Chapter XXXIV: Part 34

As for the opinion of those who think that it was, indeed, a distinct office, but that a teacher was called, by the church, to some other branches of teaching, which the pastor could not well attend to, and that these were such as were styled, by the primitive church, Catechists; this deserves our consideration. We read, in the early ages of the church, of persons who had this office and character: Their work was such as needed those gifts, which our blessed Saviour was pleased to bestow on men, for the propagating his interest in the world, as much as any other; for, whether they preached publicly or no, as the pastor was called to do, their business was not only to instruct the catechumens, who were disposed to embrace the Christian doctrine, but all who were willing to be taught by them; for which end there were public schools erected, which were under the direction, care, and countenance of the church, in which the method of instruction was, by explaining the scriptures, and, in public and set disputations, defending the Christian religion against those who opposed it, by which means many were converted to the Christian faith from among the heathen; and others, who were initiated therein, were, by this means, as well as by public preaching, established and confirmed therein, and thereby qualified for church-communion, and then baptized and joined to the church. Thus we read, in the writings of the Fathers, and church-historians, of several who performed this office with very great reputation and usefulness[308]; and it is thought, by some, to have been not only agreeable to the practice of the church in the apostle’s days, but derived from it; and though it be not so plainly mentioned in scripture, as some other officers are, yet that the apostle refers to it, when he says, _Let him that is taught in the word, communicate unto him that teacheth_, Gal. vi. 6. that is, Let him that is catechized communicate to the catechist[309]. But this is, at best, but a probable sense of the word, and therefore not sufficient of itself to give ground to conclude, that the apostle intends this when he speaks of teachers, as distinct officers from pastors. However, though, doubtless, the practice of the church, as above-mentioned, in appointing such officers was commendable; yet it does not fully appear, that this is what the apostle intends, though I will not deny it to be a probable conjecture; and I should acquiesce in it, rather than in any other sense of the text that I have hitherto met with, did I not think that the words pastors and teachers might not be as well, if not better, understood, as signifying one and the same office; and therefore I had rather understand them as Jerom and Augustin do[310], _q. d._ _He gave some pastors_, to wit, _teachers_, or pastors that are teachers, or engaged in preaching the gospel, which is the principal branch of their office. And that which gives me farther ground to understand the words in this sense, is, because the apostle, when he enumerates the officers of a church elsewhere, speaks of teachers without any mention of pastors, as it is said, _God has set some in the church; first, apostles; secondarily, prophets; thirdly, teachers_, 1 Cor. xii. 28. where no mention is made of pastors, as being included in the word teachers; and this is agreeable to what we observed elsewhere,[311] which is all we shall add on this head.

The next officer in a church is a deacon, whose work and business is described as _serving tables_, Acts vi. 2. that is, the Lord’s table, by providing what is necessary for the Lord’s supper, and assisting in the distribution of the elements. He is also to supply the poor with necessaries, and to take care that the minister may be maintained, and other expenses defrayed; and, in order hereunto, he is to receive the contributions raised by the church for those ends; so that the office is properly secular, though necessary and useful, as subservient to others that are of a spiritual nature. The apostle gives an account of the qualifications of those who are to engage in this office, in 1 Tim. iii. 8-13. in which he speaks of them as persons of an unblemished character, of great gravity and sobriety, and other endowments, which may render them faithful in the discharge of their trust, and exemplary and useful in their station.

In the first age of the church, after the apostles’ days, when it was under persecution, it was the deacon’s work to visit and give necessary relief to the martyrs and confessors: but we do not find that they performed any other branches of service besides this, and those above mentioned; though Tertullian speaks of them, in his time, as being permitted to baptize in the absence of bishops and presbyters,[312] in which they went beyond the scripture-rule, and, after this, they preached; and this practice has been defended by all who plead for diocesan episcopacy unto this day. But the arguments they bring for it, from scripture, are not sufficiently conclusive, when they say, that Stephen and Philip, who were the first deacons, preached; for this they did as evangelists, not as deacons. These indeed, as it is said of the bishop, in 1 Tim. iii. 2. ought to be _apt to teach_: thus they are described, ver. 9. as _holding the mystery of faith in a pure conscience_; yet this extends no farther than that they should be fit to edify those, by their instructions, whom they relieved, by giving them a part of the church’s contributions, that, by their conversation, they may do good to their souls, as well as, by what they give them, to their bodies. And when it is farther said, that _they who have used the office of a deacon well, purchase to themselves a good degree, and great boldness in the faith_, ver. 13. this does not sufficiently prove, as many ancient and modern writers suppose, that this qualifies them for the office of presbyters, since there is no affinity between these two offices; and one cannot, properly speaking, be a qualification for the other: but the good degree is, probably, to be understood of their having great honour in the church, as persons eminently useful to it; and great boldness in the faith, is not boldness in preaching the gospel, but resolution and stedfastness in adhering to the faith, and, in their proper station, defending, and being ready, when called to it, to suffer for it. Thus we have considered the government of the church, and the officers which Christ has appointed in it.[313]

