In Rom. xii. 8, it is said, He, that Ruleth, is required to do this duty with diligence. This passage plainly lies out of the debate. In Heb. xiii. 7, the Apostle says, Remember them, who have the rule over you, who have spoken to you the word of life. Obey them, that have the Rule over you, and submit yourselves; for they watch for your souls, as they that must give account, verse 17. Salute all them, that have the Rule over you, and all the Saints. They of Italy salute you.

Here we find the Rule over the Church, or Churches, to whom this Epistle was directed, committed to many hands: Them, that have the Rule over you; and all them, that have the Rule over you. If this Epistle was sent to a single Church, or to the Churches of a single City; (Jerusalem for instance) then in that Church, or in the Churches of that City, there were several persons, who had the rule over these Churches. That it was thus sent is both reasonable in the nature of the case; because otherwise there would be nobody to receive, to keep, or to testify to, a part of the Canon of Scripture; and because in the last quoted verse they of Italy are said to salute the persons, to whom it was written. Of course, these Rulers cannot have been Bishops of extensive dioceses; but ordinary Ministers of the Church.

In accordance with this opinion, the most judicious divines have supposed this Epistle to have been directed to the Hebrews in Palestine; and, particularly, those in Jerusalem.

The Rulers, spoken of in the 7th verse, have been supposed to be dead, at the time when the Epistle was written the latter end of the year 63. St. James the less, often called the Bishop of Jerusalem, died probably about one year before this time. He was the only person, who with any pretence can be supposed to have Ruled them as a Bishop. Plainly James, the brother of John, and Stephen, the Protomartyr, were not, as Theodoret supposes, at all concerned in Ruling this Church. If the other James had been their Bishop; it is not easy to conceive how, in such a passage, there should be no hint concerning his ruling over them; and how St. Paul, if their government had not been committed to a considerable number of persons, should have written as he has done in this verse.

In the two last of these verses, the Rulers mentioned, were still living; and, from the language used, existed in considerable numbers. At the same time, no Bishop is mentioned, or alluded to, in any manner of distinction whatever. Ecclesiastical government, therefore, was not, at the time when this Epistle was written, in the hands of a Diocesan Bishop at Jerusalem. To say the least, such a fact receives no countenance from the Epistle to the Hebrews. These are the only passages, in which ruling, and the character of Rulers, in the Church, are directly mentioned in the Scriptures. I presume it is plain from these passages, that Ruling is, at least, as directly, and as extensively, ascribed to Elders, as

to Bishops; and that, so far as these texts are concerned, it belongs to the former as extensively as to the latter.

But Preaching is every where in the Scriptures exhibited as an employment, superior to that of Ruling. In the passage, quoted from 1 Tim. v. 17, this truth is decisively exhibited. Let the Elders, who rule well, be accounted worthy of double honour; (that is, of high honour) especially they, who labour in the word and doctrine. Here St. Paul directs that Preaching Elders should be accounted worthy of more honour than Ruling Elders. As the Rulers are here supposed to Rule well; that is, to do their duty faithfully; it is clear, that the superior honour given to those, who preach, is given only on account of the superiority of their employment.

Preaching was the first business, on which the Apostles, and afterwards the Seventy, were sent, It was also, the first active business of Christ himself; as he has told us in Luke iv. 18, quoted from Is. Ixi. 1. The Spirit of the Lord is upon me; because he hath anointed me to preach the Gospel to the poor.

Of the Apostles it is said, Mark iii. 14, And he ordained twelve, that they should be with him, and that he might send them forth to preach. When they went out on their first mission, Christ said to them, Go to the lost sheep of the house of Israel; and as ye go, preach, saying, The kingdom of Heaven is at hand. Math. x. 6, 7.

To the Seventy, he said, Into whatsoever City ye enter, heal the sick, that are therein; and say unto them, The kingdom of God is come nigh unto you. Luke x. 8, 9.

Christ, saith St. Paul, sent me not to baptize, but to preach the Gospel.

Again; I am not ashamed of the Gospel of Christ: for it is the power of God to salvation. Rom. i. 16.

Again; When it pleased God, who separated me from my mother's womb, and called me by his Grace, to reveal his Son in me, that I might preach him among the heathen. Gal. i. 15.

According to this scheme, the Scriptures are full of commands, exhortations, discussions, descriptions, and other exhibitions, concerning preaching the Gospel, as the great duty of Ministers. In all these it is presented as the most important business of a Minister; compared with which every other is of a very subordinate nature. Ruling, on the contrary, is mentioned but six times in the New Testament; and there without a hint of its possessing any peculiar consequence. If Elders, therefore, had been distinguished from Bishops by inferiority of power, as Rulers; they would still hold a higher and more important employment, as decided by the Scriptures. If there are different classes of Ministers; the Preacher is certainly made in the New Testament superior to the Ruler. Yet Ruling is the peculiar employment, professedly assigned to the supposed higher class of Ministers. Can this scheme consist with what we have just now heard from the Scriptures?

The subject of Ordaining Ministers is mentioned nine times: four in the phraseology of laying on hands; and five in other, varying terms.

And he, that is, Christ, ordained twelve, that they should be with him. Mark iii. 14. The Greek word here is songs, constituted. Wherefore, of these men, says St. Peter, must one be Ordained to be a witness with us of his Resurrection. Acts i. 21, 22. The Greek word is here yεverbal, become.

And when they, (the Apostles) had ordained them Elders in every Church. Acts xiv. 23. Here the Greek word is, χειροτονησαντες, originally signifying to stretch out the hand; then to elect with uplifted hands; and afterwards to appoint, or constitute to an office. Whereunto, says St. Paul, I am ordained a Preacher, and an Apostle. 1 Tim. ii. 7. The Greek word here is ersoy, I was appointed.

