"i.ii^.lO, 7^ PRINCETON, N. J. ^ Presented by (^ , (S^ . 0(:AvYAcS-x-'Or-\ '^\^ rD, Division Section 7 \ > ith this spirit we wish to see all discussions between christians of different denominations carried on. In accounting for the fart that although the spirit of Chris- tianity is a spirit of love, yet its professors arc divided and sometimes alienated from each other, it is necessary to look at the moral condition of human nature. It is depraved — It is deeply corrupted. Sincere christians, although regene- rated are not made perfect. And many, there is reason to fear, take the christian name, without having felt the sav- ing power of the gospel. These simple remarks will ac- count for the divisions and disorders of the church. But it may be worth while to be a little more particular. The religion of Jesus Christ, then, differs from all other sys- tems in this, that its object is to regulate the heart. Its rites and ordinances arc instituted for this purpose, and derive all their importance from their subserviency to this great end. Mere compliance with an external observance, however, is incomparably easier than the cultivation of right affections, and tlie mortification of bad passions required in the gospel. Hence, in fallen man there is a proneness to substitute outward forms for inward holiness. And when 106 ' [no. II. vi. it happens, as it often floes, tliat external tilings produce the distinction between dilferent denominations, there is an opportunity of indulging this propensity; and the rrm- science, which perhaps would otherwise be uneasy, is quiet- ed and silenced by zeal for that which costs little and is easily rendered — The same remark, with very little modi- fication will apply to that 'zealfor orthodox opinions^ which it is so easy to put in the place of charity, forbearance, and self-denial. Some of the divisions, Iiowever, which exist in the pre- sent day may be traced ba' k to causes wliich operated in past centuries; but which rea( h, in their effects, to us. In the commencement of the Reformation, althouirh the re- formers differed on many points of order they loved one another — they acknowledged and rejoiced in each other's gifts, and were ready to afford mutual counsel and assis- tance. By degrees however, political disputes were min- gled with theological discussions, and party rancour em- bittered tlie spirits of those who ought to have been of one heart and one mind. This feeling was spread through the politics, tiie religion, and the literature of the age, and has come down tous. For it was during that time of contention that this part of America was settled. Many of our ances- tors fled from intolerance and oppression at home; and sought liberty of conscience and of worship in the wilds of the new world. The changes of political and ecclesiasti- cal power that took place in England, however, were felt in her colonies; and the same temper that raised a storm there, was seen and felt here. It is not a little ciirious to look from the present back to former times, and trace the connection between our petty jealousies and alienations, and the violent contentions wliich overturned the throne of the Stuarts in England. We are persuaded, however, that a full and candid in- vestigation of the general subject would show that chris- tians in this country ought to dismiss all these little things, NO. II. vii.J 107 and set an example to other nations of unity of spirit amidst diflfeiTnces in form and order. In that free communion, however, which we recommend, it is far from our w ish that the misnamed and undiscrinunatint^ libirulity of the present day should he countenanced. We do not, as the world now is, plead for jm amai.i^amation of difl'erent societies. IJut we do w ish the SDcietics which acknow'Ied_t:;e each other to be orthodox in fundamental n)atters, to acknowlcdijt^ each other as ( hurches of Jesus Christ, to strengthen ear h others hands in (he su|)|tort, of christian discipline, to encoiiraec communion toi^eiher, and to unite in the propaj;-ation of vital reliiirion in our nation. This is our earnest wish* and after the best examination of which we are capable, wc do not see any just objection aa;ainst it: whereas wc see much to commend it to the understanding and heart of all who love the cause of true religion. ">Ve know that diffeience in l)aptism is one thing, that prevents comnninion among christians. Jn the knowledge of this, we undertook in our first number to sliow that the practice of those who baptise the children of believers, and baptise by spi-inkling is so supported by scri|)turc, tliat they ought to be received as having complied with the will of Christ in that respect. It is believed that this pcdnt was established by arguments and authorities amply suHirient. And therefore, we who practise what is called infant-bap- tism, do claim to be acknowledged as members of tht; one church of our Lord and Saviour Jesus Christ. Free communion is discountenanced in tiiis country, on account of a difierence in respect to ordination also. Now it is our intention to show in this number, that they who practise pres!»yterial ordination, do so comply with the scri|)tures in this respect, tliat tiieir orders ought to be regarded as valich and they not only received to commu- nion, but acknowledged as truly and jn-operly a pSrt of the universal church of the Lord Jesus. All ought to wish us success in this undertaking. Because our object is to 108 [no. II. viii. promote truth and charity; to heal divisions and remove re- proaches. And here let it be distinctly understood, that it is not by any means our intention to attack others. We readily and cheerfully admit the validity of Episcopal or- dination and administrations, we recognize Episcopalians as brethren, and can heartily join with them when they pray that God may "send down on their bishops and other ckrgy and on all congregations committed to their charge, the healthful spirit of his grace;" and that he may "pour upon them the continual dew of his blessing." Had the spirit, which animated Protestants in the be- ginning of the reformation, continued witii them, there would have been no occasion for this attempt. Our object, then, is to bring back, if we can the professors of religion in this country to the good old standard. It is true that there were many things in the temper and conduct of the Refoi-mers, of which we cannot approve. But in regard to this m.tter, we can only lament that their mantle has nr»t descended on their successors. Had this been the case, far different at this time would be the condition of t!ie protes- tant world. But complaints are vain. By a brief histori- cal induction we shall show that the illustrious nion who, under God, broke the chain of ecclesiastical bondage, and set the mind and conscience at liberty, cherished the very spirit and i)ursued the very practice which we humbly at- tempt to promote in these pages. We begin with Archbishop Cranmer. He was primate of all England, during the reigns of Henry VIH. and Ed- ward VI.; and is justly considered as the main pillar of the reformation in England. John Knox was the life and soul of the same cause in Scotland. Cranmer was a deci- ded Episcopalian — John Knox was the instrument of intro- ducing Presbyterianism into Scotland. Now in the year 1549, Knox was obliged to flee from his own country and take refuge in England. He was received with open arms by the English reformers. And they, thinking that such NO. 11. Lx.] 109 Rifts and graces as liad been conferrod on him by the bead of the cburcli ou-l.t not at that time to be unemployed, at once,Nvitbout icordination gave him a commission to i.iearh. His services were greatly blessed in various parts ol the kingdom.— lie was appointed one ofthe rliaplains to king Edward VI.— And in the year 1551, w/(cn the book oj com- monprayei' was undergoing a revisaU be assisted in that work His suggestions were not all adopted; but - he had influence to procure an important cha.ige i.. thecommun.- on office, con.pUtely exriuding the notion ofthe corporeal presence of Christ in the sacrament, and guarding against the adoration of the elements." This fact was so n-.tori- ons that Dr. W * ston, the pr(docutor of the p<.pish queen Mary openly complained that, *^\runnagate Scot did take away the adoration or worshipping of Christ in the Sacra- ment, by whose procurement that heresie wasput into tne last communvmbook; so Micii prevailed that oNii man i AUTUORITIE AT THAT TIME." In the year 1352, Knox was employed in revising the Articles of religion previous to their ratification by par- liament. [See M'Cric's life of John Rnox. Period III.] Ab.mt the year 1549, Peter Martyr, Martin Bucer, Pau Fagius, and Emanuel Tremellius were invited to England xvith other learned foreigners. These were all non-epis- copalians, yet without any question about the validity of their ordiimtion. they were employed as professors of Uivmztym the Universities of Oxford and Cambridge. This was the case with at least some of them: and if they did not all re- tain the places that had been given them, it was because they thought that they could be more useful elsewhere. The primate ol England and Calvin, the illustrious re former of Geneva, were in habits of free and friendly cor- respondeuce. The sentiments ol Calvin respecting church government are too well known to retiuire mention in this place Ytt in England as well as on the continent, be was regarded as one of the brigbte.t luminaries of tb« B ilO [no. ir. X. pefnrmntion. There is now berorc us a lonj^letter written by Caivin nt the request of Crannier, to the lord protector of Enj;laiul urgin,j; him to carry on and complete the work of refoi mation in that country. In the bpi^intiing of this letter Calvin says that he was emboldened to write to the protector, bp( ause, *< You acknowledge me as a servant of the Son of God.^' Tliis shows what was the judi^mrut in Ena;laiid couf erning the ministerial standing of Calvin. Me have also before us a letter from Cranmer to Calvin expressing a most earnest wish that a general council of the Protestant churches should be called, for tiie purpose of drawing up a common confession^ for tlie whole body. In cojiciusioM he says. ** Habes meum votum, de quo etiara ad D. Philippum, et ad D. Buliingerum, oroque ut vos in- t»'r vos deliberetis, qua ratione synodus hsec congregari commodissimepossit. Vale. Lambethi, 20Martii,MDLlI. Frater tuus in Christo charissimus, Th. Cantuariensis." « You have my wish, concerning which I have also writ- ten to Melancthon and Bullinger; and 1 pray you to delib- erate among yourselves, by what means such a council may be most conveniently assembled. Farewel. Lambeth 20th March 1552, Four most affectionate brother in Christ, Thomas of Canterbury." ■ ]Now here is a proposal for Episcopalians, Presbyterians and Lutherans to hold a convention for the purpose of pro- moting the common protestant faith. What if a letter should be written by bishop Griswold or bishop Hobart to Dr. Green, Dr. Hoge, or any other leading man among the Presbyterians of the present day urging the call of a convention of orthodox ministers, for the purpose of oppos- ing the Socinian heresy? This would be just such a speci- men of liberality and zeal, as that exhibited about three centuries ago by the highest ecclesiastic in England. ^nt Cranmer was not singular in his feelings in relation to Presbyterians. There is also before us a letter from NO. II. xi.] HI Hooper, bishop of Worcester, to Calvin, .e;ivinj^?in aepoiint of the state of religion in England after the deatli of Kd- ward VI. and the accession of the bloody Mary. This let- ter concludes thus, « Ecclesise vestrre. et omnium piorum preces supplices rogamiis, ut alacri et infracto animo Christi gloriam quseranius, et mortem ipsam gloriosissi- nam pro nomine illius sustineamns. We earnestly entreat the prayers o\' your church and of all the pious, that with a cheerful and unsubdued mind we may seek the honour of Christ, and may sustain even a most glorious death for his name's sake. Bishop Jewell wa« one of the most learned and able men of his age. He wrote an apn'ogfj/or the church of England, which was held in very high estimation. This man was accused by a Papist of being a disciple of Calvin. In re- ference to this charge, witliout denyiiigit. he says, »» Touch- ing Mr. Calvin, it is great wrong untruly to rep(M*t so great a father, ami so worthy an ornament of the church of (Tt)d. If you had ever known the order of the church of Geneva^ and had seen lour thousand people oi- moie receiv- ing the holy mysteries at one communion, ye wr)uld not, without your great shame and want of modesty, thus un- truly have published to the world, that by Mr. Calvin's doctrine the Sacraments of Christ are supetfluous " In Humphrey's life of Jewell, we find the following declara- tion, "In 15G2 the Apology of the English church was published, which was approved by the cojisent and author- ity of the queen, published by the counsel of all the bishops and other clergy, as it was also composed and written by the author, as the public confession of the Catholic and christian faith of the English church, in whi( h is taught our agreement with the German^ IMvelkk, French, Scotcli, Genevese, and other pure cm rciies. It would be easy to produce many more witnesses to prove that the Episcopal and Presbyterian Reformers, not only ttcknoivlcdged each other as brethren, but entertained a 112 [no. II. xii, high esteem, and cultivated a fervent fraternal love one to- wards the other. But one fact is all sufficient for this purpose. — The Insti- tutes of Calvin, a work in which his peculiar doctrines arc embodied, was used for a number of jears as the text book of English theological teachers, and that man was regard- ed as best ii:structed who was most completely master of Calvin's book- It may be thought by some a little surprising, that the founders and rliief pillars of the Episcopal church should thus fraternize with men from whom they diff.M'ed as to the polity of the church. The fact will appear, at any rate, less strange when the sentiments of these great and good men are known and duly considered. They maintained that no particular form of church government was unalter- ably established by divine riglitj but that only certain fun- damental principles were laid down in the New Testament, to be applied according to the circumstances of particular churches, that is according to the obvious expediency of the case. Thus many advocates of Episcopacy in Eng- land, adopted Jerome's opinion concerning the primitive equality of ministers of the gospel, while they maintained the expediency of establishing diocesan episcopacy in their own country; and many of the most learned Presbyterian divines, while they held that in the churches organized by the apostles, the order of presbjters and bishops was the same,admitted that diocesan episcopacy was not repugnant to the word of God. In 1547, an assembly of select divines was called by king Edward VI. which met soon after at Windsor Castle, A number of questions was propounded to them respecting the ecclesiv.stical state. Of these, seven related to church government. Bishop Stillingfleet (Irenicum pa. 390,) gives a copy of them from a manuscript of Archbishop Cranmer, with that great reformer's answer to them in his own hand writing. Of these, some arc in the following words. NO. Ti. xili.] 113 Question. "Whether bishops or priests were first; and if the priests were first, flitii the jiriest made the hiwh(»|>?" »9nsiver. "The bishops and priests were at onr time, and were not two things, but bolkune office in the beginning nj Clinst*s relii^ion.'* Question. ** W hether a bisliop hath auctorite to make a priest by the scripture or no, and whether any other but only a bisliop may make a prirst?'* Jlnswer. *• A bishop may make a priest by the srrip'ures, and so may princes and .{governors by the auctorite of Uud committed them, and the people also by th^'ir i-lt-f tiun. For as we i-ead that bishops have done it, so chiistiiii nn- perors and princes usually have done it. Ami the ptMrpJc before cliristien princes were, commonly did elect their bishops and priests." Question. " Whether in tlie New Testament lie required any consecration of a bishop and priest, or only appointe- iiig to the olfire be sufiicient?" Jinswer. " in the New Testament, he thnt is appointed to be a bishop or a priest, needeth no consei ration by the scripture, for election or appointing thereto is sutlicient.'* This paper is thus subscribed in Cranmer's own baud writing, T. Cantuarienf — This is mine opinion and sentence at this present f which I do not temtrarioualij define, but do remit t the judgment thereof holly to your JIajc.sty. <« In the same manuscript." continues Stillingfleet, »♦ it "appears that the bishop of St. Asaph, Therleby, Redman, "and Cox were all of tlie same opinion with tlie arrhhish- " oj), that at the first bisho])s ami presb} ters were tlie same; "and the two later expressly cite t!ie opiriii>n of Ji rome " with approhatir>n. Thus nnc sec by the teslimo;iy chief- "ly of him who was instrumental in our refurmation. that " he owned not episcopacy as a distinct orler Irom jireshy- " tery of divine right, but only as a piadcnt ronstifuti«iii of "the civil magistrate for the belter g»»\ernlng in the "church." 