32

Ordination.

Cent. 1.

nately for elder or pastor. This appears from Paul's instruction on the subject to Titus, whom he commands to ordain elders in every city; then stating the qualifications essential in such officers, he adds, for a bishop must be blameless. From hence we may safely infer, that whenever in the New Testament we meet with bishops, elders, or pastors, we have found a class of character neither higher nor lower than a minister of Christ's church, a shepherd of Christ's flock. The character of the pastor then is official, and distinct from the mass of the people; he is called to superintend and preside; upon this ground the community of the saints are exhorted to hold such in reputation. Remember them that have the rule over you, who have spoken unto you the word of God, whose faith follow. Obey them that have the rule over you, and submit yourselves, for they watch for your souls as they that must give an account. Ministers in their associate capacity are denominated the presbytery, and so they may be called presbyters, which term of distinction we shall find applied to pastors, elders, and bishops, indiscriminately, during the primitive ages of christianity.

ORDINATION

To the ministerial functions is either not so clearly stated in the apostolic writings, or Christians in the present day do not so clearly apprehend it; hence there is some variety of opinion on this subject. The dispute is not so much on the thing, as on the way in which it was administered, and the virtue attached to it. By ordination, some suppose the scriptures hold out something more than the mere call and verbal appointment of the church. The ministers of the word and ordinances are recognised in their office by the most solemn devo

Chap. 3.

Deacons.

33

tion, and the most significant tokens. FASTING, PRAYER, LAYING ON OF HANDS, AND THE RIGHT HAND OF FELLOWSHIP are the signs of this office and ministration : thus Christ appointed to the holy work his apostles: thus were "Barnabas and Saul separated for the work," and thus was Timothy set apart, with instructions in like manner to commit the same to others also. If these things be so, it seems naturally to follow, that persons administering ordination as a rite, ought to be themselves ordained; it was so in the ease of Paul and of Timothy, and of others, nor do we read of ordination any where in the New Testament, without the recognition of official men. But here let it be observed, that in these acts of ministers,

THE RIGHTS OF THE CHURCH

To choose or approve their pastor appear never to be disputed nor violated, and so it continued for the first three centuries; and so it will be preserved with sacred tenacity, wherever the spirit of the gospel takes the lead. The ministry of the gospel was an ordinance which stood solely on the appointment of Christ, and the exercise of it depended in no wise on the suffrage of the people; but election to the pastoral office could not take place without the gathering of a church and the exercise of their rights. Women were proscribed.

DEACONS,

Their character and office seem clearly pointed out from the circumstanees recorded of their institution. They were called to attend to the temporalities of the church," to serve tables," for the easement of those who ministered in holy things. These officers were called and elected by the church, and ordained by the apos

34

Christian Societies.

Cent. 1.

tles (Acts vi. 1-6.) Their office appears to be perpetual, from the directions given in the Epistles* concerning their future standing and help in the churches. The office of deacon may have been in some cases united with that of a higher and more sacred order. Philip, one of the seven, in the same place is called an erange. list, but the office of deacon itself, seems to be distinct and separate from that of the pastor.

THE EQUALITY, UNITY, AND INDEPENDENCE,

Of all christian societies, during the apostolic age, is a subject worthy of our notice. The supremacy of Rome, with that of St. Peter, is no where hinted at in the sacred writings. Jerusalem was the mother church, i. e. here the first gospel church was instituted; but neither the church here, nor its presbyter, asserts any supreme authority over other societies. There appears to have been a common bond of union, by which all the churches maintained a general fellowship, and happy were the effects of this confederacy. The churches of Antioch, Syria, and Cilicia, (we are informed in the Acts,) were troubled with certain judaizing Christians, who urged upon them Mosaic rites, upon which they sent deputies to Jerusalem, from whence they obtained counsel, and the strife ceased, (Acts xv.) The church at Antioch, in another case, feels its relation to the church at Jerusalem and to those in Judea. Agabus prophesied a great dearth: "Then the disciples, every man according to

*1 Tim. iii. 8-13. And it is worthy of note, that while St. Paul is giving directions concerning the character of deacons, he adds something concerning their wives. Indeed much of the character of a man depends on the character of his wife. Congregations, should pay attention to this in their choice of all church officers.

Chap. 3.

Rites and Ceremonies.

35

bis ability, determined to send relief unto the brethren which dwelt in Judea, which also they did, and sent it to the elders by the hands of Barnabas and Saul." Such was the intercourse between the churches, that every brother seemed at home in whatever distant and different society he by Providence might be east. This idea especially applies to the apostles and itinerant evangelists; they were the common property of all the churches throughout all the world, and Paul declares them all bound by a common rule, to afford to him and to his companions in labour all needful support. Such an union as this does not appear to have destroyed the freedom and independency of each particular church. "Every church exercised discipline over its own members, to admit, admonish, or expel," and in no single instance do we find one society forcing a minister upon another.

THE RITES AND CEREMONIES

Of the apostolic churches were simple and expressive. The first day of the week, the day of the Saviour's glor rious resurrection, bears the denomination of the LORD'S DAY, and to the praise of their risen Lord, we find it devoted by his disciples. The Jewish sabbath was not at first laid aside, but it is very evident that the First Day was all that to the Christian church, which the Seventh was to the Mosaic. On this day the saints assembled, and spoke to one another in psalms, and hymns, and spiritual songs; the scriptures were read and expounded, and prayers were offered up; the Lord's Supper was generally administered, and the believers, in these services, recognised their common lot as pilgrims and strangers in this world, and anticipated the glory of that inheritance reserved for them in heaven.

26

Persecutions.

Cent. 1.

Baptism, as appointed by Christ, was administered upon profession of faith, to some with a near, to others, with a remote view to full communion. Household or family baptism also was practised, and seems very general in the apostolic ages. There were also the agapæ, or feasts of charity; these do not appear to have been of divine appointment, and they were most likely laid aside at an early period. On the Lord's day it was a common practice among the faithful, to lay up in the church a portion (as every one had ability) of their worldly possession, for charitable and sacred purposes.

CHAPTER IV.

Persecutions-Errors-Divisions.

In the world ye shall have tribulation, said our Lord to his disciples, and it shall come to pass that whosoever killeth you, will think he doeth God service. The church felt the rage of the Jews first: they called the Master of the house Belzebub, and put him to a cruel death, and the same befel the household presently after. Imprisonment, stripes, and insult attended every attempt to teach and to preach Jesus. The loss of goods, and the loss of life soon followed. Stephen "led the noble army of martyrs. James followed him under Herod Agrippa; and Peter escaped only by a miracle. Nor were distant cities exempt from the like persecutions, as is evident from the commission with which Saul was invested to Damascus." The Jews, not content with the exercise of their own power, stirred up the Romans,