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nothing refers to the modern sense of ministerial ordination; though Prelacy is compelled to hang a mountain weight upon the notion that the word ordained here, can mean nothing but a mystical ceremony of ordination.

The same remark applies with equal force to the passage in Titus i. 5, "Thou shouldest ordain elders in every city." The word translated ordain has no imaginable reference to any ceremony or act of consecration; in the original it is xaraornons-the most general word possible for establish (that thou shouldest establish elders in every city), without any possible reference to any particular mode of doing it; least of all any ceremonial consecra tion. Doubtless there was a mode, or perhaps several modes; but the Holy Ghost has not seen fit to allude to any in this connection. The presumption is, that whatever else was done, the chief thing consisted, as in the case of Paul and Barnabas, in calling the people to a popular vote.

But on

It is amusing to see the immense weight that Episcopacy tries to hang upon such a peg as the word ordain, in our version of the Scriptures. It has not there the modern technical sense, but is the common rendering of several different words, none of them referring to an act of consecration like a modern ordination. No sooner does Prelacy fix its eyes upon that word, than images of ghostly virtue, ghostly power, consecration, awful mysteries, conveyed by an awful succession, rise to her view. examining the word in Titus i. 5, we find the same as that used (Luke xii. 14) where the Saviour says, "Who made me a judge or a divider over you?” Surely here is no reference to a mystical consecration. The same is used Rom. v. 19, "By one man's disobedience many were made sinners." Surely it was no Apostolic consecration, no mystic ceremony of ordination, to make men sinners! Yet Episcopacy must hold so, or she must drop from this peg on which she has hung so long, and with such a feeling of security.

It is admitted that the power of electing their own officers was gradually, and at length entirely stolen away from the people by a grasping hierarchy, till the last semblance of the popular rights was lost. Yet it was a long time ere they were wholly lost. Clement of Rome, A. D. 96, speaks of the appointment of minis ters with the approbation of the whole Church, as among the regu lations of the Apostles.* Cyprian, A. D. 258, says, "The people** ought to separate themselves from a wicked bishop, nor mix themselves with the worship of a sacrilegious priest. For they principally have the power of electing worthy ministers and of rejecting the unworthy; which thing itself we see descends from divine authority." As late as A. D. 437, Ambrose of Milan

* Coleman.

was elected by the people, of their own accord, by acclamation: Martin of Tours, A. D. 375: Chrysostom at Constantinople, A. D. 398. But there is no need to multiply proofs. Even Slater admits (p. 77) and uses the fact in argument, that "all the brethren met together in the Church to choose a Bishop, in the 4th, 5th, and 6th centuries."

The accurate historian Mosheim thus states the conclusion to which his own mind came after a most thorough investigation. "In these primitive times, *** the highest authority was in the people, or the whole body of Christians; for even the Apostles themselves inculcated by their example, that nothing of moment was to be done or determined but with the knowledge and consent of the brotherhood." ****«The people did everything that is proper for those in whom the supreme power of the community is vested."*

Neander, the most distinguished ecclesiastical historian of the present day, says, " Each individual Church which had a Bishop or Presbyter of its own, assumed to itself the form and rights of a little distinct republic or commonwealth; and with regard to its internal concerns, was wholly regulated by a code of laws, that, if they did not originate with, had at least received the sanction of the people constituting such Church."

"Power is

I need not pursue this part of the subject further. always stealing from the many to the few." Favors granted to the ministers of metropolitan and other important towns, were soon demanded as inherent prerogatives. Step by step, corruption and despotism crept stealthily on. Moderators and ministers of large towns grew into Prelates-into archbishops, patriarchs; till the apex was at length crowned by a Pope.

We see what principles are worth. The lessons drawn from the history of our fathers are corroborated by the history of more ancient times: both show the importance of the principles for which our fathers stood.

Once more we are invited to enter the path of Prelacy, and of the incipient corruptions of the Man of Sin. The beggarly elements of ancient despotism and superstition are again stalking forth, and striving, with "high swelling words," with lordly claims, and contemptuous abuse of all who refuse to receive their yoke, to make their way once more to the empire of the world. It is not to be disguised that the battle of the Reformation is once more to be fought with those who once gloried in the style of Protestant, but who are now beginning to be weary of the

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XXIV.

OFFICERS OF THE CHURCH.

Extraordinary functions. Men called to a special work. Evangelists. Deacons. Bishops. Presbyters, or Pastors. Singular error of the Prayer-Book. Apostles; their office; requisite endowments.

WE read, Eph. iv. 11, that "Christ gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."

In 1 Cor. xii. 28, that "God hath set some in the Church; first, apostles; secondarily, prophets; thirdly teachers; after that miracles; then gifts of healings, helps, governments, diversities of tongues."

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Here are men discharging some eight sorts of functions; none pretend these are eight orders of permanent officers in the Church. Some of these powers were adapted to the special and miraculous establishment of the Gospel. "Diversities of tongues," "gifts of healings," "miracles;" there were none to discharge these functions after the Apostolic age. These may therefore be dismissed from our present inquiry.