6. The last thing to be considered, is the privileges of the visible church, particularly as the members thereof are said to be under God’s special care and government, and, as the consequence hereof, have safe protection and preservation, whatever opposition they may meet with from their enemies; and they also enjoy communion of saints, and the ordinary means of salvation.

(1.) We shall consider the church, as under the care of Christ. This is the result of his propriety in them, and his having undertaken to do all things for them, as Mediator, that are necessary to their salvation. This care, extended towards them, is called special, and so differs from, and contains in it many privileges, distinct from, and superior to that which is expressed in the methods of his common providence in the world. There are several metaphorical expressions used, in scripture, to denote Christ’s care of, and the particular relation he stands in to his church: thus he is described as their Shepherd, performing those things for them that such a relation imports, Psal. xxiii. 1, 2. and lxxx. 1. Isa. xl. 11. Jer. xxxi. 10. namely, his giving them, in a spiritual sense, rest and safety, gathering, leading, and defending them; and as such he does more for his people, than the shepherd, who, being faithful to his trust, hazards his life; for Christ is expressly said to _give his life for his sheep_, John x. 11.

Moreover, his care of his church is set forth, by his standing in the relation of a _Father_ to them; which argues his tender and compassionate concern for their welfare, as well as safety, Deut. xxxii. 7. Psal. ciii. 13. Isa. lxiii. 16. Jer. xxxi. 9. Now the care of Christ, extended to his Church, consists,

_1st_, In his separating them from, and, as it were, gathering them out of the world, or that part of it that _lieth in wickedness_, as the apostle says, _The whole world lieth in wickedness_, 1 John v. 19. or, as the word may be rendered, in the wicked one; upon which account it is called, Satan’s kingdom. He gives them restraining grace, brings them under conviction of sin, and humbles them for it; and, by the preaching of the gospel, not only informs them of the way of salvation, but brings them into it.

_2dly_, By raising up, and spiriting some amongst them for extraordinary service and usefulness in their station, adorning them with those graces, whereby their conversation is exemplary, and they made to shine as lights in the world; and not only in some particular instances, but by a constant succession, filling up the places of those who are removed to a better world, with others, who are added to the church daily, of such as shall be saved.

_3dly_, His care is farther extended, by fatherly correction, to prevent their ruin and apostacy, which, as the apostle says, is an instance of his _love_ to them Heb. xii. 6, 7. and also of his keeping them from, and _in the hour of temptation_, Rev. iii, 10. and _bruising Satan under their feet_, Rom. xvi. 20. and in supporting them under, and fortifying them against the many difficulties, reproaches, and persecutions, they are exposed to in this world, as Moses says, in the blessing of Asher, _As thy days, so shall thy strength be; the eternal God is thy refuge, and underneath are the everlasting arms_, Deut. xxxiii. 25, 27.

(2.) The visible church is under Christ’s special government. It is a part of his glory, as Mediator, that he is the supreme Head and Lord thereof; and this cannot but redound to the advantage of his subjects, as these we are speaking of are said to be, who profess subjection to him, which is not only their duty, but their peculiar glory, as they are thereby distinguished from the world, and entitled to his special regard. He is their King; and accordingly,

_1st_, He gives them laws, by which they are visibly governed, so that they are not destitute of a rule of government, any more than of a rule of faith, whereby their peace, order, edification, and salvation, are promoted, and all the advantages, which they receive from the wisdom and conduct of pastors, or other officers, whom he has appointed to go in and out before them, _to feed them with knowledge and understanding_, Jer. iii. 15. _to watch for their souls_, Heb. xiii. 17. are all Christ’s gifts, and therefore privileges which the church enjoys, as under his government.