114 [no. ir. xiy. ^he same author cites archbifshop Whitgift, the first so- lemn defender of the English hierarchy, as often sayin,^, "No form ofcliurch government is by the scriptures pre- scribed to or commanded the cliurch of God." Dr. Cozms says, "All churches have not the same form of discipline, neither is it necessary tliey should, seeing it cannot be proved that any certain particular form of church govern- ment is commended to us by the word of God." Dr. Law; *'No certain form of goverment is prescribed in the word, only general rules laid down for it:" Bishop Bridges; «< God hath not expressed the foi-m of church government, at least not so as to bind us to it." We might prolong tes- timonies of this sort to almost any extent. The judicious Hooker, as he is called, employs one whole book (the third) of his Ecclesiastical Politie in proving that the plan of church goveriiment is not unalterably prescribed in scrip- ture. This was the opinion of the incomparable Hales, of of the ^rmi Chillingworth, of the immortal Bacon, and of Locke whose name may well stand with the foremost. To these a great multitude more might be added, but we only mention tw-o others, archbisliop Usher, tl»an whom the English church can scarcely mention a man of greater learning and more fervent piety, and the famous Selden wMiose attainments are proverbial even to the present day. But farther, that no doubt may be entertained on this subject, we observe that in the ISth of queen Elizabeth, chap. 12, it was enacted that the ministrations of those who had only been ordained according to the maimer of the Scots, or other foreign churches, should be admitted. In the year 1582 there were many in the church of England who had received no other ordination. Neal, (Hist, of Puritans, Vol. I. pa. 386,) gives a copy of a license given, by Dr. Aubrey, vicar general of the archbishop of Canterbury, on the command of the primate," to Mr. John Morrison a ScoVs divinCf who had been ordained by a Scotish presby- tery, to preach over his whole province. The words of NO. n. XV.] 115 tlie license are as follows: ♦ Since you the aforesaid Jolui Morrison, about live 3 cars past, in the town of Garrat, and in the county of Lothian, of the kin.i;(h)in oCScotland) were admitted and oi-i'orwieh; Dr. Davenant, afterwards bishop of Salisbury; andUr. Samuel Ward, master of Sidney College, Cambridge. Here was a sullicient acknowledgement of the v alidity of presby tcrial ordination. The evidence produced seems entirely decisive on the subject before us, respecting the judgment of the fathers and founders of the Ej)iscopal church. They fully acknow- ledged the validity of prcsbyterial ord ination, and the ad- ministrations of i'resbyterian ministers. 416 [no. ii.xvi. With respect to the opinions of Proshyierians, there is no douiit: tUvy liave all along admitted that episcopal ordina- tion was not repugnant to the scriptui-es. Such was the ad- mission of Calvin, of Beza, of Peter Martyr, of Bucer, of Blondel, of Amyrault, of Bochart, and numbers more whose opinions might be quoted on this suhjert. But the det ill Wf.uld occupy too much room. It will be of more purjmse to show the practical effect of these opinions. When the popish queen Mary ascended the throne of England, and for a time abolished the labours of Edward and Craiimrr, many of the English Protestants fled from the fury of peisecution, and took refuge on the continent of Europe. They were every where received with open arms by the Presbyterians; were acknowledg»'d as brethren; and allowed every priviledge that they could ask, or fraternal affertiin could atford. Their sufferings called forth the dcept'st sympiithy; and their wants the most active charity. It was a goodly sight to behold how christian love triumph- ed over little differences in form and order. The unity of tlie churcii was fully recognized, and various classes of Protestants considend tach other as members of one body ot which Christ was the hrad. Afterwards a great and lamentable change took placej and it is worth while to enquire into the cause to which this change is to be attributed. With this view it is obser- ved that since the reign o( Henrij tiie eighth, the sovereign of England has been as knowledged as the head of the church in ih.tt country, and has exercised the power of ap- poi iting ail the great ecclesiastical oilicers in the realm. The affairs of thechurch have, all along, occupied much of the attentM>n of the religious powers. Tiie whole of the Stuart race aimed to extend the royal prerogative, and ac- quire unlimited power. For this purpose great use was mwde of the influence of the clergy. But the church of Gene- va was established in a republic, and its constitution was popular. The clergy were all equals ana their ecclesiastical NO. IT. xvii.] 11^ bodies admitted Inymcn to consult and vote. Tlie effert of this foim of p.dity was ? cry visible. 'Hie nume- rous disciples of Calviii iti En,!;land, were not ready to (all in with the schemes of royalty. Elizabeth was no friend to the presljyterial parity. James I. had been bred up a Presbyterian, and while kini; of Scotland had felt some- thini; of ihc uncompromisin.-^ and irrespective character of that discipline. Alter mountinj; the English tlirone, he showed the rancour of his heart against the church in which he had been educated; and the historians tell us had fre- quently in his mouth the sayiiia;, "^'o bishoj), no kin.i?." His successor, the weak and unliappy Charles, can-ied the exercise of the royal inernj^ative farther than any ot Ins predecessors— and met with more vi(d< nt opposition than they had experienced. The dispute between Trcsb) terians and Episcopalians wasmin.a:led with the violence of piditi- cal prejudice and pai-ty spirit. The monarchy wns over- thrown; an adventurer seized the reins of government, and held them as long as he lived— another revoliition took place at his death, and Charles II. was restored. Tran- quility, however, was not restored with him; and at length tlie famous Jlct of uniformity was passed. In this law, by which two thousand of the most pious and zealous clergy- men were ejected from their livings, it was enacted, "That no person shall be capable of any bencHce, or presume to consecrate or aVe have not only a fine opportunity of showing how christians love one another; but, as appears to us, the cir- cumstances of the country and the interests of the church loudly call on all to show that they can conquer tradition^ al prejudices, that they can let little things pass for little things, and lay out their exertions for the promotion of evangelical piety. For illustration and conflrmation of this position we offer the following remarks. 1. The last thirty years may be regarded as the period of infidelity; its prevalence was extensive and desolating — its advocates were open and intrepid — their attacks were incessant — their hopes of victory were sanguine. It pleas- ed God however, to defeat their counsels, and to disappoint NO. 11. xixj 119 their liopcs. But the infidelity of the human heart is not subdued. The enemy now occupies a masked battery. The standard of the cross, indeed, waves above it, but the men in the forti'ess ''deny the Lord that bought them,'* and arc in strict alliance ^vith avowed unbelie\ers. In fact, what appeared before as infidelity, is now Socinian- ism. And no little zeal is employed to propagate this fa- tal error. We shall, in this country witness its triumjjlis, unless it please God to stir up his people of cvcvy name to oppose its progress. It will enter into our seats of learn- ing, it will flatter the self-sulHciency of the young, and gratify them by its ]diability and its accomodations to their passions, it will deceive them by its pretended liberality, it will lull their consciences by its assumption of jiiety, and .shut up all the ordinary avenues by which di\inc ti uth makes its way to the heart. Surely while the church of God is threatened with this evil, it does not become her friends to weaken one another by contentions respecting matters of form and order. Rather, it is imperiously and solemnly their duty to unite, and employ all the influence that they have in society in opposing the march of this ene- my of the faith once delivered to the saints. 2. This is an age distinguished for the union and co- operation of evangelical churches, in sending the gospel to the destitute in heathen and christian lands. I'jie united exertions of the faithful in this work and labour of love have been conspicuously and eminently blessed by the Head of the church. y\ I ready great things have been efft-c- ted. We, however, in this part of the vineyard have ac- complished little. But there is a spirit stirring within from the operations (»f which wc augur good things. The cloud which is now like a man's hand, will, wc hope*, en- large and overspread the whole land, and pour down a co- pious und refreshing shower. But it will he disastrous indeed if theawakeniiig energies of the church here. should be expended in controversy about matters which the people now judge to be unimportant 120 fxo. TI. XX. 11 will be deplorable, if those fires'are rekindled which had been almost extinguished; and in this land of peifert reli- gions liberty, where even the term toleration has no appli- cation, the jealousies aid discord which agitate high churchmen and dissenters in another country should distui'b and interrupt the pleasures of social intercourse and christian communion. With these views and feelings we have undertaken tliis work: and we pray to God to bless tills humble endeavour to promote truth and charity. Should the attempt fail, we shall rejoice in the belief that sincere efforts to advance the glory of God, the prosperity of his church, and the best interests of our fellow men, however they may be regarded in this world, will not be disowned by that gracious Saviour, who will reward the gift of a cup of cold water to one who belongs to him. Or, to adopt the words of the famous Hooker; " There will come a time when three words uttered with charitie and meek- nessCf shal receive afar more blessed reward, then titree thou- sand volumes tvritten with disdainful sharpnesse of 7vit.'^ XET BROTHERLY XOVE CONTINUE ! PART I. IlVqriBT INTO TTIR MEANING OF THE TEHM OHDINATION AND THE ^AT^RE OF THE RITE. OUR object, as lias been stated, is to show that Presby- tei'ial ordination is so confiirnied to the sn-iiituic, tliatoiip brethren who diftVrCrom us, ou,!i;lit to acknowledge the va- lidity of our administrations, and receive us as true minis- ters of the Lord Jesus Christ. For this purpose, it is pro- per to present as distinct a view of the natuie of ordhia- iion as possible. Indeed this is necessary; because many seem to have very C(»nfuscd notions of the subject. In gen- eral, it is understood to mean, the appointi!!!;^ of persons to the sacred ollice of tlie t^ospei ministry. Hut this sim- ple and perfectly intelliafible transaction has been clothed with mystery; and is regarded by many as a strange affniv into which, as they are not ecclesiastics, it does not become them to enquire. Roman Catholics make ordination one of their seven Sa- craments. They suppose that it imprints, when duty ad- ministered, an indelible character; and confers, not mere- ly authority to minister in holy thin2;s, but a power to j^lvo virtue and efficacy to all other sacraments of the church. This opinion is utterly unsuppoi-ted by scri])ture, and is liable to tlie most flaj^rant abuses. If a minister of tlie gos- pel indeed possesses this powei', there is no limitation op control of his influence over the peoj)le. The sacraments according to the judgment of the Konian Catiioiic church arc necessary to salvation; and, in tlic opinion of a great majority of Protestants, are important means of attaining that end. A priest, as he is called, to accomplish his |)ur- pose, refuses to administer. Suppose a child uhoul to die. The parent is operated on by the utmost force of par-ntal affl^rlion. He recai'ds his cliild as just ri'ady to sink info perdition — Nothing can prevent it, according to a widely 122 [no. II. 22 prevalent superstition, but the administration of baptism by a duly authorised minister. To what terms may not the priest bring down his parishioner, while in this situa- tion? A thousand instances might be adduced to show what mighty power is possessed by a man, who has persuaded the people tiiat he alone can give efficacy to observances necessary for the everlasting welfare of themselves and those titey best love. Who will not acknowledge the au- thority of one who can grant him absolution, or bind him over to everlasting destruction? Against the grossest of these errors Protestants have raised their voices, and contended with great ability. Much was gained in the cause of truth and liberty, wiien the people were persuaded that priests were invested with no such power. Still, however, it is firmly believed by many, that there is some mysterious virtue in ordina- tion, by which somethings which nobody is able to define, is communicated to him who, as the phrase is, has been du- ly ordiincd. And this opinion is even at this day strange- ly prevalent among many classes of christians. Hence the propriety of looking into this subject, of stripping off its vesture of mystery, and setting it before the people in its native simplicity. With this view we ask — When ordination, by whomso- ever performed, is completed, w hat has been conferred? Is the minister invested with more knowledge, wisdom, or piety than he possessed before? If he was ignorant, im- prudent, self-sufficient, worldly-minded, or graceless, is he not so still? Surely the contrary will not be pretended. All experience shows that there is no virtue, no mysteri- O'lS charm in tlie imposition of hands, whether by one or by many, that communicates additional power to the un- derstanding, or implants new graces in the soul. It would be strange indeed, if a mere external rite could supply the place of diligent study, and of careful culture of the heart; and perhaps stranger still, if It could alter the original NO. II. 23] 123 character of the mind. If any men do indeed possess pow- er to confer such gifts, they arc niucli to hiame, if ever they siifler iiisuiruient ministers to pass from under their hands, to hurles(|ue preaching hy tl»eir ignorance, and dishonour religion hy their want of zeal and piety. But, really, this notion w hen closely inspected does not deserve sei'ious consideration. But perhaps it may he thought by some that, although no capacity of comnumicating gifts of this sort, hclongs to those who possess the onluiuiii:; pnxvcr, yet that there is a ra/i(//7t/ai)pcrtaining to tl»e ministrations of men ordained in a certain way, which can no how else he imparted to to them. We ask — wliat is intended by validity here? Do those wiio use the term know exactly what they mean by it? Is it, tiiat these ministrations arc recognized by the church as authorised and proper? That department of the church in which they are performed, doubtless acknowledges them; but, it may be, others do not. Protestant ministra- tions universally are regarded as invalid by Papists. Ma- ny Protestants return the compliment. Some Protestants, again, deny the validity of the administrations of other Protestants. All, however, maintain, let who may be wrong, that they are right. But it is nothing for a man to tell me that he and his party believe that my ordination is no ordination, while all my immediate ecclesiastical rela- tions acknowledge my administrations, and multitudes come forward to receive the ordinances at my hands. The question returns then, what is this validity which you say 1 want? Is it, that in the judgment of the great Head of the church, my ordination is no ordination at all/ But how is this ascertained? Is it so written in the scripture? We should be glad to see the passage. It has as yet esc.ip- ed our most diligent researches. Besides, when wc look to the administrations of preachers in the different denom* inations, we cannot see that there is any peculiar eflicacy belonging to those of any one society, which proves that it 124 [no. II. 34 alone constitutes the true church of Jesus Christ. Episco- palians, Presbyterians, and indepentloits, ail preach, and administer the Sacraments of Bfaptism and the Lord's Sup- per. Now the prearhiuj^ of all is sometimes fruitless, and sometimes — thanks be to the God of all grace — it is made effectual; the baptism adnnnistcrid by all ai>pears, in many cases, to be unproductive of good, and in many others it is greatly blessed — the Lord's Supi)er is among all societies received by worthy and unworthy communicants; by per- sons who discern not the Lord's body, and by those who feed on him by faith, and are nourished up to everlasting life. But to what is this efficacy, in every case, to be as- cribed? Is it Jiot to the blessing of God on the ministrations of his servants? As there are, then, flourishing churches of the Episcopal, and Presbyterian, and Congregational or- der— as thousands in these societies are enlightened, and sanctified, and visited with tiie consolations of the Holy Spirit; are zealous for the gloi'y of God, and active in pro- moting the interest of the Redeemer's kingdom, who will dare to say that in the judgment of the Head of the church, that is of him wlio thus accepts these services, their orders are invalid, and theirministrationSjMulI and void? For our- selves we could not venture such a declaration. And in- deed the harvest is so great and the labouicrs are so few, and the extension of the gospel is so desiiable, and the sal- vation of souls so important, that really we are under no temptation to wish it true. *• He that is not against us is on our part." — And we hid God speed to all who labour in faith- fulness and love in this cause — To enquire whose ministra- tions, among these various denominations, are most ac- ceptable to Gi)d and most useful to man, would be in a high degree, both invidious and presumptuous. We however had rather have the seals to our ministry which were given to ^Bernard Gilpin, jlsaac Watts, or :):Samuel Davies, than to be able to trace our ecclesiastical genealogy through An Episcopalian.