seventy. Hence we infer, that the power of transmission was not essential to the ministerial office, but given to the apostles especially. To whom, now, did they impart it? They ordained Deacons, who preached and baptized ;t and elders. Were either of these empowered to commission others? It will not be questioned, that this power is the most important with which a minister can be invested. On its judicious and proper discharge, more is depending with regard to the interests of the Church, than on that of any other function. We may, therefore, reasonably look for apostolic directions on that subject. Let the reader turn to Acts xx. 17-35. 1 Tim. iii. Titus i. 6—9. 1 St. Peter v. 2, 3. and he will see a body of wholesome advice for Bishops or Elders, and Deacons, whereby to govern themselves in the duties of their respective offices. But he sees not one word of counsel or direction in that most important function-ordaining to the ministry. And is it then possible, that the Church is left without the benefit of any caution on this momentous subject? No: at Ephesus, where were the very elders addressed by St. Paul in Acts xx. lived also Timothy. To him the apostle gives rules for the choice of Bishops or Elders, and Deacons ;|| and him he exhorts to "lay hands suddenly on no man ;" but "commit the things that" he had "heard to faithful men, who shall be able to teach others also "** To Titus, St. Paul gives similar directions for the choice of ministers, and declares that he left him in Crete to "ordain Elders in every city."++ What, now, reasonably and necessarily follows? That the Bishops or Elders, and Deacons did not; and that Timothy and Titus did, possess the power of ordination; for they only had directions given them for the due exercise of this power; while, in very full enumerations of the qualifications of Bishops or Elders, and Deacons, not one word is said on the subject. Consequently, Timothy and Titus held a grade of ministry in the Church, superior (because possessing superior powers) to the Bishops or Elders, and Deacons. To the first, then, of three orders, and to that only, it appears that the power of ordination was given. Its assumption, therefore, by either of the other orders must necessarily break the succession, and of course set aside the divine commission. That the practice of the primitive Church showed its sense, in its best and purest days, to accord entirely with the above view (an unimportant change having taken place in the names of the two first orders, by the reverent relinquishing of the name Apostle, and taking from the second, that of Bishop for the first,*) might be easily made to appear. Enough has been done, however, to show what is the evangelical view of this subject; and to evince that the Liturgy is in strict accordance with the Gospel, in declaring, that "from the apostles' time there have been these orders of ministers in Christ's Church, Bishops, Priests, and Deacons"-that they were appointed by" the "divine Providence" of" Almighty God"-and that, consequently, "no man shall be accounted, or taken to be a lawful Bishop, Priest, or Deacon, or suffered to execute any of the said functions, except he hath had Episcopal consecration or ordination," i. e. consecration or ordination by a Bishop, as the highest of three grades in the ministry, and alone clothed with power to ordain. Theodoret, a Christian writer of the fifth century, gives the following account of this fact. "In process of time those who succeeded to the apostolic office, left the name of Apostle to the Apostles strictly so called; and gave the name of Bishop to those who succeeded to the apostolic office." (See quotation in lesson xix. Exp. & Enl. Cat.) The term Priest began early to be applied to the second orden. It is the fact of the three distinct orders, and not the precise names of those orders which is important. Preface to the Ordinal, and Prayers in the services, That another condition for enjoying the full benefits of Christ's atonement, is conformity to the spirit, and devotion to the duties of the Gospel, is too obvious on every page of holy writ, to require proof. 7. That these conditions can be performed only by the directing and sanctifying aid of the Holy Spirit. That this is vouchsafed in perfect consistency with moral agency, i. e. so as to impose no necessity, so as not to remove the posssibility of falling, so as to be offered alike to all, and so as to leave every one an agent in his own salvation, or the cause of his own avoidable destruction,-necessarily follows from the evangelical doctrine proved under the fifth head. Hence it also follows, that this grace is imparted to all, in a sufficient degree to enable them, by consenting to and improving its influences, to commence the religious life, and then to use the appointed means (which are religious exercises generally, and especially the sacraments and ordinances of the Church,) for its further influence, in the improvement of which, by the proper direction of the moral agency, consists growth in grace and holi ness. 8. That after all, perfection is not here attainable, danger of falling always exists, the highest services are unworthy, lapses and failures will be experienced by the best. Hence the necessity of unremitted watchfulness-diligent and faithful use of the means of grace, and constant reliance on it-deep humilityand trust in the all-sufficient merits of our ADVOCATE WITH THE FATHER, as alone affording hope of our services being accepted and blessed. I now request the reader, before pronouncing on this humble effort, plainly to set forth what is essential to evangelical doctrine, tó consult his Bible, and see if I may not fairly say, Thus it is written-Thus saith the Lord. If so, I call upon him to aid in rescuing an invaluable word from very current, but very gross misapplication; whereby party feelings, or the suspicion of party influence, is very generally excited by the term EVANGELICAL. So completely is it enlisted as a sectarian motto, that the barbarous word, semi-evangelical, is invented, and has the sanction of respectable usage, to denote those who do not come quite up to the party's mark. We have seen what the Scripture determines on the subject. God forbid that we should judge the motives of any man, or believe