have acted clearly contrary to the divine law, or delivered an opinion in opposition to the mind of Christ, or adopted a course of policy derogatory to the heavenly institute; you are under obligation to submit, and not to embroil the peace and harmony of the church by contending for your private interpretations and your personal preferences. And should any of you, which may God forbid, ever become the subjects of their righteous condemnation, either on the ground of heresy, or immorality, or smearing, or Sabbath-breaking, or neglect of the worship and ordinances of the church, or failure to observe family and secret worship, or penurious and covetous refusal to give of your substance and according to your ability, to the cause of Christ, or for any other sufficient reason-I CHARGE YOU TO

REMEMBER THAT IT WILL BE AT YOUR PERIL TO RESIST AND DIS

OBEY. For they bear not rule in vain. The sword of spiritual authority has been freely and lawfully put into their hands, and they will, and cannot but be "a terror to evil-doers." For just so far as they carry out the laws of Christ, they are sustained by the power and authority of Christ, so that "what they bind on earth shall be bound in heaven, and whomsoever they condemn on earth shall be condemned in heaven." They are the ministers of Christ. They act in his name. They enforce his laws. They pronounce sentence according to his immutable decrees. And in doing so he is with them, and he will fully sustain them. And unless the condemned violator of Christ's law shall humble his soul in penitence and sorrow, and shall turn from his evil and wicked way, Christ will frown upon him, and write bitter things against him; and if he continue obstinate and obdurate, will finally smite him with his iron sceptre, and dash him in pieces like a potter's vessel. But rather, O thou divine Redeemer, so work in the hearts and minds of this people, that they shall ever serve thee in uprightness and sincerity all the days of their life, "until we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; 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 supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."

CHAPTER II.

In which it is shown that in Scripture the term Presbyter is always applied to the Preacher, and not to the Ruling Elder; with an examination of 1 Timothy 5: 17.

It is unquestionably true, as has been already shown, that there is both principle and precedent in Scripture to warrant the election, by every church, of representatives of the people, to act with the bishop or pastor in conducting the government and discipline of the church. We found that such officers sat with the apostles and presbyters in the councils of the church as delegated commissioners, under the title of "THE BRETHREN," (Acts 1: 15-26, 6: 1-6, and 15,*)-and they may also very probably be referred to in other passages.†

That such a class of officers were also recognized in the primitive church, and by many of the fathers, cannot, we think, be doubted by any impartial reader, and has been often satisfactorily proved.** And that the churches very early adopted the plan of having such representatives of the people, is rendered still more certain by the existence of such officers among the Waldenses and the Syrian Christians.

Thus far we agree in opinion with the standard authorities of our church, in believing in THE SCRIPTURAL CHARACTER AND CLAIMS of such officers in the church. But in regard to the application of the term PRESBYTER in Scripture and in the fathers to the ruling elder, we are obliged to dissent from the commonly received opinions. We are still persuaded that both in Scripture and in the fathers the term PRESBYTER is confined to the teachers or bishops of the church.

*In none of these cases can we suppose that all the Christians were present, for Christ we know appeared to five hundred brethren, and at the time of the council at Jerusalem there were about 8,000 believers. These BRETHREN, therefore, represented all, and acted in their name. See Neander's Hist. of the Chr. Rel. and Ch. vol. 1, p. 205, and note, English edition. †E. g. 1 Cor. 12: 28, Rom. 12: 8, and Matt. 18: 15-17. That the word church here means an assembly of rulers meeting together in one ecclesiastical judicatory, see largely proved in Dr. Ayton's Orig. Constit. of the Church. ch. ii. § 3, pp. 63, 64. Cartwright's Confut. of the Rhemists on Matt. 18: 15-17. In the Form of Gov't of the Waldenses, this passage is rendered, "tell to the guides whereby the church is ruled." Dr. Miller on Eldership, p. 108, Am. ed. Coleman's Primitive Church, pp. 62, 63. Brown's Dict. of the Bible, Art. Church. Livingstone's Theology, p. 251. Rutherford's Due Right of Presbyteries, &c. 4to. London, 1644, at pp. 309, 314, 322, 489-491. See also, pp. 316, 348. See also his Plea for Paul's Presbyterie, 4to. London, 1642, p. 85, &c. Gillespie's Aaron's Rod Blossoming, 4to. London, 1646, pp. 294-297, and 350-467. See further Jus Divinum Regiminis Ecclesiastici. by the London ministers, 4to. London, 1654, p. 208, &c. See also many authorities produced in Paget's Def. of Pres. Ch. Gov't. London, 1641, pp. 50, 51. See also the author's Ecclesiastical Catechism, p. 8, &c. Burnet on the XXXIX Art. p. 281.

**See Dr. Miller's work on the Ruling Elders, and also his Letters on the Christian Ministry, and all the works on Presbyterianism.