— t An Independent.— ± A Presbyterian. NO. II. 25] 125 bishops, airlibishops, cardinals and popes, up to St. Peter hiiiisi-lf. We have no doubt, indeed, but tliat there has been a suc- cession of ministers in the rhuirh, from the days of tlie apostles to the present day. But nn hen any class of chris- tians undertakes, for the support of their ixciusive lej^iti- macy, to trace the line of succession, they become ho per- plexed, and the subject is so darkened by uncert.tinty, lliat really their title on this ground apj)ears not worthy of dis- pute. >Ve believe that not a single minister now in the world cat! go from the bislioj) or presbytery that onijiiiied liiiu through every age, naming fiis ecclesiastical |)rogerii- tors, and adducing in every case the evidence of their regu- lar ordination, until he reai lied an apostle at the head of the line. And if this cannot be done, what is tho value of that succession which has been so much boasted? We are assur(«lby one who knew well [See Locke, IV, 559. Edit. 1758,] that previous to the Act of Uuifoiinity, there was no re-ordination of foreign Protestants in Knglandj and that " several bishops were made of such as were never or- dained priests by bishops.-* Now, for any thing that can be shown to the contrary, ihe archbishop of Canterbury him- self, iniglit in tracing his ecclesiastical genealogy find in- stead of a bishop with his mitre, a plain presb\ter with a Genevan cloak! In fact, the history of the chui-th when minutely examined, puts down Iiigh i)reieusiins, and brings us all, however aspiring we may be, to the same humble level. In this we ought to rejoice; for humility becomes our profession. Yea even when we are nmst stjccessful in our labours, and numerous seals are given to our mini'n when Paul planted and Jipollos watered, it was God who gave the increase. But it may be asked, is ordination then a mere crrfmo- ny, without meaning and without use? By no means: on the contrary it is an ordiuiiucc of great importance, and D 186 [no. II. 26 productive of the most valuable effects. How this is, and what is its true nat ire, will appear we hope from the fol- lowing observations. The great Head of the church has determined to employ" the instrumentality of truth in promoting the interests of his kingdom, and carrying on the purposes of his mercy in the world. But truth to be efficacious must be known and received. It might have been communicated immedi- ately by the God of mercy to the understandings and hearts of his creatures; but he has chosen a different method. ** How shall they believe in him of whom they have not heard, and how shall they hear without a preacher." "The Spirit of God makeththe reading.butespei jally the preach- ing of the woi'd, an pffertiial mean of convincing and con- verting sinners, and building them up in holiness and com- fort through faith unto salvation." Now, as God has ap- pointed tliat the great system of divine truth should btj men be taught and enforced on their fellow men, it is obviously proper and necessary that particular persons should be set apart to that office. And accordingly the apostle Paul in- forms us that God gave, " Some, apostles; and some, pro- phets; and some, evangelists; and some, pastors and teach- ers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." It is almost too obvious to remark that men whose busi- ness it is to afford moral and religious instruction, ought to be qualified for their office, or, in scriptural language, ought to be apt to teach. When our Lord sent out the first preachers, he sent them with qualifications perfectly adapt- ed to tijeir einployment. They underwent a previous pre- paration. And we are warranted in requiring that they who aspire to the sacred office, should put themselves under training for their work; and on trial, that it may he ascer- tained, as far as man can ascertain, whether they are able rightly to divide the word of truth, and are workmen tliat »eed not be ashamed. And wehereremarkthatpreparation NO. II. 27] 127 for the ministry iini»lies kii()wlc\ e see and understand the adaptation of the means to the end. All is simple and intelligihic. But in the contrary s( heme, every thin.a: is dark and mysterious; and there is much tliat contradicts all expounger st»n," who comes reekitig from the proHigacy of tlie University to en- ter cm a//ri".^ ptiivhased hy some ri( h lelalive or procur- ed by the patronage of some noble lord; and might infuse all that official virtue or power could enable them to c«»m- miinicate, and yet this diibj authorised minister would he a graceless re|)!-t)I)ate still. Let it not be objected that hereby we let down the dic-ni- ty of the sacred offiIc see the c!ei"!^y renoiinc inp; mysterious claims to honour, and a(h>[)tin;5 the wisest iiieusures t<» se- cure a succession of truly able, enlightened, atid pious min- isters, then will they he disposed to reheard the oflicc with hijjhcst revcrcrice, and tlie ministerial character w ill exert the greatest moral influence. Let it be here understood tliat our remarks arc directed a.5ainst all hi p;h jure diviiin clainjs, l)y whcmisocver advan- ced: and that we can never admit I he exclusive juetensious of any, w hcthcp Episcopalians, Presbyterians, or Conpjrc- gationalists, until it shall be proved that the labours of those who assert them arc alone blessed by the Head «)f the church, ro ssich authority for these claims, we shall be ready to bow at all times. Indeed this would, at once set- tle all disputes. But until this can be pi-oduced; or what would be equivalent, an express declaration of scripture; we do think that it is the part of prudence not to bring for- ward pretensions of this sort. We have attempted to show that the rationale of ordina- tion, as performed by those who have themselves heen ordain- ed, is the securing of a succession of pious, zealous, and capa- hie teachers in the church of Christ. This being indisput- ably the case, that particular society wlii( h adopts the wisest and most efficient measures for this purpose, does In this rcspec t most fully answer the intentiotj of our Lord in instituting the gospel ministry. We sliall not, here enter on the invidious task of comparing the diflerent denomina- tions of christians among us, an«l endeavouring to ascertain which among them all has adopted measures most mark- ed by wisdom. This we had rather leave to the judgment of others. But it will be shown, it is hoped, to the satis- faction of every reader, that the measures adopted by the Presbyterian cliurch to secure a succession of able ami 132 [no. II. 32 faitliful ministers of the New Testament, are not so defec- ti\e H8 to vitiate their proceedings and nullify their ordi- nation. Pievionsly, however, it may be remarked that a minis- ter of the ;i;osj)('l sustains two relations — He is a servant of Clirist, and an officer in the church; that is, he is relat- ed to Christ and the church. And in his appointment it is necessary that respect shouhl be had to both these relations: that is he should be admitted to office according to the principles established in the New T* stament, so as to make him a suitable depository of the truth revealed by Christ and ol the interests of liis kin'2:do!n hereon earth; and also an ;',cc*'|)la!)le minister to the faithfiil among whom he is to lalioiir. The first of these iinportant concerns respects ordination; tlie second, installation. On this last we may have occasion to remark in the sequel. Our immediate biisini ss is with ordination. The steps taken by the Pres- bjterian church in this transaction are as follows: The canfiidate for the ministry is licensed to preach on trial; and as a preparation for this licensure, 1. He produces to the Preshytery satisfactory testimo- nials of his gQod moral character, atid of his being a regu- lar member of some particular church. 2. He is examined as to his expiM-imental acquaintance with religion, and the motives wliich influence him to de- sire the sacred office. 3. He is ?'en!;i; (h! t* produce authentic testimonials of his having gone through a I'cguLir course of learning. The ' an iidate having given satisfaction on all these points, is then and not h* fore, taken under the care of the Presbytery. Tiuit body proceeds thus, 4. They try the candidate as to his knowledge of the La- tin language, and of tiie original languages in which the holy scriptures were written. 5. They examine him on the arts and sciences; on the- ology natural and revealed^ and on ecclesiastical history. NO. II. 33] i33 6. And in order to make trial of his talents to explaia and \ indicate, and practically to enforce tlic doctrines of the gospel, the rreshytery requires of him an exegesis, on some commftn head of divinity; a I'rcsbytcrial exercise; a lecture or explication of a portion of scripture; and a popu- lar sermon, or other similar exercises, to be performed at se\ eral successive sessions, till thev have obtained complete satisfaction as to his ri:.TV, liteu.vtukk, and aptness to teach in the churches. All of wliich will more fully ap> pear from the following extract. "The holy sf ri|)tures lequire that some trial be prc»> viously had of those w ho are to be ordained to the minis- try of the gospel, that this sacred office may not be dc« graded, by being committed to weak or unworthy men(«); and that tbe churches may have an opportunity to form a better judgment respecting the talents of those by whom they are to be instructed and governed. For this purpose pi'csbyteries sluill license pr-obatinners, to jjreach the gos- pel; that after a competent trial of their talents, and re- ceiving from thecluirches a good rej)ort, they may, in due time, ordain them to the pastoral office (/»). It is proper and requisite, that candidates applying to the presbytery to be licensed to preach the gospel, produce satisfactory testimojiials of their good moral character, and of their being regnlai" members of some particular church. And it is the duty of the presbytery, for their satisfaction with regard to the real piety of such candidates, to examine them icspccting their experimental acquaintance with religion, and the motives which inllu- cnced them to desire the sacred office (c). And it is (rt) 1 Tim. iii. 6. Not a novice. 2 Tim. ii. 2. And the thing's that thou hast heard of me among many witnesses, the same commit tliou tofaitli- fiil men who sliall be able to teach others also. (6) 1 Tim. iii. 7. 3 John 12. (c) Rom. ii. 21. Thou, therefore, who teachest another, teaohcst thou not thyself? &c. in connection with letter (n). E 134 fNO. II. 34 reconimendpd.tliattlie candidate be also reqiiirid to produce a dipliumi, of butchelor or master of arts, from some col- lege or university: or at least authentic testimonials of his having gone through a regular course of learning. Because it is highly reproachful to religion, and dan- gerous to the church, to intrust the holy ministry to weak and ignorant men (d), the presbytery shall try each candidate, as to his knowledge of the Latin language; and of the original languages in wliich the holy scriptures were written. They shall examine hiui, on the arts and sciences; on theology, natural and revealed; and on eccle- siastical history. And in order to make trial of his ta- lents to explain and vindicate, and practically to enforce the doctrines of the gospel, llie presbytery shall require of him, an exegesis on some common head of divinity; a pres- bytcrial exercise; a lecture or explication of a portion of scripture; and a popular sermon, or other similar exerci- ses, to beheld, at several successive sessions, till they shall have obtained satisfaction, as to his piety, literature and aptness to teach in the churches (e). That the most effectual measures may be taken» to guarVc do not adduce this example because we believe that these deacons were preachers of the gospel; but for the sake of showing, in general, the manner of appointing to office, as practised in the days of the apostles — "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians KO. rr. 41] 141 against tlin Hebrews, bcraiisc tlirir widows won* nc.^lccted in tlio daily ininistr^tioii. Titeii the twelve (ailed tin- inuU titudeot' the disciples unto //tern, and said, It is not reason^ that we shuiild leave the word of God, and serve tables. Whcrelorc, brethren, look ye out anions; you seven men of iionest report, full of the (loly Ghustand wisdom, whum we may appoint over this business. But we will give our- selves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and I'rochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioc h: Whom they set before the apostles: and when they had prayed, they laid their hands on them. And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith." — Acts vi. i — 7. In this case the brethren \\Av\ng looked out seven men ap- proved by them, brought them to the apostles, and t/iey pray- ed and laid their hands on them. One apostle probabh presi- ded as chairm.i nor moderator, and conducted divine service; but the appointment to oflice, after the choice of the people had been made, was the joint act of the apostles. « They prayed and laid their hands on them." The next instance that occurs is recorded in Acts xiii. 1 — 3. Now there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon that was railed Niger, and Lucius of Gyrene, and Manaen which had been brought up with Herod the tetrarch, and Saul. And as tiny ministered to the Lord and fasted, the Holy Ghost said, separate me Barnabas and Saul fop the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. F 142 [no. II. 43 Some may perhaps suppose, because Barnabas and Saul liad itt lore been employed in preac hing, tliat there was no ordination here. But it ought to be understood that al- though they had been called immediately by God to preach the gospel, they had not been, as far as appears from the re' (»rd, designated to that offi( e by any rite performed by men. I hej preached only to their own countrymen. And it seems to have been quite a common case, as soon as any one was made to feel the saving power of the gospel, and know the preciousncss of Christ as a Saviour, for him to pro( laim what he knew and felt to his friends and fellow- citizens. Rut here was a new case: two men were to be set apart for a sperlal work, to be sent as missionaries to the Gentiles— And tlieii it was the pleasure of the Holy Spirit, that they should be ordained, or appointed tn their office in the way intended for peipetuity in the church. Besides, there was at the command of the Holy Spirit, a setting apart to a particular work, there was fasting, there was prayer, and the laying on of hands — and if these do not constitute ordination, what does? Hammond, Light- foot, Taylor, and many others acknowledge that here was an ordination. But it was performed by the ministers in Antioch, by Simeon, Lucius, and Manaen. As we should say, they cojistituted the presbytery that officiated on this occasion. And we think this a strong case in point, to jus- tify presbyterial ordination. In Acts xiv. 23. It is recorded that Paul and Barnabas, returning to Lystra, Iconium, and Antioch in Pisidia, cities which they had visited in their mission, ordained them elders in every church, with prayer and fasting. The office of ordination was here performed by at least two ]H'rsoiis. We do not contend for any specific number; but for a ]t!uralit}. And for this principle we find sup- port in this passage. 1 Tim. iv. 14 »< Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of KO. II. 43] ^ 143 hands of the prosbytcry." 'J'lius speaks tho npostle I'aui to liis son TiinDtliy, rorifcsHcdly too in ri'lation to Imh or- dination. The GiTck woi-d for presh7jt r?/ YlneGGvrepiov (Prcshuterion) orctii'S in two other passaqos of the New Testament. Luke xxii. 66. And as soon as it was day the elders of t/ie praple (in (ireck the eldership of the people, tlie preshUer}) and the ( hief piiests and the srrihes eanic to,a;ether. ^c Acts xxii. 5. As alsi> (he hiii^li pf iest doth Lear me witfiess, and all the estate of tfu- elders, f^r. ((irrek, the \Nh(de |)resl)} tery,) In tlicse two plar(s, it means the ni minis of the great Sanhedrim, whicli sat in Jernsalern. Tliis was entirely a Jewish assemhly. In tlie first cited passaj^'e. it njeans the roI|(\ge of prcshyters in tlie clmrr li, whose oflire it was to j^over-n the churrli, to teach, to ad- minister sacraments, to ordain ixr. This is tlie usage of the tei'in in the writings of the fathers, as is alnindantly proved hy Stiici-i' in liis Tliesaurns Ecdesiasticus, and Uj Yitringa in his honk De Veteri Synagoga^ to whiis is according to a prediction of Jeremiah iii. 15. ** And Iwill give you pastors according to mine heart, which shall feed you with knowledge and understanding. Eph. NO. If. 51] 151 iv. U. And he cjavo some, pastors and toachcrs; for tlic pprfecting oC the saints," kc In conformity to this, ministers are frequently exhorted in scripture to feed the flock of God. See the passages before quoted Acts xx. 28. 1 P.«t. V. 2. . 3. As he serves Christ in his church, he is termed min- ister. 