Evangelists, as such, are men specially called to a special work; but nowhere recognized as officers attached to any church. They were men sent to preach where Churches were not formed; or sent to complete the organization and arrangement of Churches where anything was wanting. Thus Philip, originally a deacon, afterwards styled Philip the Evangelist, is found in the capacity of Evangelist attached to no Church, but preaching and baptizing in unevangelized places (Acts xxi. 8). Thus Timothy, 2 Tim. iv. 5, is exhorted to "do the work of an evangelist." His work is on all hands agreed to be the same with that of Titus, who was left in Crete, that he might “set in order the things that were wanting, and ordain elders in every city" the churches being not as yet fully organized.

As Timothy was called to do the work of an Evangelist, it is plain that he was not regarded as an Apostle; since Paul makes the two offices distinct: "some Apostles, some prophets, some

Evangelists." If Timothy had been regarded as an Apostle, it would have been said to him, " Do the work of an Apostle."

The officers recognized by the Epistles as permanently attached to the several Churches, are BISHOPS and DEACONS, the Bishops being also styled Elders [Presbyters], and Pastors.

Thus, Paul writes "To all the saints in Christ Jesus which are at Philippi, with the BISHOPS and DEACONS." Had there been a third, fourth, or fifth order of officers attached to the Church, he would not have passed them by. So in 1 Tim. iii. he sets down the qualifications requisite for the officers of the several Churches; and specifies only two sorts, Bishops and Deacons. He makes no allusion to the existence of any other.

In 1 Tim. v. 17, Paul says, "Let the elders that rule well be counted worthy of double honor, especially they who labor in word and doctrine." From this many infer that there were elders who rule, but who do not labor in word and doctrine; i. e. RULING ELDERS. In this conclusion the early Churches of New England agreed with the Presbyterians; but they attributed to the ruling elders different functions; such as are not inconsistent with retaining the power of discipline in the body of the Church. In their polity, the ruling elder was a sort of select-man to look after the affairs of Church rule and discipline, and to present them in due form for the adjudication of the Church.

In addition to these officers, Episcopacy maintains that their DIOCESAN BISHOPS are official successors of the Apostles; and in reality Apostles; only having, for modesty's sake, assumed the name Bishop; which was, in the days of the original Apostles, exclusively appropriated to the second order-the elders, presbyters, or pastors. These claims of Diocesan Bishops we entirely deny; maintaining the office of Diocesan Bishops to be an entire corruption and usurpation, and one fraught with immense mischief to the Church of God. The reasons we shall give in the proper place. In the meantime, let us look more particularly at the unquestionably permanent officers of every Church.

1. DEACONS.

These were appointed, Acts vi., for the special purpose of attending to the ordinary secular affairs of the Church; and for the very reason that the Apostles might give themselves "continually to prayer, and to the ministry of the word." The conclusion is inevitable, that the deacon's work is not to preach. The office is permanent. There are deacons attached permanently to each particular Church; and those Churches have other offi cers to act as pastors and teachers.

In all these respects, Prelacy, according to her usual custom, sets herself to alter and subvert the arrangements set down in.

the Word of God; she attaches the deacon permanently to no Church; she makes him a preacher, and sends him wandering abroad.

It is no justification of this course to allege, that Philip preached and baptized; that was not the work for which he was appointed a deacon; when he preached and baptized, the sacred record expressly styles him an Evangelist.

2. BISHOPS OR PASTORS.

That these were "Elders who labor in word and doctrine," all agree. Among the requisite qualifications set down for the office are these (1 Tim. iii.): He must be "blameless," "vigilant," "sober," "of good behavior," "given to hospitality," "apt to teach," "one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the Church of God?" Moreover he must be one "Holding fast the faithful word, that he may be able by sound doctrine both to exhort, and to convince gainsayers" (Tit. i. 9).

The requisite qualifications point out the duties of the Bishop, Pastor, or Elder; for these terms are indiscriminately applied to the same office and person. As an office bearer, he is styled ELDER; as charged with rule, he is called Bishop (overseer, superintendent); as charged both with oversight and instruction, he is styled Pastor. These terms are in the New Testament indiscriminately applied to the same person and office. Thus, 1 Peter i. 1-4, to the Churches "throughout" the several prov. inces of Asia Minor: "The elders which are among you, I exhort, who am also an elder, and a witness of the sufferings of Christ. Feed the flock of God which is among you, taking the oversight thereof." The elders (presbyters) he exhorts to feed the flock (original ouα-to do the work of a shepherd or pastor); taking the oversight (ExолоUYTES-doing the work of bishop). The Elder, then, is the same as Pastor, or Bishop, throughout all the Churches of Asia Minor. Dr. Scott makes the following just remark on the passage: "This must be allowed decisive testimony that no express distinction between presbyters and bishop was, at the time the Apostle wrote, established in the Church."

Again (Acts xx.), Paul being at Miletus, sends for the Elders (Presbyters) of the Church at Ephesus, and says to them; "take heed therefore unto all the flock over which the Holy Ghost has made you overseers" (εлσ×опоνç-Вishops); to feed the flock of God (router-to do the work of shepherd, or Pastor). The two Apostles, Peter and Paul, entirely agree in making the Bishop, the Presbyter, the Pastor, ONE AND THE SAME

OFFICE, IN ONE AND THE SAME PERSON.

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