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VOL. I.]

THE

CHURCHMAN'S MAGAZINE.

FEBRUARY, 1821.

[No. 2.

For the Churchman's Magazine.

to the highest, or apostolic order,

A Scriptural View of the Christian were raised up in regular gradation

Ministry.

ON the Constitution of the Christian Ministry, there is unhappily a difference of opinion, among the professors of the true faith. Many, probably from want of due examination, have been led to doubt whether the scriptures authorise any subordination in this ministry; and some denominations of Christians, allowing of no such subordination, maintain that all who bear the name, however derived, of ministers of the gospel, are empowered, not only to administer the word and sacrament in the Church, but are also equally and alike authorized to send and commission others with the same powers. The Protestant Episcopal Church, however, holds a different opinion. She believes that the ministry of the Christian Church, was originally constituted like that of the Jewish Church, which was its type, with three distinct orders, holding subordinate ranks, and exercising different And this is the opinion powers. which it will be my present aim to maintain.

In this discussion, I shall not rely so much on the practice of the apostles and their immediate successors in the primitive church, as on the authority of the Great Head of the Church, Jesus Christ himself. shall endeavour to shew, that the ministers which he in person appointed VOL. I. No. II.

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from subordinate ranks; and that he conferred on them, at different times, three separate and distinct commissions, for three separate and distinct purposes, and at each time, with new and superior powers. And if this be shewn, it will follow that the apostles and their immediate successors maintained these three distinct orders-not on the ground of human expediency-but on the more substantial ground of divine appointment and authority.

We observe then, that the first commission, by which our Lord conferred on his disciples any ministerial authority, is that recorded in the tenth chapter of the Gospel of St. Matthew, and in the parallel passages of the other evangelists. The twelve, who had hitherto been with him and followed him, and who had seen his miracles and heard his preaching, being sufficiently instructed in his doctrine, were now sent forth to preach :-"And as ye go, "preach, saying, The kingdom of "heaven is at hand." And that no doubts might be entertained of the divinity of their mission, they had superadded to their authority to preach the gospel, the extraordinary gift of healing the sick, cleansing the lepers, raising the dead, and casting out devils. A similar commission was afterwards given to the seventy disciples, and the like addition of extraordinary gifts. It is proper to remark, however, that as these gifts

were probably bestowed as evidences of the divine mission of those early preachers, they were not perpetuated in the ministry, nor continued after the completion of the revelation and the promulgation of the Gospel had rendered such extraordinary tokens unnecessary. Thus then we perceive the whole extent of the first commission; given, as well to the twelve, who were afterwards raised to the highest or apostolic order, as to the seventy disciples. They were sent out to preach the gospel.

And having thus shewn the nature and extent of the first commission, we now pass on to the second, or next in order. This is a commission of high import, and was first given to the twelve, at the institution of the Lord's Supper. It was here, that the Great Head of the Church, after blessing and breaking the sacramental bread, and pouring out the sacramental wine, authorized these his disciples to administer this sacrament of his body and blood to the end of the world. He commanded them to do what he had then done in his sacerdotal office, as often as they should partake of this supper. "This do 66 ye, in remembrance of me. For ። as often as ye eat this bread, and "drink this cup, shew ye the Lord's "death till he come." Thus, then, we perceive that the second commission given to the ministers of Christ, conferred on them the authority of administering this holy sacrament, and raised them to the dignity of the priestly office. And here it may be proper to observe, that the perpetuity expressed in the terms of this commission, is of itself sufficient to shew the necessity of an unbroken succession in the Christian ministry. This point, however, may be made to appear more striking, when we come to speak of the third and highest order in the priesthood. And to this order we now proceed.

The third, or apostolic commission, which was conferred after the

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resurrection of the Saviour, is given by the evangelists in terms substantially alike, but somewhat different in form. By St. Matthew it is thus expressed:-" And Jesus came, and "spake unto them, saying, All pow"er is given unto me in heaven and "in earth. Go ye, therefore, and "teach all nations, baptizing them "in the name of the Father, and of "the Son, and of the Holy Ghost, "teaching them to observe all things "whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." And by Saint Mark, thus:-"Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized, shall be saved; but he "that believeth not, shall be dam"ned." But by St. John more expressly:- "Then said Jesus to them 66 again, Peace be unto you as my "Father hath sent me, even so send "I you. And when he had said "this, he breathed on them, and "saith unto them, Receive ye the "Holy Ghost. Whosoever sins "ye remit, they are remitted unto "them; and whosoever sins ye re"tain, they are retained." Such is the commission which our Saviour gave to the apostles, after he had risen from the dead, and was about to ascend to the right hand of the Father. Such were the terms, in which he committed to these faithful ministers, the oversight of his church militant on earth. The first thing to be observed in this commission, as rendering it superior to, or distinguishing it from, those that had gone before it, is the ordaining power which it confers on the apostles. These men, by their former commissions, had authority to preach and to administer the sacraments; but the new commission, without abrogating the former, added that authority which the Saviour alone had previously exercised in person-that of sending others, not only to fill the