That such is the case in Scripture, we infer from the fact that the word PRESBYTER is there used synonymously with the term BISHOP, as is now admitted by ALL writers, both prelatical and Presbyterian.† Now the characteristic function and duty of THE BISHOP, as laid down in Scripture, is, the preaching of the gospel and the instruction of the Christian people. This indeed has been most strangely questioned, but in manifest contradiction to the express and pointed declaration of the Word of God. No words can be used by which the office of public teaching could be more clearly defined, than are found in those several passages, in which the terms presblyter and bishop are interchangeably employed.§ Such also was the duty imposed by the Apostle Paul upon the ministers of Ephesus, whom he in the same breath calls both bishops and presbyters.* In exhorting the Hebrew Christians to "remember them that have the rule over them," (i. e. their presbyters,) he explains his meaning by adding, "who have spoken unto you," that is, preached to you, "the word of God."++ This point is to our minds plain and palpable, for as the great duty enjoined by Christ in his commission was the preaching of the gospel; and presbyters or bishops are, as we believe, the only ministers under that commission, it follows that preaching is their chief and distinguishing function.‡‡

But if preaching, including the duties of presiding in the church, of conducting the public worship of God, of baptizing and administering the Lord's Supper,§§-if these are the work and duty of the bishop or presbyter, and are admitted by all parties not to be the functions of the ruling elder, then the presumption is very strong against the modern assumption that the terms presbyter and bishop are applied in Scripture both to the teachers of the church and to a class of officers who did not teach. Nor is this presumption weakened by an appeal to the usages of the Jewish synagogue; for while it is true that there

†See Presbytery and Prelacy, p. 108, &c.

See 1 Tim. 3: 1-8, Titus 1: 5-9, and 1 Peter 5: 1-5, and 1 Tim. 5: 17, and Vitringa, p. 484.

Neander in his Preface to Coleman's Primitive Church, p. 16, says, "And yet a distinction is also made between these pastors and teachers, inasmuch as the qualifications for the outward government of the church, κυβερνησις, were different from those which were requisite for the guidance of the church by the preaching of the word, didaσkaria. The first belonged especially to the presbyters or bishops who stood at the head of the organization for the outward government of the church. Certain it is, at least, that they did not all possess the gift of teaching as διδασκαλοι, teachers.”

*See Acts 20: 28-31.

††Hebrews 13: 7, 17.

See full on this point in the author's work on Presbytery and Prelacy, ch. v., and also ch. iv., and in the Divine Right of the Gospel Ministry, by the London Ministers.

See do. do. ch. v.

were in each synagogue a senate, composed of elders or rulers as they were called, they were not ordained with imposition of hands,** whereas the public teachers and preachers of the synagogue were not allowed to enter upon their work until they were ordained to that particular function,*-they were more

**Lightfoot (Works, vol. viii. pp. 459, 460) says: "The ordaining of the elders and beheading the heifer, is by the three.' In this thing, therefore, this present action agreeth with the common usage of the Synagogue,—that three persons, Simeon, Lucius, and Manaen, lay their hands on two, that were to be sent out,-Paul and Barnabas. But in that they lay on their hands, they do, also, recede from the usual custom. "After what manner is the ordaining of elders; for ever? Not that they should lay their hands upon the head of an elder, but only should call him 'Rabbi,' and say to him, 'Behold thou are ordained, and thou hast power of judging,' &c. Laying on of hands in the ordination of elders was hardly used at all, either under the first temple, or before or under the second temple. It was not under the second temple, if we may believe the Rabbin newly quoted; or at least, if it was used, it was abolished at last. And before the second temple, where is there any sign or footstep of such a thing?"

Vitringa, it is true, is of opinion that Lightfoot had inferred more from the words of Maimonides than is becoming, (1) and he therefore thinks, both from him and other Jewish authorities which he quotes, that there were two methods of induction into office, one by imposition of hands together with the words "ecce tu es promotus," "and now behold, be thou promoted," and another in which the words alone, without any imposition of hands, took place. This he substantiates from the Gemara, when it is asked, "whether ordination is performed with the hand only? He replies, not so, but with the declaration also.' And Tacutheus is quoted, saying, "But ordination is not performed with the hands only, but also by pronouncing the words only (sed etiam sermone solo)."(2) Witsius is of opinion that the ordination of the electors (electorum) was by imposition of hands, and that this was different from that by which the senior (senior) was created. (3) And with this opinion Vitringa on the whole agrees. (4) He adds, "Perhaps we may conclude this much, that while the affairs of the Hebrews flourished in Canaan, the presidents and ministers of the Synagogue who depended for their support upon the Synagogue, were confirmed in their office by imposition of hands."(5) In short, only those who are called presbyters, Rabbi or Doctor, were ordained."(6)

*Speaking of their "preachers," Lightfoot says, (Works, vol. 5. pp. 121, 122,) "Now none of these prementioned were admitted to this public employment of teaching and preaching, but he was first ordained, and had ordination, as a state-call and commission to that office."

