustain, a form of religion, or doctrine, that we believe to be false, or worse than false : or, to uphold by our presence and substance, a wicked and licentious priesthood, whose conduct makes their profession and office, a burlesque upon Christianity; which has too often been the case, where the doctrine of succession has prevailed. But we can embrace, cherish and sustain, that ibrm of doctrine and religion, that we believe most conformable to the holy scriptures. And is not this dear, unspeakably dear to every true American's heart;

The doctrine of Uninterrupted Apostolic Succession, seeks to undermine and destroy — as it ever has done in other countries — in the most insidious way, these inestimable privileges ; and thereby turn our heaven-born Eaden, into a howling wilderness. This is its native tendendency ; and consequently, goes to prove in the most conclusive manner, its delusive and false foundation. But to make this truth the more perfectly clear, and certainty doubly certain, we will place before the reader, in this work the testimony of many of the wisest and best of men, who were immediately concerned, in ages long since gone by, with those before the flood.

Were we about to establish a circumstance that transpired in one of the great battles fought by Washington, Wellington, or Bonaparte, to whom should we look for testimony ? or, on whom should we so readily rely for the truth, as on one of those personages, or on some one that was an eye witness of the same? The apostles themselves could ceitainly better relate what they heard and saw from Christ himself; and could be more implicitly believed, than one v.ho lived and wrote an hundred years after their decease. And hence, we not only refer to them, but to the more immediately interested in after ages , whose testimony is handed down in such a shape, and surrounded with such circumstances, as place it be-

12 GENERAL INTRODUCTORY REMARKS

yond suspicion. And this united testimony — the most valid of all other — goes to prove most clearly, ^that the conclusion, drawn from the native evil tendencies of the doctrine of succession, is assuredly true.

Inasmuch as the light of science and religion, was nearly extinct when this doctrine was first introduced, it is no wonder that it had the amazing influence, to raise the Eoman Pontiffs, above all civil jurisdiction ; and not only to enable them, to trample at pleasure upon kings and kingdoms, but to bind with superstition and idolatry, the consciences of millions of the human race for a long series o^ ages. Indeed men have been afraid to look into — much less to call in question — the sources of their authoiity. But time and circumstance, or rather a kind providence, has lifted the veil, and revealed the truth concerning the whole jnatter. The light of science and religion, now shines as clear as the sun at mid-day; and makes it evident that the doctrine of succession is nothing but a delusion by which men have been cheated out of their dearest rights, privileges and blessings. And as this will appear in the most conclusive manner, in the perusal of this w^ork, we can but believe our object will be accomplished ; that w^e Americans shall not — enlightened as we are, especially with the gospel of the grace of God — suffer ourselves to be carried away with this dangerous error, and enthralled by the artful, attempts made upon our civil and religious liberties. Let us prove ourselves the worthy sons, of our much and deservedly venerated forefathers, by firmly asserting, and maintaining at all hazards, the privilege of worshiping God, according to the dictates of our own conscience. Let us ever hold the article in our almost heaven-inspired constitution, of free toleration in religious matters, as the most dear of all others to our hearts ; and at the same time, while we wish all others to be free, let us be determined ever to enjoy that liberty, wherewith Christ has made us free.

CHAPTER 11.

The question at issue — Dr. C's. definition of the Cliurch — difficulties attending it — Judas and Simon ^lagus, Parables— A true definition of the Church of Christ, taken from the views of the wisest and best of men, on the authority of Scripture.

The question at issue, on the doctrine of Uninterrupted Apostolic Succession, is not, Whether an Episcooal form of Church Government, is of divine institution? for were this all, there could be no difhculty with any branch of the Church, that l^as adopted that form of government ; seeing, that it would stand in that respect, according to the divine will. Neither \s it, Whether, ever since the days of the Apostles, there have been Bishops in the Church of Christ, who, in virtue of their ofhce, have exercised authority to ordain ? for this will be conceded, on all hands, as most certainly true.

But, the question divides itself, as follows ; Did Christ, the blessed Redeemer, in instituting the apostolic office, give authority to his Apostles, to constitute their successors in office, by the imposition of their hands ? Have their successors, thus constituted, the same authority to constitute, in like manner, others to succeed them ? so that the line of succession should be kept up through every succeeding age until the end of time ; and be essential to ministerial authority, and the existence of the true Church of Christ. And if so, Has that line of succession, been kept up, and where is it now to be found ?