_2dly_, He protects and preserves them, notwithstanding the opposition of all their enemies; so that whatever attempts have been hitherto made to extirpate or ruin them, have been ineffectual. The church has weathered many a tempest, and had safety, as well as various marks of the divine honour and favour, under all the persecutions, which it has been exposed to; so that, according to our Saviour’s prediction, _The gates of hell have not prevailed against it_, Matt. xvi. 18. and all these afflictive dispensations of providence are over-ruled for the promoting his own glory, and their spiritual advantage.

(3.) Another privilege, which the church enjoys, is communion of saints. Communion is the consequence of union, and therefore since they are united together as visible saints, they enjoy that communion, which is the result thereof. The apostle speaks of a two-fold fellowship which the church enjoys, their attaining whereof he reckoned the great end and design of his ministry, when he says, _That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ_, 1 John i. 3. The former of these is included in church communion; the latter is an honour which God is pleased sometimes to confer on those who are brought into this relation: It is what all are to hope for, though none but they, who are Christ’s subjects by faith, are made partakers of it. However, the communion of saints is, in itself, a great privilege, inasmuch as that a common profession, which they make of subjection to Christ, and the hope of the gospel, which they are favoured with, is a strong motive and inducement to holiness.

And it is not the smallest part of the advantage, which arises from hence, that they are interested in the prayers of all the faithful that are daily put up to God for those blessings on all his churches which may tend to their edification and salvation.

And as to what concerns the members of particular churches, who have communion with one another; there is a great advantage arising from mutual conversation about divine things, and the endeavour, which they are obliged to use _to build up themselves in their holy faith_, Jude ver. 20. and _to consider one another to provoke unto love, and to good works, not forsaking the assembling of themselves together, but exhorting one another_, Heb. x. 24, 25. and also the obligations they are under to _bear one another’s burdens, and so fulfil the law of Christ_, Gal. vi. 2. and to express that sympathy and compassion to each other, under the various afflictions and trials which they are exposed to.

And to this we may add another privilege which they are made partakers of, in that they have communion with one another in the ordinance of the Lord’s supper, in which they hope for and enjoy communion with him, whose death is shewed forth therein, and the benefits thereof applied to them that believe.

(4.) The church is farther said to enjoy the ordinary means of salvation, and the offers of grace to all the members thereof in the ministry of the gospel, by which we are to understand the word preached, and prayer. These are called the ordinary means of salvation, as distinguished from the powerful influences of the Spirit, which are the internal and efficacious means of grace, producing such effects, as infer the right which such have to eternal life. These ordinary means of grace the church is said to partake of. It is for their sake that the gospel is continued to be preached, and a public testimony to the truth thereof is given by them to the world; and, in the preaching thereof, Christ is offered to sinners, and, pursuant thereunto, grace given, whereby the church is increased, and built up by those who are taken out of the world, as God makes these ordinances effectual to answer that end. The duty of waiting on him therein is ours, the success thereof is intirely owing to the divine blessing attending it. These are the privileges that the visible church enjoys.

We might have proceeded to consider those which the members of the invisible church are made partakers of, namely, union and communion with Christ in grace and glory; but these are particularly insisted on in some following answers.

Footnote 257:

εκκλησια.

Footnote 258:

_The words_ επι το αυτο, _when used elsewhere, cannot be understood of
the place where persons were met, but of the unanimity of those who
were engaged in the same action; and therefore it is rendered_ Simul,
_in Acts_ iii. 1. _and chap._ iv. 26.

Footnote 259:

_See his works, Vol. I. Book II. Page 405_, & seq.

Footnote 260:

Κατ οικον.

Footnote 261:

_See page 432_, & seq.