For this cause left I thee in Crete; that thou shouldst set in order the things that are wanting, and Ordain Elders in every City. Here the Greek word is_xaradenons, constitute. It is doubtful whether Ordaining, in the Ecclesiastical sense, is intended in either of these passages, except the third; Acts xiv. 23: And even this will admit of serious debate.

In the last, to wit, Tit. i. 5, the power of Ordaining has been supposed to be attributed to a Bishop. The justice of this supposition must be determined by answers to two questions. The first is, whether xararnons signifies Ordination in the appropri ate sense; or to constitute Elders, already Ordained Ministers of particular Churches: or in other words, to appoint them their particular places of administration.

The second is, whether Titus was a Bishop in the Prelatical This subject will be examined in its proper place.

sense.

The four remaining instances are mentioned in the appropriate language of laying on hands; &tio xigas; phraseology, which usually denotes Ecclesiastical Ordination in the proper sense. They are the following: Whom, that is, the seven Deacons first chosen, they set before the Apostles; and when they had prayed, they laid hands on them. Acts vi. 6. And when they, that is, the Apostles, had fasted, and prayed, and laid hands on them, viz. Paul and Barnabas, they sent them away. Acts xiii. 3.

Lay hands suddenly on no man. 1 Tim. i. 22.

Neglect not the gift, that is in thee, which was given thee by prophesy, and the laying on of the hands of the Presbytery; or body of Elders. 1 Tim. iv. 14.

In all these instances Ordination, in the appropriate sense, is undoubtedly intended. As the Apostles laid hands on those, to whom they communicated the miraculous gifts of the Holy Ghost, the same phraseology is used twice with reference to this subject. Acts viii. 17, 19; both but one instance; and 1 Tim. i. 6. It is also used to denote the laying on of the hands of him, who offered a sin-offering. Heb. vi. 2.

Of the four instances, in which this phraseology denotes Ecclesiastical Ŏrdination, it is, in two, attributed to the Apostles generally. In the third, Timothy is commanded to lay hands suddenly on no man. That is, not hastily to Ordain, or be concerned in Ordaining, any man; lest he should prove an unsuitable person for the Ministry. In the fourth, the Ordination of Timothy is attributed to the whole body of Presbyters, or Elders, who united in his Ordination. Of these instances, the only ones of this nature in the Bible, it is perfectly plain, that there is but one in which Ordination can possibly be ascribed by any construction to persons, who were Bishops in the modern sense: viz. the passage, in which Timothy is commanded to lay hands suddenly on no man. the ascription depends wholly on the fact, that Timothy was such a Bishop, and Bishop of Ephesus: a fact, which it is presumed cannot be established. Leaving this, however, for the present, I observe, that, were it to be granted, still, as Timothy's own Ordination is directly ascribed to the Presbytery only, the Scriptures attribute Ordination, at least as evidently, and as extensively, to Presbyters, as to Bishops.

Here

Of this power, also, as well as that of ruling, it is to be observed, when compared with preaching, very little stress is laid on it in the Scriptures. It is mentioned but nine times, even if we adopt the utmost latitude of construction; and in all these, except two, is mentioned incidentally. In one of these two, St. Paul commands Timothy to lay hands suddenly on no man. 1 Tim. vi.

16. In the other, he mentions, that he had left Titus in Crete, to ordain Elders in every City. Preaching the Gospel on the contrary, is, throughout the New Testament, and often in the Old, exhibited as the great duty of a Christian Minister; as his chief, most useful, and most honourable, destination. From this state of the subject the conclusion is, therefore, warrantably drawn, that, in the view of the Scriptures, Ordaining is an employment, wholly inferior in its nature and importance. Of course, the powers, claimed by the Bishop as peculiar to his office, are inferior to those, confessedly attributed to the Elder, and can, in no Scriptural sense, become means of raising the former above the latter.

SERMON CLI.

THE EXTRAORDINARY

CHURCH.
ISTERS.

MEANS OF GRACE.-OFFICERS OF THE MINISTERS OF THE GOSPEL.-WHO ARE MIN

1 PETER V. 1-3.-The Elders, which are among you, I exhort, who am also an Elder, and a witness of the sufferings of Christ, and a partaker of the glory that shall be revealed. Feed the flock of God, which is among you; taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God's heritage, but being ensamples to the flock.

IN the preceding discourse, I mentioned it as being, in my own opinion, the doctrine of the Scriptures,

That there are but Two kinds of permanent Officers in the Church of Christ.

In support of this doctrine, I allege the following things. 1. The Text.

2. Acts xx. 17, 28.

3. Philippians i. 1.

4. The fact, that, except in this passage, no mention is made of Bishops by way of address, direction, or salutation.

5. The Commission, originally given to Ministers of the Gospel. 6. The fact, that the same duties are assigned to all such Minis

ters.

I shall now proceed to support the same doctrine by exhibiting, at some length, the manner in which Ministers are spoken of in the Gospel. This very general head, which I could not conveniently make less general, I shall illustrate from the following

sources.

1. The address of Christ to his Apostles, Mark x. 42-45, with the parallel passage. Luke xxii. 25.

Ye know, that they, who are accounted to rule over the Gentiles, exercise lordship over them, and their great ones exercise authority over them: but it shall not be so among you. For whosoever will be great among you, shall be your minister; and whosoever will be the chiefest shall be servant of all. For the son of man came not to be ministered unto, but to minister.

The Apostles, James and John, as we are informed in the context, had solicited Christ, that they might be exalted to peculiar distinction and authority in his kingdom. The other Apostles were offended at this scheme of ambition on the part of their companions, as being themselves desirous of the same elevation. To VOL. IV.

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