Doctor Chapman contends, that this has been kept up, and is to be found in this country, in the Protestant Episcopal Church, derived from the Church of England ; which

•itself received it — as he supposes — from the Roman Catholic Church.

To establish all this, he gives us, as we shall notice, in the first place, a defiuition of the Church of Christ. He says, "II has been clefined, an assembly of faithful men, of believers, of true Christians. But the definition is not strictly correct. 1 prefer therefore, a more scriptural explanation, I prefer, to consider, that portion of men, who have submitted to the holy rite of baptism, as constituting the body of Christ's Church, no matter what may be the real state of their hearts and aifections." " On the one side, we have the world ; and on the other, those that have been taken from it, and sacramenlally admitted into the Church, of which Christ is the head, because, he purchased it with his blood ; and because it is a kingdom, over which he exercises supreme power and authority." See pp. 13 14.

In this, which the Doctor calls a more scriptural definition of the Church, baptism is made the only line of distinction, between the world, and the church ; so, that if we have been baptized, and thus sacram'entally admitted into the church, or body of Christ, we are true members of his church; no matter w^hat may be the true state of our hearts, and affections. In other words, that while our hearts, may be as a nest of vipers; or a cage of unclean birds ; or to use his own expressions, "as black as hell;" with all the affections placed upon the world, and grovelling in the dust; we are nevertheless, made by baptism, true members of the Church of Christ, while, on the other hand, if we have not been baptized, no matter how pure our hearts may be, although they may have been washed, and made white in the blood of the Lamb, and all our affections placed upon Heaven, and heavenly things: we are en the side of the world ; we must be considered the enemies of Christ, and his holy religion, and consequently as having no part, or lot, in the mystical boJy of Christ.

To sustain thia strange definition of the ChuTch of Christyhe observes — "The traitor Judas belonged to the Church, duringour Lord's ministry— Simon Magus was baptized into it by Phillip. And among other parables Jesus put forth one, in which he describes it as a field containing wheat, and tares; and said let both grow together until the harvest."

We understand the Dr. here to say in the 1st. place, that Judas was both a traitor and a devil, when Christ first called him to be an Apostle, and continued so, during his ministry upon earth. But in this, he is as unfortunate, as in his definition of the Church; for both scripture, and reason are in direct opposition to him. We learn from scripture, that Christ called him, (Judas,) and placed him in the apostolic office; thereby constituting him, his "own familiar friend," according to the prophecy that had gone before; "a friend in whom he trusted." As such, he seni him out with the rest of the Apostles ;■ endowed with power from on high, to heal the sick, and cast out devils, as well as to preach the gospel, to the lost sheep of the house of Israel. And hence we cannot believe, that Judas was a devil, or a traitor, during Christ's ministry on earth ; nor indeed, until the night he received the sop, and the devil entered into him; and this was the same night, in which he betrayed him ; and consequently fell from his Bishopric: or Apostleship. And, inasmuch as we must believe, the divine Redeemer acted consistently with himself, when he so highly favored, and exalted Judas, with the rest of his Apostles ; we can see no good reason, why he might not have improved the grace .so freely bestowed upon hirTi, and thus, have secured his calling, made his election sure, and finally, stood among the blood-washed throng at God's light hand. But unfoitunately, when the tempter inflamed his avarice, he yielded , and sold his Lord and Master, for thirty pieces of silver: and it is to be feared, was finally lost.

But it is said that Christ "trusted" in him, as a "friend,"

yea, his **familiar friend;" and hence, it cannot be conceived— without blaspheming, as the Jews did when they said Christ "cast out devils by Beelzebub the prince of the devils" — that Judas was a devil, when he was called to the Apostleship ; for it would make Christ not only a companion and friend of devils, but to trust in them for aid in the work he had to perform. And instead of anything like this, it is to be remarked, that the Saviour took special pains — when the Jews accused him of familarity with devils; and when devils acknowledged him as the son of God — to show that he had no connection whatever with the prince of darkness. He cast out devils, and proclaimed that he cast them out, by the "finger," or power "of God."