Footnote 262:

_It may be observed, that though the learned author before-mentioned
gives sufficient evidence, from the Fathers, that there were several
places appropriated, and some erected, for divine worship, during the
three first Centuries; and he thinks, that whether they were
consecrated or no, there was a great degree of reverence paid to them,
even at such times, when divine service was not performed in them: Yet
he does not produce any proof for this out of the writings of the
Fathers, in those Centuries; and it is impossible that he should, for
from Eusebius’s account of this matter, it appears that the
consecration of churches was first practised in the Fourth Century_,
[_Vid. ejusd. Hist. Eccl. Lib. X. cap. 3._] _As for the quotations
that Mr. Mede brings from Chrysostom and Ambrose, to prove that
reverence was paid to the churches in their times it must be observed,
that they lived in the Fourth Century, in which churches being not
only appropriated, but consecrated for public worship, it is no wonder
to find the Fathers of that age expressing a reverence for them.
Nevertheless, it is very evident, from the words of these Fathers here
cited, that they intend thereby nothing else but a reverent behaviour,
which ought to be expressed by those who come into the church to
perform any act of divine worship; and this we are far from denying,
whether the external rites of consecration be used or no. As for his
quotation taken from Tertulian, who lived in the end of the Second
Century it don’t prove that he thought that reverence ought to be
expressed to the places of worship, but that the highest reverence
ought to be used in the acts of worship, and particularly in prayer,
which is an undoubted truth, whether we worship God in the church, or
any where else._

Footnote 263:

ערה.

Footnote 264:

The word Church is of Greek derivation. Κυριακον is used by ancient
authors for the place of public worship. The old word Kyroike,
contracted into Kirk, and softened into church, is a compound of
Κυριου οικος. It is of very extensive signification. Church is used
generally in our version of the New Testament, for the Greek
Εκκλησια.——

The words Εκκλησια in the New, and קהל in the Old Testament, are
synonymous. They both proceed from the same root קל, the voice. The
meaning of each is assembly—any number of persons met, by previous
appointment. The verb, in each language, from which the noun
immediately proceeds, is, to call out, to call together, and the noun
is that which is so called.

It is, of course, no abuse of language to apply the word to any
assembly, great or small, which meets for social or judiciary
purposes. The character of the assembly is known from the connexion in
which the word is used, and not from the word itself. In this latitude
of application, the inspired writers of both Testaments made use of
the words קהל and Εκκλησια.

In the Old Testament, the former of these words is applied to a number
of idolatrous women—bands of soldiers—the commonwealth of
Israel—distinct worshipping congregations—a representative assembly—a
council, and, I may add, to other assemblies of every description.

1. The word קהל is used in Jer. xliv. 15. It is applied to a great
number of idolatrous women, who, together with their husbands,
persisted in their opposition to the command of God by the prophet
Jeremiah. It is worthy of being remarked, that the Septuagint, in this
instance, renders the word by Συναγωγη. Our translation renders it
multitude.

2. It signifies bands of soldiers. Ezek. xxvi. 7. These marched
against Tyrus, under the direction of the tyrant Nebuchadnezzar king
of Babylon. The Septuagint renders it, as above, _synagogues_, and the
English translators, _companies_.

3. The word (which, for the sake of the English reader, I shall write
KEL,) is used for the whole commonwealth of Israel. That people,
called by God, were bound together by a sacred ritual, and all were
commanded to keep the passover. Exod. xii. 6. Our translation renders
it the whole assembly, and in the Septuagint it is Παν το πληθος.

4. It signifies distinct worshipping societies. Ps. xxvi. 12. In this
verse, the Psalmist professes his resolution to honour the
institutions of social worship. He had rather accompany the saints to
the congregation, than sit in the society of the wicked, ver. 5. In
both cases the same Hebrew word is used; the Septuagint use Εκκλησια,
and the English translators, congregation. KEL, and Ecclesia, are,
with equal propriety, applied to the hateful clubs of the wicked, and
to the worshipping assemblies of the saints.

5. The word is also applied to a representative assembly.——

—After the regular organization of the Israelitish commonwealth,
although Moses transacted all public business with the chiefs, he is
uniformly represented as speaking unto all Israel. This form of speech
was not to be misunderstood by the Jews. They had not learned to deny
that principle upon which the represented identify with the
representative. Deut. xxix. 14, 15, 25. When Moses was about to give
his last advice to the Hebrews, he summoned the KEL before him. Deut.
xxxi. 30. In this instance, the word unquestionably signifies a
representative body. My reasons for considering it so, are,

1. The obvious meaning of the passage. Ver. 29. “Gather unto me all
the _elders_ of your tribes—that I may speak these words in _their_
ears.”—ver. 30. “And Moses spake in the ears of all the קהל—the words
of this song.” The KEL of Israel are the elders and officers met
together.

