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It has also been pleaded in behalf of Episcopacy, that there has been an uninterrupted succession of Bishops from the Apostles to the present time; and that, as the Apostles received their power from "Christ, so the first Bishops received theirs from the Apostles; and so every succession of Bishops received theirs from those who preceded them. In this manner, it is alleged, the powers, as well as the Officers, have their only proper, legitimate existence, at the present

time.

If this argument were now first to be alleged, the author of it would be considered as sporting with his antagonist: for,

First; This succession is only supposed, and cannot be proved. Secondly; Irenæus dclares, that the succession, and together with it, the Episcopate also, had, down to this day, (the latter part of the second century) descended through a series of Presbyters, not of Bishops. According to the testimony of this father, the best witness concerning the point in question, the powers, now existing in Ministers of the Church, are merely Presbyterian; not Episcopal.

Thirdly; Both Bishops and Presbyters must now trace the succession, if traced at all, through the Church of Rome. There were in this Church, at one time, four Pontiff's, who all denounced each other as Usurpers.

It would be a difficult point to determine through which of these men the powers in question descended to us. That any powers, of a divine nature, passed through such impure hands, will be slowly admitted by a man of piety.

Fourthly; All that can be pleaded on this subject, can be pleaded by Presbyters, equally with Bishops.

There is yet another argument, which has been often alleged in favour of Episcopacy. It is this; that the Jewish Church contained a High Priest, Ordinary Priests, and Levites; and was a type of the Christian Church. The Christian Church, therefore, it is concluded, ought to have three orders of Officers: viz. Bishops, Priests, and Deacons. As the New Testament does not give us a single hint of this nature; it certainly must be trifling to waste the time of my audience in refuting a mere conjecture. I shall only observe, therefore, that the Christian Church, without the aid of Bishops, is possessed of the three orders, contended for. Christ is the Great HIGH PRIEST of our profession; his Ministers correspond to the ordinary priests; and the Deacons to the Levites.

From all these considerations it is clearly decided, to my apprehension, that Diocesan Bishops are not of Scriptural, but of human origin; introduced either casually, or from considerations of a prudential nature only. Christ has established pastors in his Church the Church itself has constituted its Bishops: and this, o a great extent, has been acknowledged by the Bishops themselves.

Such, clearly, appears to me to be the truth concerning this so much debated question. Still, I have no disposition to contend with those Christians who are attached to Episcopacy, and who think they find any peculiar advantages in that form of Ecclesiastical administration. Nor can I willingly adopt the severe aspersions, sometimes thrown upon it by individual Presbyterians. I cannot but remember, and remember with emotions of gratitude and respect, the very great and beneficial exertions, made by the English Church in the cause of Christianity; and made in many instances by the dignitaries of that Church. Butler, Berkeley, Jewel, Beveridge, Bedell, and Wilson, were Bishops. Cranmer, Leighton, and Usher, were Archbishops. Cranmer, Latimer, and Ridley, were martyrs.

In that Church, also, real Religion has at times flourished to a great and very desirable extent. Like other Churches, it has had its bright and dark days; but it has undoubtedly sent multitudes of its members to heaven; and at the present time, is fast rising in the gradations of piety.

While, therefore, I claim the common right of judging for myself concerning the subject of this discourse; I freely yield the same right to others. Nor can I take any satisfaction in thinking hardly of them, because they do not adopt my opinions, although, as I think, founded on the Scriptures, concerning Ecclesiastical government.

SERMON CLII.

THE EXTRAORDINARY MEANS OF GRACE. THE END OF NATURE, AND SUBJECTS OF PREACHING.

MATTHEW XXViii. 19.—Go ye, therefore, teach all nations.

IN the two last discourses I attempted to show, that there are but Two classes of permanent officers in the Christian Church, designated in the Scriptures. One of these classes, I observed, is spoken of under the names, Elders, Pastors, Bishops, Teachers, &c. and the other under that of Deacons. To the former belongs that, which is appropriately called the Ministry of the Gospel.

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The next subject of consideration is obviously, the Duties of this class of Officers. These I have heretofore mentioned as being, especially, public and private Prayer in the Church, Preaching the Gospel, Administering Baptism and the Lord's Supper, Ruling, and Ordaining other Ministers. These are, however, far from being the only duties of Ministers. There are many others, which belong to them as Ministers; and many more, as men.

As Ministers, they are bound, peculiarly, to be Examples to believers, in word, in conversation, in charity, in spirit, in faith, in purity; 1 Tim. iv. 12: to visit, comfort, instruct, and pray with, the sick and distressed: James v. 14, &c.: to study, or meditate, diligently on the things of the Gospel, and give themselves wholly to then, that their profiting may appear to all; 1 Tim. iv. 15: to take heed unto themselves, and unto their doctrine; and to continue in these things, that in so doing they may both save themselves, and those that hear them: verse 15: to be apt to teach; to be given to hospitality; to rule well their own houses; to exhibit such good behaviour, as to be well reported of them that are without; 1 Tim. iii. 2, 4, 7: and to contend earnestly for the faith, once delivered to the saints, as being set for the defence of the Gospel; Jude 3, Phil. i. 17. All these, and all other, ministerial duties may be found, most forcibly enjoined, in the Scriptures; especially in the Epistles of St. Paul to Timothy and Titus.