1 Cor. iv. 1. "Let a man so account of us, as of the min- isters of Christ, and stewards oftlic mysteries of God. 2. Cor. iii. 6. Who also hath made us able ministers of the New Testament. 1. Cor. iii. 5. Who then is Paul, and who is Apollos, but mimsters by whom ye believed, even aa the Lord j^ave to every man.'* 4. As it is his duty to be !2;rave and prudent, and an ex- ample of the flock, an(tto govern well in the liousc ami kingdom of Christ, he is termed presbyter or elder. 1 Pet. V. 1, 2. "The elders which are among you, I ex- )jort who am also an elder, and a witness of the sufferings of Christ, and also a partaker of tlic glory that shall be revealed; feed the flock of God wliich is among you, &c. Tit. i. 5. For this cause left 1 thee in Crete, that thou shouldest set in order the things that are wanting, and or- dain elders in every city,*' &c. Sec also, 1 Tim, v. 17, 19. and many other passages. 5. As he is the messenger of God, he is termed the angel of thecljurch. Rev. ii. 1. " Unto the angel of the church of Ephesus write, these things &c, ver. 8. And unto the angel of the church in Smyrna kc, ver. 12. And to tlie angel of the church in Pergamos" cScc. See the addresses to the seven churches, and comp. Rev. i. 20. 6. As he is sent to declare thcwillof Godtosinncrs, and to beseech them to be reconciled to (iod through Christ, he is termed ambassador. 2. Cor. V. 20. "Now thenweaream&rtS.sf/Jor.s for Christ, as though God did beseech you by u*?: we pray you in 152 [no. 11.52 Christ's stead, be ye reconciled to God. Eph. ri. 19, 20. That I may open my mouth boldly, to make known the mystery of the gospel, for which 1 am an ambassador in bonds; that therein I may speak boldly, as 1 ought to speak. 7. As he dispenses the manifold grace of God, and the ordinances instituted by Christ, he is termed steward of the mysteries of God. Lukexii.42. « Who then is that faithful and wise steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season? 1 Cor. iv. 1, £. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is require;! in stewards, that a man be found faithful." JSow it will not be pretended that all these words express different permanent offices in the church; that is that there is one office of bishops, another o^ pastors, a third of mmis- ters, a fourth (t^ presbyters, a fifth o{ angels, a sixth of am- hassadors, and a seventh of stewards. But the true account of this matter is given in the quotation made above — name- ly, these various terms express the various duties of one and the same offirer. In this, if we mistake not, our bre- threti will agree with us, with one exception. The bishop is supposed to be an «»ffice.r of a distinct and superior order in the church. And the power of ordaining is thought to be exclusively in him. This makes it necessary that we should enquire a little more particularly into the reasons •why the Presbyterians hold the sentiments stated above. But here we remark, that we are entirely willing that our brethren should manage their affairs in their own way. If tliey think that it is expedient to acknowledge a superior order distinct from presbyters, we have no objection. All that we aim at is to show^ that the order of the Presbyte- rians on this subject is consistent with scripture, and for this reason we proceed to enquire into the vo. ir. 53] 15S OFFICE or A SCRIPTURAL BISHOP. The Greek word rendered bishop (EnuJxoTio^, episkopos) is used in tlie Septuagiiit as the .t^ciural title of all those who sustain the management of any business; so that the prefect or principal person to whose care the administra- tion of any affair is committed, is called a bishop. Ex- amples are numerous. The reader who understands Greek, and has a copy of the Septuagint may consult the follow- ing passages. Num. xxxi. 14. Judgos ix. 28. 2 Chron. xxxiv. 12, 17. Nehem. xi. 9. 14. The word is used with the same latitude by the profane Greek writers. J'hus, those who presided in the public games, were called bish- ops; generalsof armies, were so called; persons sent, eve- ry year, by the Athenians into their colonies to insjiect their affairs, were thus denominated. The word is deriv- ed from sTtKJxoTiECi episkopeo to inspect; and might be ren- dered inspector or overseer. Hence its a|)plication, in the New Testament. It is there used to signify the princip.il officer in a christian church; or as we express it, the pastor of a congregation. That this is its use in the New Testament, appears from the following passages. Acts XX. 28. "Take heed therefore to yourselves, and to all the flock, over which the Holy Ghost hath made you orerseerSf (bishops, emaxoTwg) to feed the church of God, which he hath purchased with his own blood." This is the first time of using the word bishop in the New Testa- ment. In a former part of this chapter we read that Paul, hastening to Jerusalem, arrived at iNIiletus, and sent to Ephesus for the presbyters of tlic church. On their arrival he addresses them in a most solemn and affectionate exhor- tation, a part of which has been quoted above. It is ob- vious to remark here, that the same persons wlio in one place are called pi-esbyters or elders, arc in another term- ed bishops. This is too plain to be denied; and accordingly it has been conceded, that the word bishop is used in the 154 [no. II. 54 New Testament to designate tlie ordinary pastors of a church. But it is said that the dispute is not about names but things; that these persons were not bishops in the sub- sequent use of that term; and that there was, and there ought to be a distinction of order in the ministers of the gospel. Certainly we have no disposition for logomachy; we never dispute about words. It is granted then that there was a distinction between the apostles, and the ordi- nary and perniani'iit pastors of the church. But we deny that the a])ostlcs had any successors in their apostolical of- fice; that is any successors as to those particulars in which this distinction consisted. And wo only ask our readers to take their bibles, and ascertain for tliemselves, what were the distinguishing marks of the apostolical office. It will then be seen that they could not possibly have successors in this respect. But let us examine the words of the apostle Paul in the passage before us, " Take heed" saith hey ** to yourselves, and to all the flock over the which the Holy Ghost hath made you bishops'* — to do what? Our translation has it, *' to feed the church of God." The Greek word here is (TtOLUOLVSLV poimaincin,) the true import of which is to be i\s( ertained. It is derived from TtoifXYiv (poimen) a shep- herd. Now we know that it is the office of a shepherd to direct and control^ as well as to feed his flock. When Paul then exhorts the bishops of the church of Ephesus to act the part of shepherds to the church of Ephesus, he implies much more than preaching and administration of the sa- craments. He plainly includes direction and government; and tliis will appear from the usage of the word in the sa- cred writings. Matt. ii. 6. "And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thre. shall come a governor, that sliallrnle my people Israel," {oarig TtOLfiavh tov^xmvim tov Icrpari/l ostis poimanei ton laon mou ton Israel.] NO. II. 55] 155 This is a prophecy of the Messiah. It is declarative ol' his office as king of his people, and the word here has al- ways been understood to imply the exercise of authority. Joljn xxi. 16. Feed luy sheep. [Tloifiaivs ra 7tpo6*aTa |ua. Poimaine ta probata inoti.] This is a command given hy our Saviour to tlie apostle Peter. It enjoins tlie re~; [rpiskopountes] per- forming the office of bishops. If, then, it is a part of the 156 [no. II. 56 office of a bishop to rule in the church, the word which we are now considering has thut signification; and b)^ tlie same reasoning it appears, that those who are here called presbyters are invested with episcopal authority in the churcht's to which they are called. For what is a bishop to do, but act the part of a bishop? Rev. ii. 27. << And he shall rM/e(not^mPoimanei) them with a rod of iron. Rev. xii. 5. And she brought forth a man-child, who was to rule [IloLfiaveiv^ all nations with a rod of iron." Rev. xix. 15. Precisely the same form of ex- pression. This word occurs very frequently in the Septuagint in the same sense, in which it is used in the passages just ad- duced. The reader, that we may avoid as much as pos- sible quotations in Greek, is referred to 2 Kings v. 2, Micah vii. 14, Ps. ii. 9, Ezekiel xxxvii. 23. This usage is quite common in the profane Greek wri- ters. Indeed when applied to men in office, and intended to express the exercise of official duty, it generally if not universally has this signification. The same remark ap- plies to the substantive [Tloiiiriv. Poimen] usually render- ed shepherd. Homer very frequently calls kings and gen- erals of armies. IIoi^vEg [Poimenes.] Apt'ttFTCt Tf 7toifA£va Tuaav. II. a. v. 263. Dryas the king [shepherd] of the people. Authorities in very great numbers might be adduced from many of the best Greek writers to the same eflfect. But it is unnecessary. When therefore the apostle calls the presbyters ot the Ephesian church bishopSf and direct- ing them in the exercise of their official duties, says that they must take heed TtocfiouvsLV tnv exxhratjOLVf are we not warranted to assert that he enjoins it on them to govern as well as to teach? Surely no one, who has considered the examples above cited, will deny it. But the presbyters addressed by Paul, were not diocesan bishops — they were NO. ir. 57] 157 bishops of the church of Ephesus. They were the ordina- ry, standing olUccrs of the church, liie scriptural bishop, tlicn is the pastor of a particular cliurch. Tlie word bishop next occurs. IMiil. i. 1. "Paul and Ti- niotheus, servants of Jesus Christ, to all the saints in Christ Jesus at Philippi, with the bis/iups and dea( ons." il<*re it seems obvious tliat the ordinary, standing olliiers in tho churcii, arc addressed by the apostle. These are bishops f and deacons. For the office of a scriptural deacon, the reader is referred to Acts ri. And as for the bishops of Philippi, we are authorised in saying that they were men in the same ofRcp with those mentioned Acts xx. 28, the passage just considered. The place in which we next find the word bishop is 1 Tim. iii. 1, 2. Here it oce character of a deacon: No inter- mediate office is even hinted at. It is just the same case with tiiat. in the salutation of the church-officers at Philip- pi. In both, St. Paul s|)eaks onl,v of bishops and deacons. This strengtiicns our argiitnent, that the scriptural bishop is the pastor f)f a particular church. The word bishop next occurs. Tit. i. 5 — 7. "For this cause left I thee in Crete, that thou shouldest set in order the things that arc wanting, and ordain eldkks in every city, as I had appointed tlice; if any be blameless, the hus- band of one wife, having faithful children, not accused of riot, or unruly: for a iiisiiop must be blameless, as the steward of God, n'»t self-willed, not soon angry, SiC." !So\y it has often been remarked that here, again, the saunj H 158 [no, ii. 58 oftlcer of the church is in one place called an elder, and in anntlhr a bishop. Otherwise the apostle must reason very strangely. Suppose a political writer should say, "Ap- point in every A'lsU'ict judges who ar«^ blameless, temperate &c., because a governor ought to be blameless &c." Would it not be thought that, in the latter part of the sentence, he had forgotten the beginning? Surely then the scriptural bishop is, in the judgment of Paul, the same with the pres- byter. And, as the apostle directs that these presbyters or bishops should be ordaint'd in every city, so he lets us see that they are the ordinary pastors of the church.* Tfie word bishop is used only once more in the sacred writings; and that is in 1 Pet. ii. £5. ♦♦For ye were as sheep guing astray; but are now returned to the shepherd and bishop of souls." Here our blessed Lord and Sa- viour, Jesus Christ is intended. Of course this text does not belong to the subject now under consideration. Tims it ajjpears tliat the term bishop occurs only five times in the New Testament, namely Acts xx. 28. Philip, i. 1. 1 Tim. iii. 2. Tit. i. 7. 1 Pet. ii. 25; that in four in- stances it means the ordinary pastors of the church; and that in two out of these four, the words, bishop and pres- byter are used synonimousiy. Let the reader now recol- lect that our enquiry is into the office o£ a. scriptural bishop, and let him decide for himself. Or let him read again the extract from the constitution of the Presbyterian church, on tliis subject and say whether that part of our polity is not sustained by the scripture. But now for tlie use of all this — If any of our brethren suppose that the agency of a bishop is necessary to impart * Christian churches were almost universally planted in cities in the beginning of Christ's religion. And these were for a lon,-r time the strong holds of Christianity. As it gradually gained sti'ength, the inha- bitants of the cities, who continued idolatrous, retired into the country, nnd settled in villages — Hence they were called pagans, from^a^a7?ws one who lives in a pa^us or village. We see the reason, then, why the apostle directed Titus, " To ordain elders in every city." NO. II. 59] 159 validiiy to ordinalion; then our ordination ou.e:ht to he jlc- knowlcilged as scripturally valid, because it is ptMlMini- ed by a number of sucli bishops as we find dosnib.d in the New Testament. On tliese grounds then we rest our claims— our ordination is administered by a presbytery, and our presbytery is composed of such bishops as we read of in the writin.c;s of Paul. Our statement conrernin.e; the ofliceofa scriptural bish- op, is confirmed by the writings of the ancients. As far as we have been able to learn, the charge of a bisliop was, in the earliest times,expressed by the Greek word TXapoixla, parish, and not by hoix/iaL<; dioccss. Thus we read of zia^ma Avriox'^\aq, the parish of Antioch, of the pam/i of Alexandria &c. And universally, the word signified, among the Greeks, the church that lived in one city, and was under charge of one bishop. In the epistles ascribed to Ignatius, every passage that has any bearing on this subject shows that the bishop intended by him was a pa- rochial bishop. Thus he frequently speaks of the bishop and his charge being assembled in the same place, of their joining in the same prayer, of their partaking of the eucha- rist at the same altar, of the people doing nothing in the absence of the bishop— Nay he says, " That he who docs any thing without the bishop's privity, does the devil a service," so that baptism or a love feast must not be cele- brated without the bishop. Again he exhorts the bishop of Smyrna to be the common guardian of the widows in his church; to assemble his congregation often together; to en- quire for the absent liy name, and not to overlook the men- servants and maids; and many things of tlie same kind, which show that the bishop, as was said, was a parochial bishop, or pastor of a particular church. Manv more evi- deuces might be produced from the earliest writers of the church, to prove that the office «« first in point of dignity and usefulness," was designated s Lord.'* according to that of Ananias, The God of ovrfaln, f. hath chosen thee, that thou shouldest know his will, and .%-. >■ that just one, and shouldest hear the voice of /jf.>! mouth; fo thou shall bear witness unto all men of what thou hast seen and heard. It was needful also that an apostle should he endowed with miraculous gifts and graces, enahling him hoth reas- sure his authority, and to execute his ollice; whi rer>re St. Paul calleth these the marks of an apostlr, the whi