2. It is impossible it can be otherwise. Moses could not speak in the
ears of all Israel, except by representation. No human voice can
extend over two millions of men.

3. Upon the principle of representation Moses uniformly acted. He
instructed the elders, and the elders commanded the people. Deut.
xxvii. 1. “_And Moses, with the elders of Israel, commanded the
people_.” Without multiplying texts, I refer the reader to Exod. xii.
3. “Speak unto all the _congregation_ of Israel”—verse 21. “Then Moses
called for all the _elders_ of Israel.” Even in the most solemn acts
of religion, the elders represented the whole congregation. Their
hands were placed upon the head of the bullock which was offered to
make atonement for the whole congregation. Lev. iv. 15. And that the
reader may not be without an instance of the use of the word KEL, in
the most abstract form which can exist upon the representative
principle itself, I refer him to Gen. xxviii. 3. Here it is applied to
a single individual. Higher than this, representation cannot be
carried. Ver. 1. “Isaac called Jacob, and blessed him”—ver. 3. “That
thou mayest be a KEL.” Jacob was a KEL, as the representative@ of a
very numerous posterity.

6. The word is used to signify a council—an assembly for deliberation
and judgment. Gen. xlix. 6. The patriarch speaks of Simeon and Levi,
these two are a KEL. It is, indeed, a representative one. Verse 7. “I
will divide them in Jacob, and scatter them in Israel.” This could
have been said of the two sons of Jacob, only as including their
posterity.

This KEL was however a council. They consulted and determined to
destroy the Schechemites. The assembly was a conspiracy. The
Septuagint renders the word by Συστασις.

The KEL in which Job cried for redress, could not have been the church
of Israel, but a court of Judicature. Job xxx. 28.

Solomon, acquainted with the laws of Israel, must have referred to the
power of Judicatures, in detecting crimes, when he spoke of the KEL,
in Prov. xxvi. 26. and v. 14.

The KEL, to which Ezekiel refers, xvi. 40. and xxiii. 45-47. cannot be
mistaken. The prophet himself expressly says this KEL would sit in
judgment, try, and decide, and execute the sentence, upon those who
came before them, In these verses, the Septuagint renders the word by
Οχλος, and our translation of it is company.

By the law of God, regular courts of jurisprudence were established
among the Israelites. In no instance was the whole body of the people
to be judges. Deut. xvi. 18. The rulers in each city, the officers of
justice, are uniformly called elders, and unto these elders met in
council, is every case referred. He must be, indeed, little acquainted
with the law given by Moses, who is ignorant of this fact. See Deut.
xxi. xxii. and xxv. chapters.

These elders met in council. To them the name _Presbytery_ was applied
in latter times. Moses and the prophets use the names KEL and OD-EH.
These words are used indiscriminately in the Old Testament. It is to
be observed, that they are translated in the Septuagint, generally by
ecclesia and synagoga. This phraseology is adopted in the New
Testament. The New Testament writers use the Septuagint translation of
the scriptures in their quotations from the Old Testament.

Nehemiah summoned before the council the nobles and rulers who
transgressed the law. Neh. v. 7. They exacted usury for their money,
and are to be tried by the competent authorities. The word קהל, in
this verse, we translate assembly, and the Septuagint reads Εκκλησια.
Compare Numb. xxxv. 24, with Deut. xix. 12, and it will appear, that
the congregation which judicially tried the man-slayer, is the
_Ecclesia_ of elders. See also Josh. xx. 4. “He shall declare his
cause in the ears of the _elders_”—ver. 6. “And stand before the
_congregation_ for judgment.”