that wilful fault necessarily exists, where we honestly think there is a departure from the simplicity of the Gospel, or an abandonment, or too light an estimation of any of its principles. We may honour fidelity in maintaining any of the doctrines of revelation, although some may be overlooked; we may make charitable allowance for different views of the Gospel from what we entertain; we may admire efforts to bring sinners to Christ, that they may be sanctified by his Spirit, and saved by his mercy, although there may be omitted the enforcing of the necessity of union with his Church, in order to union with him, and of the use of the means of grace afforded in that Church, in order to growth in grace; we may applaud and emulate zeal for the diffusion of religious truth, even though it do, not recognize, and be not connected with the enlargement in its primitive purity, of that "CHURCH OF THE LÍVING GOD" which is "THE PILLAR AND GROUND OF THE TRUTH."* But we ought not to suffer these efforts and this zeal to be distinguished as peculiarly evangelical. One word more. There is an evangelical spirit and temper, as well as evangelical principles. However thoroughly we may believe the latter, it will profit us nothing, unless our hearts embrace, and our lives exhibit the former. All bigotry and uncharitableness, all asperity, proneness to suspicion, rash judgment of motive, spiritual pride, boasting, ostentation, self-righteousness, disregard for order and authority, are excluded from the heart and life of the true follower of * 1 Tim. iii. 15. Jesus. Charity, meekness, humility, forbearance, kindness, gentleness, suspicion of oneself more than others, love of order, and submission to authority, are inseparable from a just claim to being EVANGELICAL. N. L. K. FOR THE CHRISTIAN JOURNAL. Some Account of the Church at Green field, Massachusetts. We return our thanks to the Reverend Gentleman who has favoured us with the following Communication. We shall be happy to receive similar views of other parishes. and Rhode-Island. About 1800 dollars were collected, of which more than 500 were received from the generous friends of Zion in Middletown and New-York. In the former place, Mrs. Margaret Clay and the Rev. Dr. Kewley made a handsome donation of communion plate. With this encou ragement, the building of the Church was commenced, and completed in the summer of 1814, at an expense of between three and four thousand dollars, when it was consecrated to the service of Almighty God by the Right Rev. Alexander V. Griswold, Bishop of the Eastern Diocess. In the spring preceding, the writer of this sketch GREENFIELD, the shire town of Frank- began his ministerial labours in the lin county, in the Commonwealth of parish, and was instituted Rector of Massachusetts, is situated on Con- St. James's Church, in May, 1815. necticut river, 70 miles north of Hart- The number of families at present atford, and 90 miles west of Boston, attached to the society, is 65—commulittle more than half the distance from the latter place to Aibany. In this town, previous to the year 1812, were four or five families attached to the doctrines, discipline, and worship of the Protestant Episcopal Church, who had been occasionally visited by the Rev. Messrs. Rayner and Chase,* of Connecticut. In consequence of the sentiments and advice of these gentlemen, particularly of the latter, who has been instrumental in advancing the interests of our Zion in many parts of the country, they were induced to commence the celebration of divine service, according to the order of the Church, and to continue it regularly in their respective houses. In December, 1812, the Rev. Mr. Cornwall, from Connecticut, visited them, and administered the holy communion to three individuals. In the spring of the year 1813, arrangements were made for collecting subscriptions to build a house for public worship; and, to this end, an appeal was made to the liberality of churchmen in different parts of the country. Thomas Chapman, Esq. and Mrs. E. Hall, visited Hartford, Middletown, NewHaven, and New-York, and applications were made, by Dr. A. F. Stone, in several places in Massachusetts *Now Bishop of Ohio. VOL. III. nicants, 50. Since the formation of this parish, a small society, connected with the same, has been organized in Montague, seven miles distant from Greenfield, containing 18 communicants, amounting in the whole to 88, an increase of 80 in six years. The number of confirmations is 100. Much opposition, as was to be expected, has been encountered; but a steady perseverance, and, as we trust, a constant regard to Christian-principle, during the whole progress of the Church's establishment, have been crowned with the divine blessing. Within the last six months, a new society has been organized in Guilford, (Vermont) seventeen miles north of Greenfield. An elegant Church has been erected in that place, and which between three and four hunconsecrated to the service of God, in dred devout worshippers unite in the the establishment of this society, we pure services of the sanctuary. For are much indebted, under God, to the prudent and zealous labours of Mr. A. L. Baury, a young gentleman from Connecticut, who has officiated there as a catechist and lay-reader. Twen It is remarkable, that in Guilford, a year since, the use of the Prayer Book was unknown. In that place about 40 have been confirmed, and there is nearly the same number of communicants. 19 ty-five miles north of Guilford, is another flourishing parish, at a place called Bellows' Falls, where a handsome Church has also been erected and consecrated. Three miles from Bellows' Falls, is a new society, at Drewsville, the prospects of which are promising; and another in a flourishing state, 25 miles north, at Windsor. These churches have all been founded since the establishment of St. James's at Greenfield, which, in the year 1814, was more than 60 miles distant from any Episcopal society with which regular intercourse might be maintained. The Lord has indeed been pleased to smile graciously upon the desolate parts of his vineyard; the waste places of Zion he has caused to be built up and we may believe that where similar efforts are made, the divine blessing will, in like manner, be bestowed. FOR THE SHRISTIAN JOURNAL. Collections for the Episcopal Fund. As this is the season appointed by the Convention of New-York for collections in the several congregations, in aid of the Episcopal Fund, I will take the liberty (with the permission of the publishers) of addressing a few considerations on that subject to my brethren of this Diocess. The Canon by which these collections are required, was passed in Convention, 1796. The object is declared to be the raising of a fund, which "shall be permitted to accumulate, without diminution, till the annual profits of the fund become adequate to the support of a Bishop; and then, by mutual consent of the Bishop of this State for the time being, and the Convention, the Bishop shall hold no parochial cure; but shall devote himself entirely to the duties which pertain to his Episcopal office."