  • tiicmselves in autiiority, pri- viletlges, or gifts. For who knoweth not (saith St. Aus- tin) that principate of a|)ostleship to be preferred before any episcopaty? and the bishops (saith Uellarmine) have no part of the true apostolical authority." [Barrow's Treatise of the Popes Supremacy. Works. Vol. I. pa. 594, 5.J We have made so long an extract, because it is believed that this state ment is correct, and these arguments unan- swerable. We quote from this most eminent episcopalian, because we love to point out instances in which brethren of that denomination fully agree witli us. The apostles then had no successors in the apostolical olficc. All the perma- nent authority possessed by any officers of the church was transmitted by them (if there was any transmission at all) to the ordinary pastors or bishops uf particular churches. In them, tlicn, the power of ordination was vested — And now, a parochial bishop possesses really all the power of this sort that any man has ever possessed, since the death of the apostles. We are j)ersuaded that the view which has been given by us of ihc nature of ordination is correct. And we are glad of an opportunity of showing that wc are not 8i'ig;ilar in our opinion, by the following extracts from an able and learned writer, into whos>e work we have been looking since the former part of this essay was written. It is a mistake to suppose that " the ordainers give the power to the person whom they ordain — the power is de- rived from Christ, and Hows from his charter that consti- tutes the office, and describes the qualifications of those that shall be admitted to discharge it. And the ordainers no more give that power, than the recorder gives the lord- mayor his power, when he invests him in his office, or the lord-chancellor gives any officer of state his jjower, when he sets his seal to his patent. This plainly shows that th» ordainers, only for order's sake, recognize the authority 164 [no. n. 64 which the rhai'ter of Christ conveys to the person ordained, upon hisbeini^ (jualified for the office, consenting to under- take it, and being [by the election of those he is to minister to, if he take a particular flock as his charge] called to it. — Tlie ordained person is, doubtless, authorized and obliged to all parts of the ministerial function. I would gladly know thtn from whom he derives that authority, and by whom that obligation is laid upon him. If he derive that authority and obligation from the charter of Christ, [as the Mayor of a Town Corporate derives his authority from the royal charter] then the ordaincrs have no more to do than to judge of his qualifications; and upon his consent, to give him a solemn admission to the exercise of the office by fast- ing :ind prayer, and imposition of hands, [as the Recorder invests the Mayor.] If he derive his authority and obliga- tion from tlie ordainers, he is then properly their minister, acts by a commission derived from them; so that 'tis the bishop's letters of oi'di nation, not the charter of Christ, that give him his authority. But can any minister of Ciirist satisfy himself with deriving his authority from no higher source than his ordainers?" To tills it has been objected, " If the ordainers only re- cognize the authority, which the (barter of Christ conveys to the person ordained, this seems a full commission to preach without ordination. And there is no reason why the person should be hindrcd fi'om putting his authority in execution, because some will he so rtlVactory as not to re- cognize it." It is answered, " lie that hath all the quali- fications requisite by thechartei* for the ministerial or pas- toral otiicej he whose qualifications are approved by other pastors, who arc the most proper judges of them, and [if he be ordained to a particular flock] by the people whom he is to take the oversight of; he who voluntarily devotes himself to this sj)ecial service of Christ, is by him actually authorised and obliged to the office. But he is, by the same charter, obliged not to enter on the actual exorcise of it. NO. n. 65] n>5 witlioiit tl)e solemiiihi u[' public prayrr nu(\ fasting to rcroru- mend his labours to the blesNiiig of (iod, and imposition of hands in order to the |)nblic rcroj^nition of this authority in the faro of the. < huj( h; whenever this solemn iuauj^ura- tion ran he had; and till then he is not a minister in for o ecclesjje, nor to bo received and ret^arded and obeyed as surh. 'Tis the like case as in Baptism; he that was an in- fid'l, hut be( omes a sincere convert to the christian faith, 18 ill the estimate of Christ a real member of his church, and has a rij^ht to the privileda^es of it: And his baptism dues »y)t ffive, but sujipose that ri^ht, and solemnizes his admission into the chur( h. Rut the rhurch is not oblij^ed to own him as a meinlie!- till he is baptised; an|ii)rtion, accord- iiip^ to his own en{j;a,c:rtuonts, or the lules of that church* to all its necessary cxpences. >Vhen tlie votes arc taken, if it appear that a great pro- portion of the people are averse fronj llie candidal'-, who has a majorily of votes, and cannot be induced to C(»ncur in the call, the assistint^ njinister sliall endeavour to dis- sQade the congre,c;ation from prosecuting it further. But if tlie people be nearly, or entirely, unanimous; or if the majority shall insist upon their right to call a minister; then in that case, the minister aftei using his utmost endea- Tours to ])ersuade thecotigregation to unanimity, shall pro- cectl to draw a call in due form, and to have it subsi ribed by the electors; ceitifying, at the same time, the nunilter and circumstances of those who do not concur in the (all: All which proceedings shall be laid before the presbytery, together with the call. When a call shall be presented to any minister or candi- date it shall always be viewed as a sufficient petition from the people for his instalment. The acceptance of a call, by a minister or candidate, shall always be considered as a request, on his part, to be installed at the same time. And when a candidate shall be ordained, in c<»nsequence of a call from any congregation, the presbytery shall always, at the same time, ordain and install him pastor of that con- gregation." Form of Government, chap. xiv. sec. i. iii. iv. vi. The right (d"cln)ice, from the very nature of the case, is inherent in the peojde. As we have before remarked, it seems necessary for their edification. The exercise of it is essential to the enjoyinvnt of religious liberty. And it may be reina( kcd in passing, that this important principle of I'resbyteriaiiisni has pioduced great efTect in the world. This is one reason, why this form of Christianity has so generally been odious in monarchichal governments; and 168 [U6. II. 6d has met witli such opposition from the nobility and privi" leged orders. They never would rest in Scotland, until lay patronage was introduced; and tliis hrouglit aliout the se- cession from the national Kirk; hy whirh she lost many of htr hfest mcmhers. But on this, we siiall not dwell. It seems clear from various jiassai^es of scripture, that ih the beginning, the people chose their own pastors. Thus they are fre(juentiy charged to try the spirits — to beware oj false propfiels, — to take heed of what they hear. It is admit- ted that this proves the right of private judgment. And it has beeii asked vvitii \Vivy gieat force of reasoning; «« Does not the right ofjudging in thirigs of religion ne- cessarily imply not only a nght, hut a duty also, of ai ting Jigfeeably to that judgment; or in other words a rigiit of choice? For why must a man examine? That he may have, perad venture, the guilt and mortihcaton of Combatting his .own conscience, and acting c«)ittrary to his sense of things? What an absurdity were this? If the ciiristian laity were to try the spirits, and to examine and weigh the doctrine their pretemlcd pastors taught, then, surely, they had a right to reject as their spiritual guides those pastors whom they found witliout the doctrines of Christ, or the guidance Df his Spil'it. Accordingly they are charged^ (Rom. xvi. 17.) To mark them that cause divisions and offences con- trary to the christian doctrine^ and to avoid them.*' The manner in which an a])Ostle was appointed in place tif Judas, Acts i, and the seven deacons were chosen Acts vi, shows that from the beginning the right of the people was recognized. And in Acts xiv. 23, where it i,> said tliat Paul and Barnabas ordained ciders in i^xevy city, the sacred historian uses a word (^eiporovfifJavres) commonly impioyed to express popular elections. Accordingly some Very able critics r< nder the passage thus, "They ordained elders who had been chosen by the people." On this how- ever we shall not insist. That su. li was the practice of the ancient church is evident. Clemens Romanus, a contem- porary of the apostles says, they appointed bishops by the NO. II. 69] 169 consent of the whole church. C^piian says frcriuently, ** Let nutliiiig be dune but by the ronsciit of the people." Aj;ain«» <» (ji)d appoints thai .siKei'dotal ordinations should not be made witliout the consent and assistance of the pet/pie."' He declares that he was chosen^ *" By the favour and vote of the people." And that, ♦• To the i)eople belongs the cl.i\ hen the candidate is to be ordained as the pastor of a ])arlicular coni^regation, the following question shall be ad tied. Are you now willing to take tl;e charge of this congre- gation, agreeably to your declaration at accej)ting their call? And do you promise to discharge the duties of a pas- tor to them, as (iod shall give you strength? The canilidale ha\ ing answered these questionn in the affirmative^ the moderator shall demand of the people: 170 [no. it. 70 Do you, the people of this congregation, continue to pro- fess your readiness to receive , whom you have called, to be your minister? Do you promise to receive the word of truth from his mouth, with meekness and lovej and to submit to him, with humility, in the due exercise of discipline? Do you promise to encourage him in his arduous labour, and to assist his endeavours for your instruction and spi- ritual edification? And do you engage to continue to him, while he is your pastor, that competent Wdrldly maintenance wliich you have promised; and whatever else yf»u mav see needful, for the honour of religion, and his comfort among you? The people having answered these questions, in the affir- mative, by holding up their ri.2:ht hands, the candidate shall kneel down, in the most convenient part of the church: Then the presiding bishop shall, by prayer, and with the laying on of the hands of tlie presbytery, according to the apostolic example, solemnly ordain him to the holy office of the gospel ministry. Prayer beinir ended, he shal rise from his knees: and the minister who presides shall first, and afterwards all the members of the presbytery in their order, take him by the right hand, saj'in.a:, in words to this purpose, " We give you tiie right hand of fellowship, to take paj't of this ministry with us." After which tiie min- istei" presiding, or some other appointed for the purpose, shall give a solemn charge in the name of God, to the new- ly ordained bislioj), and to t!ie people, to persevere in the discharge of their mutual duties: and shall tiien, by pray- er, recommend them both to the gi'ace of God, and bis ho- ly keeping; and finally, after singing a psalm, shall dis- miss the congregation with the usual blessing. And the presbytery sliall duly record the transaction." Form of Government, chap. xiv. sec. x. xi. xii- If the reader will recollect now t'lc ])revious examina- tions and trials, to which the candidate for the ministry is subjected, and consider those which he undergoes on this NO. II. 71] 171 solemn occasion, it will not be doubted but tbat the Pres- byterian church is attentive to the great object of training men by suitable discipline for the ministry of the (gospel. And surely, we need not now repeat onrars;iimrnts ti> prove that iliis solemn investituic perlornicd I)} a number of scrip- tural bishops assembled in presbytery, with the laying on of hands, atid |)rayer, is a vali l!ie title of governments: and of those wiio rule well; but vliat was forbiildon, aud what was \AVf,^ "fill to be flone. Kor wljeri, partly by thiir captivity, and ** partly tbrougli incn-ase and trallicU, tliey were dispers- ** ed ill considerable bodies tbroiigh divers regions of the *< world, it was necessary that they should have gaveriwrs <♦ or magistrates, to keip tliem in their duty, and judge of "(riniinal causes; and also J?«W'jw t'» teach tl»eui the law, « and the traditions of tl»cy* fathers. The frst were or- <«dained ad jttdicandum, sed non ad docendum de licitis et **vetitis, i. e. to judge, and govern, but not to teach; The ** seconds ad docendum, sed nou ad judicandunit i. e. to teach ** but not to judge ar govern. And these the Apostle hei-e *' declares to be the most honourable and worthy of the «< chiefest reward. Accordingly, the Apostle, reckoning <« up the offices, God had appointed in the Church, placeii " teachers hefoi-e governments. 1 Corin. xii. 28. V '.* The next passage of Scripture which affords a warrant for the office of Ruling Elder is to be found in Ramans xii. 6. 7. 8. Having then gifts, differing according to the grace given to us; whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our min- istering; or he that teacheth, an teaching; or he that exhort- eth, on an exhortatioTi: he that giveth, let him do it with sim,- plicity; HE THAT RULETH, 7f'///t diHgeiicc; he that skewetk mercy, with cheerfulness. With tiiis j)assage may be con- nected another, of similar character, and to be interpreted on the same principles. I mean the following from 1 Co- rinthians xii. 28. God hath set some in the Church, frst Jipostles, secondarily Frophets, thirdly Teachers, after that miracles, then gifts of healings, helps, governmknts, diver- sities of tongues. In both these passages, there is a refer- ence to the differentoffices andgilts bestowed on the Church, by her divine King and Head; in both of them there is a plain designation of an office for ruling ov government, dis- tinct from that ofteaching; and in both, also, this office evi- dently has i) place assigned to it bclorv that o^ Pastors anil K 174 [no. ir. 74 Tmc/iers, This office, by whatever name it may be called, and however its character may be disguised by ingenuity, is, to all intents and purposes, the same with that which Presbyterians distin,5uish by the title o^ Ruling Elder. Let us now proceed to inquire what the Fathers say con- cerning this class of Church officers. In the Gesta Purgationis GfEciliani ef. Fellcis, we mee<; with the following enumeraticMi of Church Officers, Pres- byteri, Diacones et Seniores,\. e. <« The Presbyters, the Dea- cons and Elders." And a little after it is added — *< Adhi- *' bite conclericos et scniores pkbis, ecdesiasiicos vivos, et in- •'< quirant diligenter qme sint istm diasentiones,''^ i. e. " call <« the fcllow-clergymeii, and Elders of the people, ecdesias- •* tical men, and let them inquire diligently what are thcso «• disseiilions." In tiiat assembly, likewise, several letters were prod(!ced and read; one addressed Clero et Semoribus, i. e. •« to the Clergyman and the Elders,*" and another, Clericis et Seniorihus. i. e. «* to the Clergymen and Elders." Now I ask, what can this language mean? Here is a class of men, expressly called ecclesiastical men, or Church officers, who are styled j&We/'s, and yet distinguished from the cler- gy, with whom at the same time, they meet, and officially transact business. If tliese be not the Elders of whom we arc in search, wc may give up all rule of evidence. Cyprian, in his £9th Epistle, directed " To his brethren, "the Presbyters and Deacons," expresses himself in the following term: *' You are to take notice that 1 have ordained Saturus a <* reader, and the confessor Optatus, a Subdeacon; whom •• wc had all before agreed to place in the rank and degree " next to that of the clergy. Upon Easier day, we made ",one or two trials of Satiwvs, in reading, when we were << approving our readers before the teaching Presbyters; and •' then appointed Optatus from among the readers to be a ^Headier of the hearers." On this passage the Rev. Mr. Marshall, the Episcopal Translator and Commentator of NO. II. 75] 175 Cypriau^ remarks— « ft is liciire, I think, apparnit, that "all I'rcshyters wort- not teachers, hut assisU-d the liishop **iM other parts of his olHcc." And Jiishi))) »//, another Editor and Commentator on Cyprian, ninarkson thesamc passage in the followini? words: «• Inter I'rcshyteros rec- •« tores ct iloctorc^ olim distirixissc vidcter diviis Paulas, 1 *' Tim. V. 17." i. e. ♦» St. Faiil appears to have ma(h- a dis- **tin( tion, in ancient times, between Teaching and Haling ''Elders, in 1 Timothy \. 17." lit re two learned Kpis( (»piil Divines cxpliritlv acknowieilge the distinction between Teaching and liuling Elders, iu the Primitive Church; and one of them, an eminent liishop, not only allows that Cyprian referred to tliis distinction, but also quotes as an aulliority for it, the principal text which Presbyterians adduce for the same purpose. Hilary (frequently railed Jmhrose') who lived in the 4th century, in his explication of 1 Timothy v. 1. luis the fol- lowing passage—*' For, indeed, among all nations old age *< is honourable. Hence it is that the Synagogue, and af- "tcrwards the Church, had Elders, without winjse counsel "nothing was done in the Church; which by what nogli- " gence it grew into disuse 1 know not, unless, perhaps, bv ** the sloth, or rather by the ;)?•/vlio use all the modes of service that obtain amonjEj cliristiajis. While we hold these sentiments, wc believe that general principles respecting divine service are laid down in scrip- ture which all ought to adopt, a!id apply in the best man- ner possible. Now our object is to show that the Presby- terian church has so adopted and a|)i)lied these principles, that their manner of worship ought to be acknowledged as scriptui'al, by their brethren of diflerent denomitiations. One fundamental maxim rjf scripture is, *< That all things be done decently and in order;" and this for the purpose of promoting edification. To show the attention that ha« been paid to this subject, we give the following extracts from The Directory for the woniltip of God in. the FresbijtC' rian church in the United States of America, Of the Scniclijivution of the Lord's Day. " It is the duty of every person to remember the Loid's day; and to j)repare for it, bel'orc its approach. All world- ly business should be so ordered, and seasonably laid aside. 