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Erixoros-translated sometimes "Bishop," and sometimes "Overseer," are used indiscriminately; as Ac. xx. verses 17. with 28. and Tit. i. verses 5. with 7. and with 1 Tim. iii. 2.

But identity of title does not prove identity of Office; for the same indiscriminate use of terms is found in the Old Testament with respect to the several Orders of the Aaronical Priesthood, between the duties and privileges of which no question is made; as Lev. i. 7. (and xxi. 10.) with i. 8. and Deut. xxvii. 14. with Josh. viii. 33. and iii. 3. and 17, &c.

2. Those in which the Apostles apply to themselves the appellation of the Second Order, Пpeσbúrepos, or “Elder”—as 1 Pet. v. 1. and 2; and 3 John 1.

But if this argument prove any thing, it proves too much; as it would reduce not only the Apostles, and their Disciples, and Successors, but OUR LORD Himself, to the rank of " DEA"CON", (Aiάxovos) the lowest order of the three.-Rom. xv. 8. Gal. ii. 17. and I Cor. iii. 5. 2 Cor. iii. 6. vi. 4. xi. 23. Eph. iii. 7. Col. i. 23, 25. and Eph. vi. 21. Col. i. 7. iv. 7. 1 Thess. iii. 2.—while it would elevate to the Apostolate, ('Aπ050λ01) those evidently of an inferior order, 2 Cor. viii. 23. Phil. ii. 25. Rev. ii. 2. (and perhaps Ac. xiv. 14. and Rom. xvi. 7.) and would, also, allow a LAYMAN to be one of the established Orders-" a Deacon of God," (ε Aiάxovós) Rom. xiii. 4.-the same term as given to Timothy, 1 Thess. iii. 2. Nay, even a FEMALE, as Phebe,—" a Deacon of the Church," (Aiánovov tas° ixxλnoías) Rom. xvi. 1. and Postscript, in direct contradiction to the decisions of the Writer.

3. Those which seem to imply an Ordination by Presbyters, the Members of the Second Order,-as Ac. xiii. 1-3. and 1 Tim. iv. 14.

But the first of these passages relates to an extraordinary occurrence, and is far from proving a common Ordination. (See ante PROP. x.) while the sense of the second is made doubtful, if not altogether adverse to the construction proposed,

by another

passage in an Epistle from and to the same parties, and relating to the same transaction, 2 Tim. i. 6.

4. Those which seem to intimate a government of the Church by the "Elders," as " Overseers ;" as Ac. xx. verses 17. and 28. with 31.

But this passage is too equivocal, and inconclusive, to stand as evidence against so much of a contrary tendency, and the presumed analogy of faith.

And as to particular passages in the Writings of the Fathers.

5. Those which mention two Orders without a third.

But this is a natural consequence of the indiscriminate application of titles to the two higher Orders, found in the Holy Scriptures, and common at the close of the Apostolic age; and these passages, taken strictly in such sense, would make the writers contradict, not only their cotemporaries, but even themselves.

6. Those which, from either erroneous translation, or want of attention to the context, are made to imply a very limited Jurisdiction in the BISHOP-properly so called ;-narrowing his Diocese to a single parish, or village-confining his Church and people to one place of meeting-supposing his having a personal knowledge of every one of his flock, and making him to attend to the claims of all the indigent; and alone to administer the Sacraments to all.

But on these points, such explanations have been given, as to have convinced the candid opponent, and which remain unrefuted and unanswerable.

II. On an alledged want of evidence in the Holy Scriptures in precise words, for the existence of the Christian threefold Ministry.

But this is supplied by the analogy of faith ;-and there are many important points of Christian practice, universally acknowledged and obeyed as of Divine Institution, for which no such evidence is either afforded, or required.

III. On a deduction of supposed consequences.

As to the Reformed Churches, which are not under Episcopal government, and as to all not included in the visible Church of Christ.

But these consequences it does not seem necessary either to draw, or to accede to. If God ordain rules for apparently general observance, with Him be the decision on the plea of necessity, or expediency, for the non-observance of such rules. But we would willingly, and with charity, remember, that "the things which are impossible with men, are possible with "God!"

SECONDLY-As to the choice of the Ministry, and their pointment by THE LAITY.

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1. On the passage Ac. xiv. 23. where the word xgorovńravτes, used for " ordained," as it signifies literally a lifting up of the hand, is assumed to mean that the Ceremony was by an act of the people.