The word Εκκλησια, in the New Testament, is not, any more than its
correspondents in the Old, confined in its application to a popular
assembly. It signifies a tumultuous mob, Acts xix. 32. and the city
council, Acts xix. 39. This sense of the word is justified by the best
Greek authors. Consult Passor, who quotes Demosthenes and Suidas, in
defence of this application. Hence, the verb Επικαλεο is, in the
middle and passive voices, to appeal from an inferior to a superior
Judicatory. “Plutarch,” says Parkhurst, “several times applies the
verb in the same view.” Acts xxv. 11, 12, 21, 25. See also Chap. xxvi.
32. and xxviii. 19.

In the application of Ecclesia to the christian church, which is the
most common use of it in the New Testament, it signifies the whole
church militant—all the elect of God—private societies of
believers—single organized congregations—several congregations united
under a Presbytery—and church _rulers_ met in Judicatory.

1. The church militant is an Ecclesia. Matt. xvi. 18. and Acts ii. 47.
“The Lord added to the church daily.”

2. The whole body of elect and redeemed sinners. Eph. v. 25. “Christ
also loved the church, and gave himself for it”—ver. 27. “That he
might present it to himself a glorious church.”

3. Two or three private Christians, met for prayer and conference, or
living together in a family, are an Εκκλησια. Acts xiv. 23. “They had
ordained them elders in every church.” The Ecclesia, or Church,
existed prior to its organization, by the election and ordination of
rulers. It existed, in this sense, even in private houses. Rom. xvi.
5. and Col. iv. 15.

4. The word signifies an organized congregation. Acts xiv. 23. The
Ecclesia did not cease to be one, when presbyters were ordained to
teach and to rule in the congregation.

5. The word is applied to several congregations regularly
presbyterated. There is nothing to render this application improper.
It is no abuse, in any language, of a generic term, to apply it to any
collection of the individuals belonging to that genus, in a connexion
which manifests the restriction. The church of Christ in Philadelphia,
is all Christians in that city, although there should be one hundred
congregations in it. The church in Corinth, is as intelligible a
phrase as the church in the house of Nymphas—The church on earth, or,
the church in glory. This application is not only just, but
scriptural. The saints in Corinth were one Ecclesia. 1 Cor. i. 2. But
in Corinth were several congregations. There were more Ecclesias than
one, xiv. 34. Corinth was a city of great extent, wealth, and
population. In it were several heathen temples, dedicated to different
pagan divinities. There were upwards of a thousand prostitutes
attending at the temple of Venus. In this city, Paul met with uncommon
success in preaching the gospel. Here he abode nearly two years.
Considering the rapidity with which the gospel was then spreading,
attended with miraculous power, is it reasonable, that in Corinth
there was yet but one congregation of professed Christians? In the
present day, without any supernatural, or even uncommon success, it is
not singular for a preacher, in a large city, to collect in a few
years a congregation of religious professors. At the first sermon of
Paul, numbers were converted. After this, the Lord informs him, he has
“much people in this city.” Here were several pastors—public officers
with a diversity of tongues, suited to the wants of the church; yet,
when Paul wrote his epistle, all the congregations, although differing
about the merits of their respective founders, are called one
Ecclesia. In a similar sense is the word applied to the church at
Ephesus, at Antioch, and Jerusalem.

6. Εκκλησια is applied to an _assembly_ of elders. Matt. xviii. 17.
The constitution of the Jewish courts is known. Each synagogue had its
elders and officers. The inferior courts were subordinate to the
Sanhedrim. Never were cases decided by the populace. Our Redeemer
spoke in the common language of Judea. He referred to the synagogue
court. When translated into Greek, what other name should be given to
this Judicatory, than the one given, Ecclesia? There is no
misunderstanding of this text, by one who impartially considers the
connexion. There are in the church authorized _rulers_, distinct from
the _ruled_. The rulers, and not the ruled, must ultimately determine
controversies. To officers, was committed the power of the keys—the
power of binding and loosing; and this _Ecclesia_, ver. 17., has the
power of _binding and loosing_, ver. 18.—and it may consist even of
two or three persons, ver. 20. The whole passage is a directory for
the application of ecclesiastic power conferred upon church officers.
Ch. xvi. 19. I shall close this note, by a quotation from the lectures
of Dr. Campbell, of Aberdeen. It must appear extraordinary from the
pen of such a scholar. “But in any intermediate sense between a single
congregation and the whole community of Christians, not one instance
can be brought of the application of the word Εκκλησια, in sacred
writ. If any impartial hearer is not satisfied on this point, let him
examine every passage in the New Testament, wherein the word we render
church is to be found; let him canvas in the writings of the Old
Testament every sentence wherein the correspondent word occurs, and if
he find a _single passage_, wherein it clearly means either the
priest-hood, or the rulers of the nation, or any thing that can be
called a church representative, let him fairly admit the distinction
as scriptural and proper.”