180 £no. II. 8€ as that we may uot be hindered thereby from sanctifying the sabbath, as the holy scriptures require. The whole day is to be kept holy to the Lord; and to be employed in the public and private exercises of religion. Therefore, it is requisite, that there be an holy resting, all the day, from unnecessary labours; and an abstaining from th«)se recreations, which may be lawful on other days; and also, as much as possible, from worldly thoughts and con- Tersation, Let the provisions, for the support of the family on that day, be so ordered, that servants or others be not impro- perly detained from the public worship of God; nor hin- cjered from sanctifying the sabbath. Let every peri^on and family, in the morning, by secret and private prayer, for themselves and others, especially for tiie assistance of God to their minister, and for a bles- sing nj)on his ministry, by reading the scriptures, and by holy meditation, prepare for communion with God in his public onlinaiices. Let the people be careful to assemble at the appointed tiine; that, being all prpsent at the beginning, they may mute, with one lieart, in all the parts of public worsliip; and let none unnecessarily depart, till after the blessing be pronounced. Let ti.e time after the solemn services of the congrega- tion in public arc over, be spent in reading; meditation; repeating of sermons; catechising; religious conversation; prayer for a blessing upon the public ordinances; the sing' ing of psalms, hymns, or spiritual songs; visiting the sick; relieving the poor; and in performing such like duties of piety, charity and mercy. Of the Assembling of the Congregation, and their behaviour durins; Divine Service, When the time appointed for public worship is come, let the people enter the church, and take their seats, in a de- cent, grave, and reverent manner. NO. If. 81] 181 In time of puhlir worship, let all the people attend with gravity iind irvoreiuc; lorbfarina; to read any thiiiic, ex, cept what the minister is then reailini? or citinj;; alistain- ins; from all whisperin.i;s; from salntations of persons pre- sent, or comint^ in; and from .y;azinp; about, sleepin,^, smi- ling, and all other indecent behaviour." Directory, Chap. I II. These are long extracts; but the importance of the sub- ject justifies their insertion. The various parts of divine worship, using the phrase in its custf»mary sense, arc rendhig the scriptures^ singing the praise of God, prayer , preaching, and the administration oj the sacraments. Concerning the two first of tliese, we shall only quote the Directory; to show what is required. — As to practice there is no dispute. Of the public reading of the Holy Scriptures. '< The reading of the holy scriptures, in the congjega- tion, is a part of the public worship of God, and ought to be performed by the ministers and teachers. The holy sci'iptures, of the Old and New Testament, shall be publicly read, from the most approved translation, in the vulgar tongue, that all may hear and understand. How large a portion shall he read at once, is left to the discretion of every minister: however, irj each service, he ouglit to read, at least one chapter; and more, when tlie chapters are short, or the connection requires it. He may when he thinks it expedient, expound any part of what is read; always having regard to the time, that neither read- ing, singing, praying, preaching, or any other ordinance, be disproportionate the one to the other; nor the whole rcn^ dcred too short, or too tedious. Of the Sing'ng of PsalmH. It is the duty of Christians t'» praise (iod, by singing psalms, or hymns, publickly in the church, as also private^ Iv in the familyt I. 182 [no. II. 82 In singing the praises of God, we arc to sing with the spirit, and with the understanding also; making melody in our hearts unto the Lord. It is also proper, that we cul- tivate some knowledge of the rules of music; that we may praise God in a becoming manner with our voices, as well as with our hearts." — Chap. ill. IV. In relation to prayer, we have several things to observe, which we wish our readers particularly to regard. But first we must make another long extract for the purpose of letting our brethren see the directions given as to this part of public worship. Of Public Prayer. ««Thei), after singing a psalm, or hymn, it is proper that, before sermon, there should be a full, and comprehen- sive prayer. First, Adoring the glory and perfections of God, as they are made known to us in the works of crea- tion; in the conduct of providence; and in the clear, and full revelation ho hath made of himself in his written word. Second, Giving thanks to him for all his mercies of every kind, general and particular, spiritual and temporal, com- mon and special; above all for Christ Jesus his unspeaka- ble gift: and tlic hope of eternal life through him. Third, Making iifimble confession of sin, both original and actual; acknowbdging. and endeavouring to impress the mind of every worsliipper with a deep sense of the evil of all sin, as siieli; as heing a departuic fr(»m the living God; and also taking a particular and affecting view of the various fruits wliirh proceed from tliis root of bitterness: — as, sins against God. our neighbour, and ourselves; sins in thought in word, and in i\v^{\; sins secret and presumptuous; sins accidental and habitual. Also, the aggravations of sin; arising from knowledge, or the means of it; from distin- guisliing mercies; from valuable privileges; from breach of vows, &c. Fourth, Making earnest supplication for the pardon of sin, and peace with God, through the blood of NO. II. 83] 188 the atonement, with all its important and happy fruits; for the spirit of sanctification, and abundant supplies of the grace that is necessary to the discliarjjje of our duty; for support and comfort, under all the trials to which we arc liable, as wo arc sinful and mortal; and for all temporal meiries, that may be necessary in our passaejc through this valley of tears. Always remembering (o view them as flowinjj in the channel of covenant love, and intended to be subservient to the preservation and progress of the s|)iri- tual life. Fifth, Pleadinjj from every |ninciple warranted in scripture; from our own necessity; the all-sufriciency of God; the merit and intercession of our Saviour, and the glory of God in the comfort and liappiness of his people. Sixthf Intercession for otiiers, including the whole world of mankind; the kingdom of Christ; or his church univer- sal; the church or churches with which we arc more parti- cularly Connected; the interest of human society in gene- ral, and in that community, to which wc immediately l)e- long; all that are Invested with civil authority; the minis- ters of the everlasting gospel; and the rising generation: with whatever else, more particular, may seem necessa- ry, or suitable, to the interest of that congregation whore divine worship is celebrated. Prayer after sermon ought generally to have a relation to the subject that has been treated of in the discourse; and all other public prayers, to the circumstances that gave oc- casion for them. It is easy to perceive, that in all the preceding directions there is a very great compass and variety; and it is com- mitted to the judgment and fidelity of thcolHciating pastor to insist chiefly on such parts, op to take in nioi-c oi- less of the several parts, as lie shall be led to by the aspect of providence; the particular state of the congregation in which he officiates; or the disposition and exercise of his own heart at the time. — But we think it necessary to ob» serve, that although wc do not approve, aa is well known. 184 [no. II. S4i of confining nnnisters to set, oi* fixed forms of prayer for public worsliij); yet it is t!ie indispensible duty of every minister, previously to his entering on his office, to pre- pare and qiiaiiiV himself fnv tiiis part of his duty, as well as for preaching. He ought, by a thorough acquaintance Mith the holy scriptures; by reading the best writers on th« subject; by meditation; and by a life of coinnuuion with God in secret; to endeavour to acquire both the spirit and the j^ift of prayer Not only so, but when he is to enter on particidar acts of worship, he should endeavour to compose his .spirit, and to digest his thoughts for prayer, that it inay be perfoi'ined with dignity and propriety, as well as to liic profit of those who join in it; and tliat he may not disgrace that important scj-vice by mean, irregular, or ex- travagant effusions."— Chap. V. §. II. III. IV. To tlie spirit and substance of these directions, surely Wo objection will be made. All the parts of prayer are here laid down in their natural order, and with great pro- priety. And wiiile reliance is placed on tiie Holy Spirit in the performance of this, as well as every other duty; there is Mothing to countenance the notion of inspiration. On the contrary, great care is taken that tiiis important service may not be disgraced by mean, irregular, or ex- travagant effusions. Let the reader diligently peruse our <|uotations andjudge for hitnself. We differ on this subject from those who imagine that no previous preparation, no meditation, nor digesting of the subject of prayer is neces- sary; and also from those who think it expedient to use set forms of prayer. But we beg leave to observe that the Directory uses great moderation here. There is not the least intimation that set forms are unlawful — It 'is only said, "We do not approve o{ conjimng ministers to set forms." Tiicy may be used without any breach of Presby- terian order; they are sometimes used, witliout offence. But it is the Haiifation, tfie prescription that is disapprove ed. \^^' do not tiiiuk that the Lord of conscience has bound NO. II. 85] 185 his tlisciples to the use of any pai-tirular woi-.ls in prayer* and therefore wc do not feel hoiiiul to use a fonn. 1. What is called the Lord's Prayer docs not appear to be intended as a form for unvaried and perpetual use; because in two records that arc given of it, there is a variety inciunpatiblc with this notion. This will appear hy a quo- tation. " Our Father wliich art in heaven. Hallowed be thy name; 'Ihs king- dom come; Thy will be done as in hravni, so in earth; dive us day by f/rii/ our daily bre;id; AndforKivi- ns our sins, as we fori^ive ex-cry one that isinJtbtedtons; And lead us not in- to temptatttiTi, hut deliver us from evil."— Luke xi. 2—4. " Our Father which art in heaven; Hallowed be thy name: Thy king- dom come; Thy will be done in earth as it is in heaven. Give u.s this day our daily bread; And forgive us our debts as we forgive our debtors,- And lead us not into temptation, but de- liver us from evil: For thine is the kingdom, and the power, and the fflo- ry,forever. .ime/i."— Matt. vi. 9 — 13. The variations are marked in italics; and on consider- ing them, it appears to us that if our divine master had in- tended to prescribe a particular form to be invariably used, he would have employed in both cases precisely the same words. By not d(»ing this, we think it clearly intimated that the Lord's Prayer was designed for a pattern ormodel, according to which wc are to frame our petitions. Again, in this prayer there is no mention made of the Holy Spirit, nor any direct petition for his influences. Neither are the jjctitions offered in the name, and for the sake of Jesus Christ; according to the command of our Sa- viour doliverert in another passage, (John wi. 23, 24.) " And in that day ye shall ask me nothing. Verily, v«ri- ly, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Jlitherlo ye hare n.^iked no- thing in mij name: ask, and ye shall receive, that your joy may he full." Let the reader consider the remarks that have been made, and the declaration of our Saviour just quoted,- and he will he convinced, we think, that while the, Lonrs Praifcr is a model after whirii wear-, in general, to frame our petitions, it was constructed wit!; a particular adaptation to the disri|)les as Jews, before tlcy were fully instructed as to the nature of Clirist's kitigdom. and lieCorc the church was organized under the christian dispejisation. 186 [Ne. II. 86 The "words used by our Saviour in Matthew, seem to support our argument* " After this maimer therefore pray yc.'* The celebrated Grotius, in his commentary on the place, says *' That Christ did not command the words to be recited: but that thence we sliould take the materials of our prayers." And he assigns this reason; " That though it may be used with great profit as a form, or in the very words, yet we do not read that the aj)ostIcs ever used it so." On the contrary, their prayers, as far as they are record- ed, appear to have been extempore prayers, adapted to the particular occasion. See an example of this in Acts i. 24, 26. We add that the primitive church interpreted these parts of scripture just as we do. Augustine expressly de- clares, "That Christ, in the delivery of these petitions, *< did not teach his disciples how theij should speak, or what words they should use in prayer; but to whom they were to pray, and what things they were to pray for." It is true that Luke in entering his record uses these words, " When ye pray, say. Our Father, &c." But it is easy to see, that a rigorous interpretation of this phraseol- ogy would confine our petitions to the very words of this prayer and no other. On this none insist. We, compar- ing this passage with that in Matthew, say that the words of Luke are to be interpreted eliptically, thus, " When yc pray, say after this manner. "Our brethren, judging from their practice, interpret the passage thus, *< After ye shall have used prayers of your own composition or selection, say. Our Father" &c. "We leave our readers to judge be- tween these different interpretations. Let this matter, however, be decided as it may, our argument is not affect- ed. For, still, it is true that here is no mention of the Son or Holy Spirit; no offering of prayer in the name of Jesus Christ, (SiC. AVe repeat, that the Presbyterians, so far from thinking the use of the Lord's Prayer as a form, unlawful, often do itse it; they teach it to their children; and in their Shorter NO. II. 87] 187 Catechism there is given an exposition of tliis prayer as a form, which for distinctness and brevity Drillustration has never been surpassed. Yet, for tlie i-easons assigned ihty do not titink themselves bound to repeat the very words. 2. It has been before observed, that we have no evidence that the apostles used this prayer as a form; and in like manner we have no evidence that they used any forn» what- ever. The reader may take his Concordance, and exa- mine every passage that occurs in tlie New 1 estament, and Judge for himself. And so alsoof the primitive chris- tians. They were bound to no forms. This ajip'jars from the following quotations. Justin Martvr, giving an ac- count of their manner of praying in tiie church says, *♦ lie that is president oflTors prayers and thanksgivings acconliiig to his ability." That we may understand his meaning here, let us look to another passage, whei-c he uses the same phrase. He wrote an apology for Christianity, and towards the conclusion says, « Having exhorted you according to our abililij, we shall be blameless if you do not believe." Justin here manifestly has reference to the structure or composition of his Apology; and so in the fciriner passage, to the ordering or composition of prayers. Origcn uses similar words in reference to ]>raycr. ** We worship one God, and his one Son, who is his word and image, with supplications and honours accorJ/u^ to our ahilitijy ofi'ering to the God of the universe prayers and praises, througli his only begotten Son'* — And again, "But the Grecian christians In Greek, the Romans in Latin, and every one in his own proper language, prays to God and praises him as he is able" Tertullian says, " We christians pray for all emperors kc. looking up to heaven with our hands expand- ed, because guiltless; with our head uncovered, because we are not ashamed; lastly, withmit a monitor for any one to prompt us J becaxise our prayers Jlow from our own minds." Basil, Ambrose, Epiphanius, also used free prayer witli- «ut a form. Indeed there is no evidence that in the primitive 18S [no. it. 88 times, any cIiiMstian churches were confined to uniform, precomposed prayers. 3. Jt does seem to us that it is not expedient to limit christian exercises in this way. Because, the continual repetition of the same prayers, familiar as they must be by constant use, does not appear so well calculated to ar- rest and fix the attention, as what is called free prayer. And because, the method adopted by us seems likely to make ministers and private christians more dilij^ent in cultivat- ine; a spirit of prayer. For as prayer is the offering up of our desires to G()d,/o7' things agreeable to his will, it is ne- cessary that \vc diligently read the word of God, that we may know what to pray for, and how to pray as we ought. For tlicse reasons, we do not require those who officiate to use any set form of prayer. We do not condemn our bretliren who differ from us, and we do not think that in this respect they ought to condemn us. We are sure that God accepts every sincere petition offered in the name of Christ, whether presented with or without form. And God forbid that we should condemn what he receives. We think it the duty of every one, to examine the subject care- fully for himself, and use that method in prayer, which is found best adapted to the cultivation of a spirit of true de- votion, a habit of mental prayer and constant communion with God. x\s to thiit |);irt of public worship called, preaching of the word, as there is no material difference of opinion among christians of (ii.Terent denominations, and no controversy that need be noticed we shall quote without remark the chapter in our Directory which relates to it. Of the Preaching of the Word, «'Thc preaching of the word being an institution of God for the salvation of men, great attention should be paid to the manner of performing it.—Every minister ought to no, 11. 