But the word may be taken figuratively here, as it is in another place, where it is used to express a choice made by God himself" chosen before of God," Ac. x. 41. (Gr.) and the construction contended for, is contrary to analogy, Tit. i. 5.

2. On the choice, or appointment, of Matthias, and the seven Deacons.

But, in the first of these cases, the act of "appointing" the two Candidates may, from the context, Ac. i. 2 with 12-14, 15, with 21-24. 23 with 24. and 24 (15) with Ac. xv. 7, 8. be justly attributed to the Apostles. And in the second, the suffrage, or testimony of the people might naturally be admitted, when, as to one part of the office,-the dealing out the Alms of the Church-they were so greatly interested in the integrity of those to be appointed. But in fact the direction was giventhe number was fixed-the appointment and the ordination were made and thus the whole action was rendered validby the Apostles alone, Ac. vi. 3. and 6.

[The attempt to create evidence here, by the substitution of

"YE" for " we,

bibles.]

"vi. 3. is still on record in some of the Church

THIRDLY,-As to the EXERCISE OF THE MINISTRY by the

LAITY.

1. On a misapplication of the terms, "an Holy Priest"hood," 1 Pet. ii. 5.- and " Kings and Priests," Rev. i. 6. v. 10. xx. 6.

But the real sense of the first is gathered from Ex. ix. 5, 6. where that Nation is called "a Kingdom of Priests," whose LAITY is forbidden, on pain of death, "to offer incense before "the Lord!" Num. xvi. 40. And if the other passage be taken literally, and all are PRIESTS, then all are likewise KINGS.

II. On unfounded assumptions-as

1. That an useful Ministry cannot but be a valid one.

But if the lawfulness of such Ministry be questionable, as being contrary to either the express word of God, or the analogy of faith, the appearance of what may be, under such circumstances, erroneously considered as success, will not warrant the supposition; for we are forbidden, under the heaviest denunciation, to "do evil that good may come," Rom. iii. 8.

2. That sincerity of intention will reconcile this, or even any thing, in the sight of GOD.

But when God has been pleased to declare His WILL, the plea is utterly inadmissible; sincerity in disobedience is an anomaly, and " ignorance" cannot be "winked at."

FOURTHLY,-As to a PARTICIPATION in the GOVERNMENT of the Church by LAYMEN, or RULINg Elders.

On the following passages principally-Rom. xii. 6-8. 1 Cor. xii. 28. and 1 Tim. v. 17.

But a different and more natural construction is in such conformity both to Scripture analogy and primitive practice, that the sense required may be fairly objected to, as forced and unwarrantable.

CONCLUSION.

IF, THEN, particular Places, and Sacrifices, and Seasons, and Persons, were, at the beginning, of God's appointment for the Public Service of the Church. PROPOSITION I.-and these were more particularly designated, and sanctified, as the Divine Will was more plainly revealed; PROP. II-with which the Stranger was forbidden, on pain of death, to intermeddle. PROP. III.-while the instituted gradation of Orders was guarded against confusion and infringement by a signal display of the DIVINE displeasure, and vengeance. PROP. IV.

-IF the only exception be found in the case of the PROPHETS, persons specially appointed by God for particular purposes, and acting within the limits of their Commission, under the express denunciation of like vengeance. PROP. V.-while Our Lord formally recognized such an Economy, and was Himself obedient to its Institutions. PROP. VI.-and did not act in His Ministry till openly called and appointed; when He adopted the Precedent, and established a like three fold gradation of Orders, Himself having the Superintendency, and exercising Episcopal power. PROP. VII.—

-IF He, on the close of His earthly Ministry, delegated this power to others, with an assurance of His being ever with them, and their Successors. PROP. VIII.—and, after the choice and substitution of another Apostle by the superintending Authority of CHRIST. PROP. IX.-and the calling and appointment of the Apostle of the Gentiles, and after the confirmation of the HOLY SPIRIT. PROP. X.-the Apostles exercised this power in the choice and employment of their Disciples. PROP. XI.in ordaining to the Ministry, and in the formation, and government of Local Churches. PROP. XII.-still, like OUR LORD, recognizing the existing Levitical Priesthood, and Service. PROP. XIII.—and, on the termination of their Ministry, dele

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