207. As to the mode in which the officers of the Church should be elected or appointed, I do not feel it my business to say anything at present, nor much respecting the extent of their authority, either over each other or over the congregation, this being a most difficult question, the right solution of which evidently lies between two most dangerous extremes--insubordination and radicalism on one hand, and ecclesiastical tyranny and heresy on the other: of the two, insubordination is far the least to be dreaded--for this reason, that nearly all real Christians are more on the watch against their pride than their indolence, and would sooner obey their clergyman, if possible, than contend with him; while the very pride they suppose conquered often returns masked, and causes them to make a merit of their humility and their abstract obedience, however unreasonable: but they cannot so easily persuade themselves there is a merit in abstract _dis_obedience. 208. Ecclesiastical tyranny has, for the most part, founded itself on the idea of Vicarianism, one of the most pestilent of the Romanist theories, and most plainly denounced in Scripture. Of this I have a word or two to say to the modern "Vicarian." All powers that be are unquestionably ordained of God; so that they that resist the Power, resist the ordinance of God. Therefore, say some in these offices, We, being ordained of God, and having our credentials, and being in the English Bible called ambassadors for God, do, in a sort, represent God. We are Vicars of Christ, and stand on earth in place of Christ. I have heard this said by Protestant clergymen. 209. Now the word ambassador has a peculiar ambiguity about it, owing to its use in modern political affairs; and these clergymen assume that the word, as used by St. Paul, means an Ambassador Plenipotentiary; representative of his King, and capable of acting for his King. What right have they to assume that St. Paul meant this? St. Paul never uses the word ambassador at all. He says, simply, "We are in embassage from Christ; and Christ beseeches you through us." Most true. And let it further be granted, that every word that the clergyman speaks is literally dictated to him by Christ; that he can make no mistake in delivering his message; and that, therefore, it is indeed Christ Himself who speaks to us the word of life through the messenger's lips. Does, therefore, the messenger represent Christ? Does the channel which conveys the waters of the Fountain represent the Fountain itself? Suppose, when we went to draw water at a cistern, that all at once the Leaden Spout should become animated, and open its mouth and say to us, See, I am Vicarious for the Fountain. Whatever respect you show to the Fountain, show some part of it to me. Should we not answer the Spout, and say, Spout, you were set there for our service, and may be taken away and thrown aside[149] if anything goes wrong with you? But the Fountain will flow forever.