"And they used to ordain men to particular employment in the public administration: and they might not go beyond that particular to which they were ordained."

""They have power (saith Maimonides) to appoint whom they will to particular matters. As, for example, there was an exceeding great wise man, that was fit to teach all the law, every whit; it was in the power of the Sanhedrim to ordain him, so as that he might not judge, or that he might not teach about bound and loose; or they might give him license to teach about bound and loose, but not to judge in matters of money; or they gave him power to judge in this matter, but not to judge in matters of damage,' &c. Thus curious and circumspect they were in and about the matter of ordination, and concerning a lawful and authoritative designation of public teach

(1) Petrus Cunæus in his De Repub. Hebr. cap. 12, however, takes the same view as Lightfoot, and is quoted with approbation by the London ministers in the Divine Right of the Gospel Ministry, Part 1, pp. 184, 185. (2) De Vet. Synag. pp. 837, 838.

(3) Miscell. Sacr. Lib. ii. Dissert iii. § 46. De Heb. Synag.

(4) Ibid. p. 838. (5) Ibid. p. 839.

(6) Bernard's Synagogue of the Church, pp. 85, 86, 169, 183, and Whately's Origin of Romish Errors, p. 107, ch. ii. § 5.

commonly called "the seniors and senators of the tribes,"*— and the officer whose duty and privilege it was to preside in the synagogue, and either to preach himself or to appoint those who should, was denominated "bishop" or "overseer,"† and was required to be a doctor, and one who had ministered unto a doctor, before he could become eligible to the office. It is ers and judges to their peculiar and particular employment in the public, to fix them within their compass and line, and that every one might not intrude upon what ministerial or magisterial ministration he would. And, therefore, it was far from being a common use, or from being any use at all, among the Jews in their church, to let any mechanical, or uncalled and unordained men, to step up into the doctor's chair, or minister's pulpit, to read divinity publicly, or to preach in their synagogues,-as impudency or folly would put them forward on it; but they had a solemn state-call or dimission into such employments, by a lawful ordination by men themselves ordained.

"But if any man came in the spirit of a prophet, and took on him to preach under that notion, he found permittance under that notion; yet was there not immunity and liberty for any whosoever to become preacher upon that term, and so to continue, but the Sanhedrim was to judge concerning false prophets; and he that was not a prophet, and yet would be preaching as a prophet, did it at his own peril. This, then, was that that procured our Saviour liberty to preach, and audience to his preaching, in every synagogue where he came; because he came not only in the name, but also in the visible power and demonstration of a prophet, doing such wondrous signs and miracles, as that his prophetic call could not be denied, but he was glorified of all."

*See Lightfoot's Works, vol. viii. p. 72, and vol. iii. p. 242.

Thus Benjamin of Tudela, speaking of the city of Ispahan, says, (see Vitringa, de Synagog. Vet. lib. ii. cap. iii., and lib. i. cap. xi., and Bernard's Synagogue and the Church, pp. 146, 147, and p. 197, and especially pp. 101, 102,) "where there were fifteen thousand Jews, that excellent Doctor Sarschalon, who is the bishop, lives there." Speaking of another city, he says, "In it are fifty thousand Jews, and Rabbi Obadiah is their bishop. The same name is given to the pastors of the modern Synagogue."

"Besides these," says Lightfoot, "there was the public minister of the Synagogue, who prayed publicly, and took care about the reading of the law, and sometimes preached, if there were not some other to discharge this office. This person was called 'the Angel of the Church,' and 'The Chazan or bishop of the Congregation.' The Aruch gives the reason of the name. The Chazan (says he) is the Angel of the Church, (or the public minister,) and the Targum renders the word by the word, one that oversees; for it is incumbent on him to oversee, how the reader reads, and whom he may call out to read in the law." The public minister of the synagogue himself read not the law publicly; but every Sabbath he called out seven of the synagogue (on other days, fewer) whom he judged fit to read. He stood by him that read, with great care observing that he read nothing either falsely or improperly,—and calling him back and correcting him if he had failed in any thing. And hence he was called

that is επισκοπος, or 'Overseer.' Certainly the signification of the word 'Bishop,' or 'Angel of the Church,' had been determined with less noise, if recourse had been made to the upper fountains,-and men had not vainly disputed about the signification of words, taken I know not whence. The service and worship of the temple being abolished as being ceremonial, God transplanted the worship and public adoration of God used in the Synagogues, which was moral, into the Christian Church,-to wit, the public ministry, public prayers, reading God's word, and preaching, &c. Hence the names of the Ministers of the Gospel were the very same, 'the Angel of the Church,' and 'the Bishop,'-which belonged to the Ministers in the Synagogues."—(Lightfoot's Works, vol. ii. pp. 88, 89, and Bernard's Synagogue, ch. x.)

See Vitringa and Bernard as above.