subordinate orders in the ministry, but also to succeed them in the apostolic mission. "All power is given "unto me, in heaven and in earth." With this declaration, our Lord prefaces his delegation to his apostles of the power of ordaining the ministers of the Church to the end of the world. "As my Father hath sent "me, even so send I you." "Among the purposes for which he was sent into the world, were, the founding of a church-the institution of the sacraments and the ordaining of a ministry. The church was now established, and the sacraments were instituted; but he, leaving the earth for his heavenly throne, could no longer, in person, ordain his ministers. As he was sent, therefore, so did he send the apostles, that they also might send others with like power and authority, and thus maintain a regular succession, agreeably to the command, to the end of the world. We next notice the manner in which this authority is communicated :"He breathed on them, and saith "unto them, Receive ye the Holy "Ghost." We are not to suppose, that this alludes to that internal operation of the sanctifying Spirit of God, by which the heart is converted; but that it denotes the outward authority by which every ministerial act is performed :-a seal if we may so express ourselves, which the Son of God affixes to the apostolic commission. And the manner in which the three persons in the Godhead are blended in conferring this authority, is worthy of particular remark. The Holy Ghost is given-given by the Son in person-and given by him, as one sent from the Father. Hence, from Father, Son, and Holy Ghost-the Trinity in unity-is the outward commission derived, by which the apostles and their successors take the oversight of the church, and ordain those who administer its ordinances. It is almost unnecessary to add the further remark, that the remainder of the commission

refers simply to that wholesome discipline, which is not only acknowledged to be necessary, but is universally exercised, in all well-regulated communities.

Thus I think it has been made to appear, that the great Head of the Church, Jesus Christ himself, did lay the foundation for three orders in the Christian ministry; that he raised the apostles themselves, by a regular gradation, from humble and subordi nate ranks, to the station which they held at the time of his ascension; that he conferred on them, at different times, three separate and distinct commissions, for hree separate and distinct purposes, and at each time, with new and superior powers: hav ing, by the first, given them authority to preach the gospel; by the second, to administer the sacraments; and by the third, to ordain others to the ministry. And if we are satisfied of these things, can we entertain any doubts on the great question, which, for the last two centuries, has divided the Christian world? Nay, are we not insensibly drawn to the conclusion, that it was on the high authority of Divine appointment, and not on the loose and unstable ground of human expediency, that the apostles founded that orderly system of eccle siastical polity, which was adopted by their immediate successors, and which is maintained in the Episcopal church to this day.

But, in answer to all this, it may be asked, whether there is any evidence on record, that the apostles did uniformly adhere to this system? I reply, that the proof certainly appears to be ample: for although it is not pretended, that the scriptures give us an account of every ordination to these several offices; yet there are instances sufficient mentioned of each case, to establish the principal fact: and hence, until some evidence appears to the contrary, we have a right to presume that the practice was uniform.

With respect to the apostolic commission, we find that the authority which it conferred, was forthwith exercised in filling up the place vacated by the apostacy and death of Judas Iscariot: for immediately after the ascension of the Saviour, Peter called the attention of his brethren the apostles, and the disciples who were also present, to the prophecy of David concerning the treachery of Judas; and pointed out the necessity of ordaining one to supply his place, from among those who had already served in the subordinate ranks of the ministry. Appealing, therefore, to God for the rectitude of their hearts, " they gave forth their lots: and the "lot fell upon Matthias; and he was "numbered with the eleven apos"tles." And here, we notice a circumstance which may be deemed somewhat important in this discussion Peter, in citing the prophetic words of the Psalmist relating to this transaction, terms the apostolic office a bishoprick :-" His bishoprick let "another take;" thus rendering not only the title, apostle and bishop, synonymous, but also clearly shewing the perfect similarity of their offices and duties. Indeed, from this time, those who held the several grades in the ministry, were ordinarily distinguished, as they are now, by the titles of Bishop, Presbyter, and Deacon.