* On the benefits to be anticipated from the attainment of the object of this Canon, a few remarks shall be submitted. But, first, the attention of the reader is respectfully solicited to the following statement, which will show the progress of the fund. It is Canon H, 1796. In 1816, there were collections for the Episcopal Fund, reported from 20 congregations, amounting in the whole to $797 97 In 1817, from 25 congrega-717 42 In 1818, from 28 congrega- 790 05 Now let it be recollected that the Canon is imperative, requiring these collections to be made in every congregation in the Diocess-that the congregations now amount to 113 in number and that of the very few in which the requisitions of the Canon have been regarded, several may be fairly ranked among the most wealthy in the United States. * Upon the whole it appears, that the Diocess of New-York has been twenty-two years raising a fund for the support of its Bishop by annual contributions, and by constantly adding the interest to the principal; and that this fund does not yet amount to $20,000. The reader is left to make his own reflections on the above facts. In doing so, however, let him bear in mind the object contemplated by the Canon. It is the support of our Bishop as A comparison of the reports of the aggregate amount of the fund in 1816 and 1817, will show that there is a material error in the printed Journal, in giving the increase for 1817. such, and his consequent relief from parochial labours and responsibilities. And surely the fact that he has 113 congregations under his episcopal care and superintendence, some of which are situated near the extremities of this large state, must most powerfully enforce the necessity of the provisions of the Canon. These congregations are to be frequently visited. The apostolic rite of confirmation, in the apostolic mode, can be enjoyed by thousands of our brethren, only by the Bishop's taking long and frequent journies for its administration. Frequent episcopal visits are also shown, by universal experience, to be, every way, of eminent service to the Church, and one of the means of its prosperity most frequently, and most largely blessed. Greatly too, in various other ways, does the charge of a diocess draw upon the Bishop's time and care. For counsel in difficulties, for the removal, by timely and paternal interference, of local jealousies, and for the healing of animosities, this extensive family naturally look to him. Who has so little knowledge of human nature, or so little sensibility, as not at once to perceive that his time, care, and attention, must thus be very consider ably engrossed? In his oversight of the Clergy, too, besides the peculiar responsibility that rests on him, in the admission of candidates into their number, who does not see that even in the best state of human affairs, there must be much to require deep and undivided consideration, much to exercise prudence and maturity of reflection, much to enlist anxiety and solicitude? Now, with these claims upon his time and care, how can the Bishop also discharge the duties of the pastor of a parish-duties in themselves sufficient to occupy a man's whole attention? It ought not to be expectedThe It cannot be-IT IS NOT SO. truth ought to be understood. The present writer has sufficient opportunities of knowing that it were imagining what does not, because it can not exist, to expect in the person of the Bishop of the Diocess, a pastor, such as the spiritual interests of a parish require. In zeal, in devotion to his duties, in most laborious improvement of what time he has, he may be worthy of imitation by every presbyter in his Diocess. But we must not look for impossibilities. Nor zeal, nor devotion, nor labour can effect them. That parish must suffer which depends for parochial oversight and care on the active Bishop of an extensive diocess; and while the general interests of the Church are promoted by his activity and usefulness in his higher calling, its particular disadvantage must be the price. But the welfare of Religion and the Church presents another most important view of this subject. The high station which our Bishops hold, and the evidence that station affords of the respect entertained by the Church for their piety and learning, should lead to every effort that their characters may claim from the world equal respect, and that their usefulness in the general cause of religion, may be proportioned to their eminent and conspicuous standing. Whatever intervals of leisure, therefore, their official duties may admit, they should be enabled to devote to studies which may secure for them the place in society that their office should hold, and fit them to be valiant and strong in defence of the truth. Again; the control which the house of Bishops possesses over the proceedings of our highest ecclesiastical body, is one of the most invaluable parts of the constitution of our Church. To that house, as a permanent body, composed of men selected for their piety, wisdom, and prudence, by a choice originating in a Diocess, and sanctioned by the Church at large, and possessed of experience in ecclesiastical concerns, we may safely look for security against unpromising innovation in-discipline or order, and the encroachment of erroneous and strange doctrine. Let, then, every friend of the Church do what in him lies to afford its members leisure for those studies, and that reflection, which may minister to their usefulness in this important station. |