89] *' 189 give diligent application to it; and endeavour to prove himself a workman that ncedeth not to be ashamed: rightr ]y dividing the word of truth. The subject of a sermon should be some verse, or verses of scripture; and its object, to explain, defend, and apply some part of the system of divine truth; or to point out the nature, and state the bounds, and obligation of some duty. A text should not be merely a mptto: butsiiould fairly con- tain the doctrine proposed to be handled. It is proper also that large portions of scripture be sometimes expounded, and particularly improved, for the instruction of the peo- ple in the meaning and use of the sacred oracles. The method of p'-eaching requires much study, medita- tion and prayer Ministers ought, in general, to prepare their sermons with care; and not to indulge themselves in loose, extemporary harangues; nor to serve ^od >vith that which costs them nought— They ought, however, to keep to the simplicity of the gospel; expressing themselves in language agreeable to scripture, and level to the under- standing of the meanest of their hearers; carefully avoid- ing ostentation, either of part<5 or learning.— They ought also to adorn, by their lives, the doctrine which they teach; and to be examples to the believers, in word, in conversa- tion, in charity, in spirit, in faith, in purity. As one primary (Jesign of public ordinances is to pay so- cial acts of homage tq the Most high God, ministers ought to be careful, not to make their sermons so long as to in- terfere with, or exclude the more important duties of pray- er and praise; but preserve a just proportion between the several parts of public worship. The sermon being ended, the minister is to pray, and return thanks to almighty God: then let a psalm be sung; a collection raised for the poor, or other purposes of the church; and the assembly dismissed with the apostolic he? ncdiction."— Chap. VI. M 190 [no. n. 90 We next proceed to the administration of the Sacrsiments, and first we think it expedient to quote that part of our Confession which treats of the Sacramen^ts in general. Of the Sacraments. Sacraments are holy signs and seals of the covenant of grare, (a) immediately instituted by God, (&) to represent Christ and his benefits; and to confirm our interest in him; (c) as also to put a visible difference between those that be- long unto the church, and the rest of the world,- (d) and solemnly to engage them to the service of God in Christ, according to his word, (e) I, («) Rom. iv. 11. And he received the sign of circumcision, a seal of the rigliteousness of the faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised, that righteousness might be imputed unto them also. Gen. xvii. 7. And 1 will establish my covenant between me and thee, and thy seed after thee in their generations, for an everlasting coven- ant; to be a God unto thee and to thy seed after thee. (b) Matt, xxviii. 19. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 1 Cor. xi. 23. For I have received of the Lord, that which also I have delivered unto you, tliat the Lord Jesus, the same night in which he was betrayed, took bread. (c) 1 Cor. X. 16. Tlie cup of blessing which we bless, is it not the communion of the blood of Christ? The bread wliich we break, is it not the communion of the body of Christ? 1 Cor xi. 25. After the same manner also he took the cup, when he had supped, saying, This cup is the New Testament in my blood: This do ye, as oft as ye drink it, in remembrance of me. ver. 26. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Gal. iii. 27. For as many of you as have been bajjtized into Christ, have put on Christ. (d) Ex. xii 28. And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his males be circumcised, and then let him come near and keep it; and he shall be .is one that is born in the land.- for no uncircumcised person shall eat thereof. 1 Cor v. 21. Ye cannot drink the cup of the Lord, and the cup of devils, ye cannot be partakers of the Lord's table, and of the table of devils. (c) Hnvn. vi. 3. Know ye not, that so many cf us as were baptized into .Tesus Christ were baptized into his death? verse 4. Therefore we jire NO. II. 91] I9i II. There Is in every sacrament a spiritual relation, or sacranwntal nnion, between the sign J»ntl the tiling Hii^nifi- ed; whence it coincs to pass, that the names and effects oH the one, are attributed to the otiier. (/) III. The j^racc whicli is exhibited in, or by the sacra- ments, ri.qbtly used, is not c(»ntVned by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it, (^) but upon the work of the spirit, (/t) and the word of institu- tion, wiiich contains, togetlicr with a precept authorising tiie use thereof, a prcnnisc of benefit to worthy receiver.s.(i) burled with liim by baptism into death- that like as Clirist was raised up from the dead by tlje glory of the Father, even so wc also should walk in newness of life. 1 Cor. x. 16. The cup ot blessing whicli we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of ("Christ? verse 2. But were all baptized unto Moses in the cloud and in the sea. II. (/) Gen, xvii. 10. This is my covenant, which ye sliull keep be- tween me and you, and thy seed after thee: Every man child among you, shall be circumcised. Matt. xxvi. 27, 28. And he took the cup, and gave thanks, and gave it to them, saying. Drink ye all of it. — For this is my blood of the New Testament wliicli is shed for many for the re- mission of sins. Tit. ill. 5. Not by works of riglUeousness, which we have done, but according to his mercy he saved us by the washing of regene- ration, and renewing of the Holy Ghost. I[I. (^) Rom. ii. 28, 29. For he is not a Jew, which is one outwardly.- neither /« that circumcision, which is outward in the flosh: But he is a Jew which is one inwanlly; and circumcision is thai of the heart, in the spirit, and not in the letter, whose praise is not of men, but of God. 1 Pet. iii. 21. The like figure whereunto, even baptism, doth also now save us, (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ, (/i) Matt. iii. 11. 1 indeed baptize you with water unto repentance, but he that cometh after me, is mightier than I, whose shoes f am not worthy to bear: he shall baptize you with tlic Holy (;Iiost and with fire. 1 Cor. xii. 13. For by one Spirit are we all baptized into one body, whether ive be Jews or Gentiles, whether -we be bond or free; and have been all made to drink into one Spirit- (i) Matt. xxvi. 27, 28. Sec in letter (/.) Matt, xxvili. 19. See in let- ter (A.) verse 20. Teaching them to observe all things wh.asoover I liave commanded you: and lo, I am with you alway, even to the end of tile world. Amen. 192 [NO. ir. 92 iV. There be enly two sacraments ordained by Christ our Lord in the gospel, that is to say, baptism and the supper of the Lord: neither of which may be dispensed by any, but by a minister of the word, lawfully ordained, (fe) V. The sacraments of the Old Testament, in regard of the spiritual things thereby signified and exhibited, werc^ for substance, the same with those of the New.(i.) Confession of Faith, Chap. XXVII. §. i. ii. iii. iv. V. iACRAMENT o:^ BAPTISM. bf the nature of this ordinance, we have discoursed at large in our first number. To that we refer for a general exposition of our views. We quote here, only a few arti- cles from our Confession* " Not only those that do actually profess faith in, and obedience unto Christ* but also the infants of one or more believing pairehts are to be baptized. IV. (k) itatt. xxviii. 19. Go ye therefore and teach all nations, bap- tizing them in the name of the Father, and of the Son, and of the Holy Ghost. 1 Cor. xi. 20, 23. When ye come together therefore into one place, this is not to eat the Lord's supper. - For T have received of the Lord Jesus, that which also I delivered unto you, that the Lord Jesus, the same night in which he was Betrayed took bread. 1 Cor. iv. 1. Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. Heb. v. 4. And no man taketh this honour unto himself, but he that is called of God, as was Aaron. V. (Z) 1 Cor. X. 1, 2, 3, 4. Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea;— and were all baptized unto Moses in the cloud and eat in the sea:— And did all eal the same spiritual meat;— and did all drink the same spiritual drink: (for they drank of that spi- ritual rock that IfoUowed them— and that rock was Christ.) 1 Cor. v. j", 8. Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us. Therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of siri- cerity and truth. NO. II. 98] 198 " Although it bo a great sin to contemn or neglect this ordinance, yet grace and 8iilvation arc not so insc()rtral)Iy annexed unto it, us that no person can be regenerated or saved without it, or that all that are baptized arc, undoubt- edly, regenerated. «* The efficacy of baptism is not tied to that moment of time wherein it is administered^ yet notwithstanding, by the right use of this ordinance the grace promised is hot only offered, but really exhibited and conlorred by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God's own wilU in his appointed time.'* Confession Chap. XXVIII. ^. 4, 5, 6. ^. Unto whom is baptism to be administered? A. Baptism is not to be administered to any that are out of the visible church, and so strangers from the coven- ant of promise, till they profess their faith in Christ, and obedience to him; but infants descending from parents^ either both or but one of them, professing faith in Clirist, and obedience to hiin, are, in that respect, within the co- venant, and are to be baptized. Larger Catechism, Quest. 166, In the Directory for worsAf/), it is forbidden t!iat Baptism should be unnecessarily delayed; or that it should be ad- ministered by a private person. This is intended to put down two hurtful mistakes; oncj that the ordinance is a mere ceremony for giving a name, and that it may be ad- ministered at any time; the other, that baptism is so ne- cessary to salvation, that in cases of great urgency, when a minister cannot bo had, a lay-person is authorised to baptise. The one is an undervaluing of the ordinance of God; the other, is a superstitious notion of the Roman Ca- tholics. It is also required that in ordinary cases, tho ordinance should be administered in presence of the congregation. The reason of this rp(|uisition is, that private baptism has frequently been abused by rendering it a mere occasion of 194 [no, II. 94 merry-making and frolic. And thisrs certainly incompati- ble with the administration of an ordinance, in which a so- lemn acKnowied:^enjcnt is made of our original guiit, of our dreadful apostacy from God, atsd of our need of the re- gonei'atin.t5 and sat>cUfyin,q; intiui'nces of the Holy Spirit. But there 13 another rcusun. This will aj)(>car from t!ie following passages in the Dir^^ciory for worsiiiji. *♦ I3efure haptism, let tiie minister use some words of in- struction, respecting the institution, nature, use and ends of this ordinance: shewing, •Tiiat it is instituted hy Christ; that it is a seal of the "righteousness of faitii; that the seed of tiie faithfuj have < no less a right to this ordinance, under the gospel, than * the seed of Ahraham torircumcision, under theOklTesta- «ment; tisatt'hrist commanded all nations to he haptized; « thiit he hicsscd little cliildren, declaring that of such ii «the kingdom of heaven; that children are federally holy, pray, and bless the elements of bread atid wine, and thereby to set them -ipart from a common, to an holy use; and to take and break the bread, to take the rup, and (they rommunicatinj^ also themselves) to j^ive both to the communicants;((/) but to none who are not then present in the coni»rp.i5Htion.(e) «« IV. Private masses, or receiving this sacrament by a priest or any other, alone;(/) as likewise the denial of the cup to the people;(,^) worsliipping the elements, the lifting them up, OP carrying them about for adoration, and M»o reservinej them for any pretended religious use; are all con- trary to the nature of this sacrament, and to the institur tion of Christ.(A) (c) Matt. xxvi. 26, 27. And as they were eating', Jesiig took bread, and blessed it, and brake it, and gave it to the disciples, and said, T^ke, eat; this is my body. And he took the cup, and gave thanks, and gave // to them, saying, Drink ye all of it. Luke xxii. 19, 20. And he took bread, and gave thanks, and brake it, and gave unto tham, saying, Thif is my body which is given for you: this do in remembrance of me, Likewise also the cup after supper, saying, This cup i* the New Tcsti*. TOcnt in my blood, which is shed for you. in. ( « he gave it to the disciples; sayirt]^, (while the minister is 'repeating these words let him give the cup) This cup is < the New Testament in my blood, which is shed for many, *for the remission of sinS: drink ye all of it/ The minister himself is to communicate, at such time as ihay appear to him most convenient. The minister may, in a few words, put the communicants in mind, * Of the grace of God, in Jesus Christ, held forth in this 'sacrament; and of their obligation to be the Lord's; and huh; tliHt the life also of Jesus maybe manifonted in (tlu'ir mortal hody; tliat tlii'ii' lit^lit may so shine before < mm, that others, seeing tlicir .qood works, may glorify 'their Father, who is in heaven.' The collertion, for the poor, and to defray the expense of the ricinents, may he made after tliis; or at surh other time as may seem meet to the eldership. Now let a psalm or hymn besun.^, and the congrep;ation dismissed, with tho following or some other gospel benedic- tion— * Now the God of peace, that brou£^ht again from the 'dead our Lord Je«<(is, that great Shepherd of the sheep, 'through the blood of the everlasting covenant make you 'perfect in every good work to do his will, working in yon 'that which is well-pleasing in his sight, through Jesus 'Christj to whom be glory for ever and ever. Amen.** Directory, Chap. VIII. Sec. 1—5. In this mode, we differ in no essential respects from all christian churches. We assnmc the customary posture at table for the following reasons. 1. Because our Lord and the apostles when this sacrament was instituted, took the posture that was usual; and we think tliat none can be wrong who imitate this example. 2. Alt'iough this rea- son is sufficient, yet we add another; nam* iy that when thejfolly of transubstantiation was introduced, and the cre- dulous multitude believed that the bread was, by priestly, power, changed into the " real body and blood, the soul and divinity" of Jesus Christ, they were required to kneel in acknowledgment of the divinity, and to adore the Host', (the sacramental ofTering that was made.) This absurdi- ty is renounced by all Protestants; but some retain the posture of kneeling as most expressive of humility. We condemn them not; but claim the like for ourselves, inas- much as we follow scriptural example. Tho insinuation sometimes made, that we symbolize with the Socinians does not bcrome those who make it, and is unworthy of notice, AVe Fvmbolizc with Thristand his apostles. 20S [Ko. It. 102 The custom of explaining the nature of this ordinance^ and of reminditii; christians of the mercy of God in Clirist, and exhorting them to walk worthy of their vocation, as also that of warning and exhorting spectators seems so to commend itself to the understanding of all, that we are per- suaded none of our brethren will ohjcct to it. We have now shown, in No. I, that they who baptise be- lievers, and their children, by sprinkling or affusion, do so conform to the scriptures, that they ought in this resj)ect to be acknowledged as members of the church of Christ; nnd in the present num!)er we have proved as seems to us, that * ordinaiion by presbyters or parochial bishops iis scnpfural and therefore valid. We have also shown that in the various parts of public worship, that is, in singing, reading the word, prayer, preaching, and administration of the sacraments, the Presbyterians so follow the scriptures and the example of the primitive church, that other bre- thren ouglit to receive tliem. The dispeir/orm and order are warranted by scrip- ture, yet they are ready to acknowledge as brethren, those who differ from them, and to join in communion with them. And in this we may be permitted to say, they have set an example to other societies. Inasmuch as no other Confession in the world, as far as we know, contains such declarations as we are about to quote; no society has made sucjj advan- ces to other denominations. If this appears like boasting. * We wish il to be undeK^tood that when we use the words Episco- palians, Presbyterians, and Congregationalists, we mean to include all the denominations, that ordain ministers. Jllethofiistg are Episcopalians, and Baptists are Congrejfationalists^ as far as the* present controversy is concerned. NO, n. 108] 208 we hope to be forgiven. The remark is extorted by the re- peated insinuationH to tlie contrary, of those who know us not, and who will not take the trouble to encjuire into our tenets. Our first extract here contains the declaration of the Pre8b>terian church respecting LIBERTY OF C0N9CIEXCB. " God alone is Lord of the conscience, and hath left it free from the doctrines and commandments of men which are in any thing contrary to his word, or beside it, in matters of faith or worship. So that to believe such doc- trines, or to obey such commandments out of conscience, is to betray true liberty of conscience; and the requiring of an implicit faith, and an absolute and blind obtdiencc, ii> to destroy liberty of conscience, and reason also." Confession of Faith ch XX. sec. If. The next extract contains a declaration against all BELIGJOUS ESTABLISUMENTS. « Civil magistrates may not assume t») themselves the administration of the word