As a Man, a Minister is bound to be an eminent Example of all the Christian virtues.

Among the Official duties of a Minister, Preaching is undoubtedly of far higher importance, than any other. This, therefore, merits a particular discussion in a system of Theology.

Such a discussion I shall now attempt under the following heads. I. The End;

II. The Nature ;

III. The Subjects; and,

IV. The Manner; of Preaching.

I. I shall briefly examine the End of Preaching.

The end of all preaching is to persuade men to become virtuous; or, in other words, to persuade them with the heart to believe and obey the Gospel. Cordial obedience to the Gospel is virtue, in every possible form, and in every instance, on the part of those, who are acquainted with the Gospel. The End is always of more importance than the Means: since it is the only purpose, for which the means exist. The end therefore ought ever to direct the nature, and employment, of the means. The means must be such, and, whenever they are chosen by wisdom and goodness, will invariably be such, as are suited to the promotion of the end. Whenever they are diverted from this direction, they become useless; and are, therefore, the mere result, and evidence, of folly.

The End of Preaching is the noblest of all ends: the production of immortal holiness, and happiness, in the souls of men. In this God has taught us, that he is more especially glorified, and more peculiarly pleased, than with any thing else, which takes place in the present world. For this end he gave the Gospel; and instituted the Ministry. For this end he sent his Son to live, and die, and rise again; and his Spirit, to renew, and sanctify the heart, to support, and conduct, the soul in the way to Heaven.

II. The Nature of Preaching may be thus summarily defined: that it is the chief Mean of accomplishing this glorious end.

As a mean to this end, and in this view only, is Preaching an object of peculiar importance. Its true and essential nature is, that it is the chief instrument of salvation. To this consideration should every direction concerning it be pointed, and every mode of examining it be confined.

That Preaching is thus distinguished above all other Ministerial duties I shall now attempt to prove.

1. The Gospel is the great instrument of salvation.

The Law of the Lord, by which, in Rom. ix. 18, St. Paul teaches us, the Gospel is especially to be understood, is perfect, says the Psalmist, converting the soul. The testimony of the Lord is sure, making wise the simple. The Statutes of the Lord are right, rejoicing the heart. The fear of the Lord is pure, enlightening the eyes. Ps. xix. Quicken thou me, that is, make me spiritually alive, says the same divine writer, according to thy word. This is my comfort in my affliction: for thy word hath quickened me: that is, made me spiritually alive. The entrance of thy words giveth light: it giveth understanding to the simple. Here light and understanding denote holiness. Ps. cxix. 25, 50, 130. Is not my word like as a fire, saith the Lord, and as a hammer, that breaketh the rock in pieces? Jeremiah xxiii. 29. In describing the effects of the New Covenant, or the Gospel, on the Israelites in the latter days, as ef fectuating their conversion and salvation, God says, I will put my

Law in their inward parts, and write it in their hearts. This phraseology, I need not observe, is descriptive of their sanctification. Jer. xxxi. 33.

Blessed are they, that hear the word of God, and keep it; says our Saviour, Luke xi. 28.

In Acts ii. 41, viii. 14, xi. 1, and various other places, Receiv ing the word of God, is mentioned as equivalent to becoming the subjects of holiness. For I am not ashamed, says St. Paul, of the Gospel of Christ; for it is the power of God unto salvation, to every one that believeth. No declaration can be more ample, comprehensive or complete, than this. The Gospel is not only the power of God unto salvation, but is this power to every one that believeth. Rom. i. 16. So then, Faith cometh by hearing; and hearing by the word of God. Rom. x. 14. In whom ye also trusted, after that heard the word of truth; the Gospel of your salvation. Eph. i. The word of God, says St. Paul, is quick, (or living) and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow; and is a discerner of the thoughts and intents of the heart. Heb. iv. 12. Of his own will begat he us with the word of truth. James i. 18. Being born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth for ever. 1 Pet. i. 23.

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13.

I have quoted this numerous train of passages from so many different books in the Scriptures, to show, that this is their universal language.

The doctrine, as you have seen, is expressed in many forms, and in the most decisive manner. It would be easy to swell this list of quotations to an enormous size: but I shall only add to it the following words of Christ: The truth shall make you free: John viii. 32: and Sanctify them through thy truth: thy word is truth. John xvii. 17. This is a part of the intercessory prayer of Christ; and has certainly been fulfilled.

2. The great mean, by which the Gospel becomes instrumental to salvation, is Preaching.

Of this truth the proof is complete in the words of St. Paul; Rom, xi. 13, 14, 17. For whosoever shall call on the name of the Lord shall be saved. How, then, shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? So, then, faith cometh by hearing, and hearing by the word of God. In these words the Invocation of Christ is exhibited as the ground of salvation: Faith, of that invocation; Hearing, of that faith; and a Preacher as the indispensable mean of that hearing. From this position it is certain, that Preaching is the great mean of salvation: that is, the Gospel, preached by its ministers. It ought to be remembered, that these things are not said of any thing else; particularly, of any other ministerial duty. Neither

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