And with respect to these subor dinate commissions, we find the proofs on record equally decisive. We have an account, in the sixth chapter of the Acts of the Apostles, of the solemn ordination of Deacons, by the laying on of the apostles' hands: And the powers and duties of these deacons, thus ordained, are expressly described as inferior and limited. The ordination of elders, or presbyters, in every church, and in every city, with powers and duties of a higher grade, is also matter of record. And among the ministers who were regularly raised from the

inferior ranks, even to the high and distinguished office of Bishop, the case of Timothy stands too prominent to be overlooked by any reader of the scriptures.

Thus, then, are we supported in our opinion, by proofs drawn exclusively from the practice of our Lord himself, and from the writings of the New Testament. And as to the succession, which the apostolic commission implies, were there not on record a single ordination, from that age to the present day, still the very nature of the Episcopal Constitution of the Christian Ministry, would be sufficient to raise a strong presumption, that the order of succession had not been broken. Indeed the very existence of three orders, bearing the same titles, and exercising the like authority and power, would afford an inference almost conclusive on the subject. But, fortunately, the evidence of an unbroken succession in the apostolic or episcopal order, does not depend on inferences of this nature. Historical records have afforded the means of tracing up this succession to the churches organized by the apostles themselves, and to the Bishops whom they sent, as the Great Head of the Church had sent them.

Having thus endeavoured, with all possible plainness and frankness, and I hope with perfect candour and fairness, to maintain the opinions and claims of the Protestant Episcopal Church, on this highly interesting subject, I will close with a very few remarks.

If the ministry of the Christian Church was originally constituted, like that of the Jewish Church,which was its type, with three distinct orders, holding subordinate ranks, and exercising different powers;-if Jesus Christ himself, as Supreme Head of the Church, formed this constitution; and if, by the providence of God, it has been preserved through all the revolutions and changes of the world;-can any Christian consider

it a matter of indifference, whether he does, or does not, adhere to this system of ecclesiastical polity ?-It seems astonishing, that a subject of so much importance, should ever have been viewed with indifference: And still more astonishing does it seem, that any portion of the Christian world, in any age, should have felt themselves justified in departing from, and rejecting a system, coming down to them with such high sanctions. It is less surprising, however, that long habit and custom should have reconciled this departure to the feelings of thousands of good and pious men in various parts of the world. But shall habit, or custom, or the example even of good men, still hold the judgment in bondage? I feel constrained to repeat, that there can be no excuse for indifference on so momentous a subject. It is our duty to enquire into the truth, as it is revealed in the gospel: And if we find, that, from a want of due examination, or from any other cause, we have imbibed erroneous notions on this point ;-if we find ourselves in a state, which we have reason to apprehend, is a state of schism, or alienation from the Church of God ;-we can be at no loss as to the course which we are bound to pursue. But it is to be presumed that the minds of all well informed Churchmen are satisfied on this subject, and that they entertain no doubts as to the Constitution of the Christian Ministry. And shall they be required to surrender their opinions, at the demand of every one who aspires to the honour of founding a novel system of divinity? Or will it be expected, that for the sake of a show of liberality, or to support a visionary scheme of harmonizing the discordant opinions of innumerable sects, they can sacrifice or appear indifferent to principles, sealed by the blood of so many martyrs, and rendered immutable by the stamp of divine authority ?-I trust not:-For such a course would sa

vour, neither of charity to our fellowmen, nor of fidelity to our God. It is only by steadily and faithfully contending for the truth, that we can hope to promote the happiness of man, or glorify our Father who is in heaven. In the prosecution of this work, therefore, may God so assist us by his grace, that all who profess and call themselves Christians, may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life.

On Matthew, vii. 7, 8.

"Ask," saith our blessed Saviour, "and it shall be given you: seek, and ye shall find: knock, and it "shall be opened unto you." And by way of comment on these words, he encourages us to perform the duties which they enjoin, by the assurance, that " every one that asketh, "receiveth; and he that seeketh, "findeth; and to him that knocketh, "it shall be opened." The words ask, seek, and knock, perhaps answer to the ideas of want, loss, and earnestness. We want grace, mercy, and pardon. We have lost the favour, and the image of God, and the present and eternal happiness of our immortal souls. We should ask for those things which we want, and seek for those which we have lost, with a degree of earnestness proportioned to their value and importance; for now is our day of grace and salvation. We may not boast ourselves of to-morrow.

Eternity is at hand: if we die with these wants unsupplied, and with that which we have lost, unrestored, we must be miserable for ever. Whoever would ask, seek, and knock effectually, must do it in the name of Jesus Christ, not not only with faith and repentance, but with undivided trust and reliance on the mercy and goodness of God.

We must thus ask with confidence and humility for grace to direct, ren

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