and sacraments; or the power of the keys of the kingdom of heaven; or, in the least, in- terfere in matters of faith. Yet as nursing fathers, it is the duty of civil magistrates to protect the church of our common Lord, without giving the preference to any deno- mination of Christians above the rest in such a manner, that all ecclesiastical persons whatever shall enjoy the full, free, and unquestioned liberty of discharging, every part of their sacred functions, without violence or danger. And, as Jesus Christ hath appointed a regular government and discipline in his church, no law of any commonwealth, should interfere with, let, or hinder, the due exercise thereof, among the voluntary members of any denomina- tion of Christians, according to their own profession and 204 [no. ir. 104 belief. It is the duty of civil magistrates to protect the person and good name of all their jieople, in such an effec- tual manner as that no person be suffered, either upon pre- tence of rcli^'i.ion or infidelity, to offer any indignity, via* lence, abuse or injury to any other person whatsoever: and to take order, that all religious and ecclesiastical as- semblies be held without molestation or disturbance. ** It is the duty of the people to pray for magistrates, to honour their persons, to pay them tribute and other dues, to obey their lawful commands, and to be subject to their authority, for conscience' sake. Infidelity or difference in reli.ajion, doth not make void the magistrate's just and legal authority, nor free the people from their due obedi- •n( e to him: from which ecclesiastical persons are not ex- empted." [Confession of Faith, ch. XXia. Sec. 3, 4. Again, a quotation is made, for the purpose of showing the doctrine of Presbyterians respecting THE COMMUNION OF CHRISTIANS, " All saints that are united to Jesus Christ their head, by his Spirit and by faith, have fellowsliip with him in his graces, sufferings, death, resurrection and glory:(a) and, being united to one another in love, they have communion in each others' gifts and graces,(6) and are obliged to the (o) 1 John i. 3. That which we have seen and lieard, declare we unto you, that ye also may have fellowship v/itli us: and truly our fellowship is with the Father and with his Son Jesus Christ. Eph. iii. 16, 17, 18, 19. That he would grant you, according to the riches of his glory, to be strengthened with might, by his Spirit in the inner-man;— that Christ may dwell in your hearts by faith. John i. 16, And of his fulness have all we received, and grace for grace. Phil, iii. 10. That I may know him, and the power of his resurrection, and the fellowship of his suffer- ings, being made conformable unto his death. (6) Eph. iv. 15, 16. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ.— From whom the whole body fitly joined together, and compacted by that which every joint supplietb, according to the effectual working in the measure tff ^O. II. 105] ao5 performance of such duties, public and private, as do con* dure to their mutual good, both in the inwaid and out- ward maii.(t') *< Saints, by profession, arc bound to maintain an holy fellowsliip and communion in the worship of God, and in performing!; surh other spiritual services as tend to their mutual ediri('ati()ii;((/) as also in relieving each other in outward things, according to their several abilities and necessities. Which communion, as God ofTcreth oppor- tunity, is to be exten :y\\Mk us; let tfic invasion he in what part itn.ay, we will all unite to repel our cmaion fo.— Su.h is the state of our country; and he who foments division and jealousy ought to be re- garded as a puhlic enNist, con- stitute, if we may so express it, the Union: toc^cthcr they make, up the visible kin.cjdom of our blessed Lord. Do you, because you arc a Vir.i-itiian, dislike your countrvmen in Kew England, Kentucky, oi' Georgia? Surely not— So then, there is no reason why you, as the member of a particular church, should have narrow feelings and Joalousiis in re- lation to your brKhren of other soci.>ties.-5ieoause some contracted persons give way to local pcjudices, and < hr- rish local jealousies; and because bad men make use of these feelings to accomplish their purposes, would yoii therefore renounce your citizenship as a Virginian, a New Yorker, a Georgian? Surely not. ISeithor th.-n ougl.t you to cut yourself off from the benefits of a religious connec tion, because there arc perhaps in all societies, zoalotsand bigots whose views and feelings cannot g') beyond tlic pale of their own church. This subject oug!.t to be morr carofully invest.gated than it has been. Christiansin tl.iscouutry, wherethechurch is free from sinister worldly and political itiHuences, arc in the happiest condition for a cool and impartial exam- ination. And wc owe it to that gracious pp.v. deuce, that has placed us on the elevated ground of perfect reh- giou« libertv, and given to all churches a perfect equality 21S [NO. 11. 112 of privileges, to set an example for the edification of thp world. Here it ought to be made apparent that the genius of Christianity is Love; thetrucly liberal spirit of the gos- pel ought to be exemplified; its disdain of mere forms and cere. notiies, of outward show and circumstance, ought to be exhibited. If feelings connected with religious establish- ments, and with the political disputes of foreign countries and former times, should be allowed to possess all tiie force of long received tradition, and exert their influence among us, it will prove that we are not yet emancipated from our intellectual bondage to the old world; and that we do not yet know how to appreciate our privileges. Our modes of woj-ship are not, here, connected with world- ly interests, and political institutions; they are not on the one hand a badge of royal favour, or of civil degradation. We have no concern in them, except as they are modes of expressing and cultivating humble and pious affections — In that regard alo!ie are they to be valued. And when we see, as far as we can judge, equally humble and pious professors among all denominations, we ought to take heed how we condemn any. Lest peradventure we should reject tiiose, whom Christ has received. We repeat, that we do not wish, in the present state of the world, to see an amalgamation of different societies — JNor are we advocates for the spurious liberality of the pre- sent day, V. l»ich breaks down all distinction between dif- ferent principlon, and overthrows all the harriers of disci- pline, and siKikes the Christian, the Deist, and the Ma- hometan fraternize in a vague undefined religious feeling. But among professed disciples of the Lord, who hold the same fundamental doctrines, who give tokens of their having felt his saving power, and v^rho are honestly en- dcavoui'ing to waik before him in love, we do wish to see prevalent aspirit of concession and forbearance, of brotherly kindness and active charity. We wish them to acknowledge on«^ another both 'publicly and privately as brethren, and suffer no emulation to exist among them but in doing good, NO. II. 113] 213 We have no objection at all, as said before, that tliere should be a free discussioii of all points of difference, be- tween the chiirclies. In the judgment of all, much, as to the ordei-int^ of worship and the details of diHcipline, is left to human discretion, to our Judgment of expediency — With only tliis limitation, that rue do not violate the great principles laid down in the gospel. Now as there are wise and good men in every denomination, a free intercourse, and liberal discussion will enable the several societies to profit by the experience and observation of each other; and by their various gifts and graces. None are perfect — none too wise to learn — and none ought to be too proud to be taught. As for us, we should hold ourselves forever indebted to that individual, or society, who would teach us any (and doubtless there are many) truths, of which we are ignorant; or point out to us any way in which we mi)2;ht better serve God; or show us how we might more efTectu- ally regulate our own hearts, more successfully wage war against an insnaring world; or in a W'ord, more pros- perously jjursue our Journey to heaven. But while we wish to promote liberal enquiry and ami- cable discussion, we are utterly opposed to angry conten- tion, and the fierceness of controversy. On such occasions we are reminded of the affecting words of the Patriarch adopted by us for a motto. And when we observe the com- batants drawing up their raiiks, and preparing for a batlle, we are ready to exclaim in the language which thepoctputs into the mouth of a peace making old man. Parcitejam, Rutuli; et vos tela inhibete Latini. Or rather to adojjt an eminently hcautif({l and liappy ap- plication to this subject of a passage in Milton, made by the late pious and learned bishop Home in his commenta. rj on the Psalms. Let us no more contend, nor blame Each other, blam'd enough elsewhere, but strive In offices of love, how we may lighten Each others' burden, in our share of woe P 214 [no. II. 114 In conformity to the feelings thus expressed, we close this number, (ieclaring that it was not our intention by any single word or sentence in this whole work, to wound the feelings of an individual of any denomination. And if this has unintentionally been done, we hope that our offended brethren will forgive us^ and that God will forgive us also. Our object is to advance the interests of that religion in its purity, which gives glory to God, and promotes peace among men. NOTES. 'Additional evidence that the old Episcopal church acknow- ledged the validity of Presbyterial ordination. Referred to pa, 115. [no. II. 15.] We wish that this subject should be put beyond all doubt^ and therefore present to the reader the following historical notices, in addition to what he has already seen on this subject. "About the year 1538, was published by authority, A Declaration made of the Functions and D vine Institution of Bishops and Priests, subscribed by Thomas Cromwell, Earl of Essex and lord vicegerent in ecclesiastical affairs, the archbishops of Canterbury and York, eleven bishops, and many other doctors and civilians, by whom it is thus re- solvetf, < That in the New Testament there is no mention made of any degrees or distinctions in orders but only of deacons or ministers, and of i)riests or bishops: Burnet's Hist. Ref. < The Erudition of a christian man, a book made by the whole clergy in their Provincial Synod, Anno 1537, set forth by the king and parliament, and commanded to be preaci:(Mi to tlii- whole kingdom, mentions but two orders, bishops (or pj esby ters) and deacons.' HO. II. 145] 215 * John Alasco, a noble Pole, with his (oiij^rej^ation oi Prfsbyterial Gornians was settled in Kiii;hiii(i; and assist- ed in reform iii,ef the e(( lesiastiral laws.* Burnet, p. 154. < Several Presbytoiian ministers had preferment in the church in queen Elizabeth's time, without reordina- tion. — William M hittingham, head of the non-(on f(»im- ists of Frankfort, n|)(>n his return to Fnt^iand, wai< made dean of Durham, about the year 15G3, — Mr. Travers ordained by a presbytery beyond sea, was seven years lec- turer in the temple, and had tije bishop of London's letter for it.' In the English Statutes, there is a law which shows, most decisively, what was tite practice in the time of which we speak. It is a law of the 13 £liz. chap. xii. In this it is enacted that all who are, or pretend to be, ministers of God's holy woi'd and sacraments, by reason of any otiier form of institution, (onsecration, or ordering, than the form set forth by parliament in the time of the late king of most worthy memory, king Edward the sixth, or now used in the reign of our most gracious sovereign lady, before the feast of the nativity of Christ next following shall, in the pre- sence of the bishop &c. declare his assent, and subscribe to all the articles of religion, which only concern the confes- sion of the true christain faith, and the doctrine of the sa- craments, &c.* More it is evident tliat ministers ordained presbyterially, are allowed to otliciate without re-ordination, on subscrib- ing the doctrinal articles of the English church. To this it may be added that the leading men in that church, before the days of archbishop Laud, manifest- ed great regard for the foreign Protestant churches; and were careful to avoid giving them offence. « Dr. Laud, in a disputation for his degrees, asserting the superiority ol bishops, was publickly checked by Dr. Holland, the king's professor of divinity in Ox ord, telling him, he was a schis- mati( k, and went about to make a division between the Kn- lish and other reformed churches." 216 [no. it. 116 The following list of the churches in which ordination was performed by presbyters is given from an old work on this subject, and may show why the illustrious reformers of England were so careful to avoid the doctrine, which cuts off from the church of Christ all who did not adopt their discipline. OKDINATION PERFORM'd BY PRESBYTERS. In the kingdom of Sweedland, Denmark, and Norway, of Prussia and Brandenburg. In Holland, Zeland, &c. and some part of Brabant and Flanders. In Geneva. The four Swiss Protestant Cantons, being three times as big as the Popish ones. Tiie country of the Grisons. Tallies of Piedmont. The Reformed churches in Poland, Hungary, Transyl- vania. ^ In France before the late 'persecutions. In Germany, as Brunswick and Lunenburg, Saxony, Wirtenburg, Mecklenburg, Dantzick and some other Hans Towns, Pomcren. Hesse, Leipsick, Anhault, Palatine on the Rhine, Silesia. Bohemia, Moravia, as Protestant. Scotland, New England. In England and Ireland by Protestant Dissenters, Note ii. Referred to pa. 125. [no. ii. 25.] On the impossibility of tracing a regular ecclesiastical sue- cession. «This principle of lineal succession from ^ome, destroys all churches in the world: for there's no chjirch this day can produce such a succession, as hath met with no canon- ical interru])tion. NO. II. 117] S17 Tlie Qreekf Latin, and African churches bid fairest for it, and all of 'em pretend to derive their succession from St. Peter. Thus the most considerable part of the gentile world that's christianizM, wou'd be reputed the offspring of the chief apostle, as they term him. It seems St. Pft«^ the great apostle of the gcntili-s, either left no successor behind him, or no body knows what's become of him. I^eter, the apostle of the Jews, must be the universal head of all the gpntile churches, and Paul the apostle of tlic gentiles, has left no body, it seems neither Jew nor Gen- tile, to derive their claim from him. Thus poor Paul and the other apostles must be written childless, or be the j)ro- gcnitors of an offspring that's long ago extinct, or so very obscure that tlit'ir names are written in the dust. But upon the utihappiness of it is, the Greek, Latin and Sfrican churches, who pretend to be the three j)atriiirchal successors, can't agree about the inheritance. The Pojte, who reckons himself the eldest brother, claims to himself the whole, and condemns the other two as spurious. Thus Bellarmine speaking of the Greek church, says, that she has no succession; and that there has been no succession in Jintioch, Alexandria and Jentsalem^ since those places fell into the hands of the Persians and Saracens; and if ever there was any, the same was very obscure. De wVof. Eccl. cap. 8. On the other hand, the Greeks condemn the Roman suc- cession, and, according to Bellarmine, were the first who heartily oppos'd the Primacy o^ Rome. Lib.de Pontif. prrf. Even Barlaam the monk denies it. What Law, says lie, obligeth us to reckon the bishop of Rome Petcr\s only stic- cessor, that must rule all the rest? He goes further, and denies Peter to have been Bishop of Rome; as many »itour Protestant writers do. De princip. cap. 3. in Rill, patr.xid. Fvnc, Chron. 218 [no. II. lib IVovv, of all these pretended successions, the Roman is most suspitious, as being often interrupted by Simomj, Here- sy and Schism. By this principle none can tell whether they be ministers of Christ: How shall they know that all the predecessors of that bishop who ordainM them were canonical bishops? that none of 'em were guilty of Simony or Heresy, or any other acts or things tiiat tnalce canonic al nullities? Can any mortal know who was the bishop that was the root of his succession? Let it be foither consider'd, that the antiont catalogues of the aj)ostl!''s successors were made by conjecture. Euseb, Ecd. Hist. lib. 5. cap. 4. Ti«is succession is no where so evident as to demonstrate the thing intended. A list wou'd be expected of apostoli- cal successors, not only in the great patriarchal churches, but in all others planted by the apostles, as Philippif Co- rinih, Cesarca; and not only in Ephesus^ but in all the seven chu.jrhes o^ Jlsia, which has not been yet produc'd. In the patiiarcijal churches, the beginning of the line Is inscru- table. At Rome, 'tis not certain, whether LinuSf Chius, Jlnacle- tus, or Clemens are to be reckon'd first. As for »Sntioch, 'tis not yet agreed whether Peter, Euodius or Ignatius succeeded Pe^cr or Paul, or the one and liir other Paul: At Jilexandria, where the succession seems to run clearest, the original of the power is imputed to the presby- ters, as was observ'd already. If there be any certainty in this succession, the fathers ascribe it to presbyters as much as to bishops. Ignatius, a man of indisputable authorit}' with prelates, saith. That the presbyters succeeded in the place of the bench of the apostles, rojv 7ipB