MC’LEOD’S CATECHISM.

Footnote 265:

_The Papists, indeed, pretend that there is no other church in the
world, but that which they style catholic and visible, of which the
bishop of Rome is the head; but we may say, in answer to this vain
boast, as it is said concerning the church in Sardis, in Rev._ iii.
_1._ Thou hast a name that thou livest, and art dead. _Protestants,
though they speak oftentimes of the visible church as one, yet they
don’t deny but that there are many particular churches contained in
it. See the assembly’s Confession of faith, chap. 25. § 4._

Footnote 266:

_Vid. Cypr. de Laps. cap. 1. § 13._

Footnote 267:

_See his Works, Vol. I. page 924, 925._

Footnote 268:

_These were called_ בטלנים _Otiosi. See Lightfoot’s Works, Vol. I.
page 610-613. & Vitring. de Synag. Vet. page 530, & seq. And Lightfoot
says, from one of the Talmuds, that there were no less than 460
synagogues in Jerusalem, Vol. I page 363, 370. and that the land was
full of them; in which they met every Sabbath, and some other days of
the week._

Footnote 269:

_See more of this in those pages of Lightfoot before referred to._

Footnote 270:

Προσευχαι, _Proseuchæ_. Ευκτηρια, προσευκτηρια, _Oratoria_.

Footnote 271:

_See Mede’s Works, Vol. I. Book I. Disc. 8._

Footnote 272:

_See Vol. I. page 608._

Footnote 273:

Εν τη προσυεχη του Θεου, _in proseucha Dei_.

Footnote 274:

_See Lightfoot on Acts_ ii. _5. Vol. I. page 751, 752._

Footnote 275:

_See Quest. CLXX. CLXXIV._

Footnote 276:

_Imperium in imperio._

Footnote 277:

Αυτοκατακριτος.

Footnote 278:

_The former of these Jewish writers call_ נדוי Niddui; _the latter
they call_ חרם Cherem, _or_ שמתא Scammatha, _and was performed with
several execrations, by which they, as it were, bound them over to
suffer both temporal and eternal punishments. See Lightfoot’s Horæ
Hebr. & Talmud. in 1 Cor._ v. _5._

Footnote 279:

_See more on this subject in Vitringa de Synagog. Vet. Pag. 745. and
also the form used, and the instrument drawn up, when a person was
excommunicated and anathematized, in Selden de jure Nat. & Gent. Lib.
IV. cap. 7. and Buxt. Lex. Talm. in voce CHEREM._

Footnote 280:

_See an account of the manner of their excommunication, and the curse
denounced against them at that time, and the first cause of it, taken
from Josephus, and other Jewish writers, in Lightfoot’s Works, Vol.
II. Pag. 538-540. and Vol. I. Pag. 599._

Footnote 281:

_Vid. Tert. Apol. cap. 39._ Summum futuri judicii præjudicium.

Footnote 282:

_Vid. Cypr. de Orat. Dom._ Timendum est, & orandum, ne dum quis
abstentus separatur a Christi corpore, procul remaneat a salute.

Footnote 283:

_Vid. Cave’s Prim. Christ. Part. III. cap. 5._

Footnote 284:

_Justin Martyr tells the Jews, (Vid. ejusd. Colloq. cum Tryph.) that
the church, in his time, had the gift of prophecy; which Eusebius (in
Hist. Eccles. Lib. IV. cap. 17.) takes notice of, and, doubtless
believed it to be true in fact, though it be very much questioned
whether there were any such thing in the fourth century, in which he
lived. Gregory Nyssen, and Basil, who lived a little after Eusebius,
assert, that there were many miracles wrought in the third century, by
Gregory of Neo-cesarea, for which reason he is called Thaumaturgus;
though it is not improbable that they might be imposed on in some
things, which they relate concerning him, especially when they compare
him with the apostles, and ancient prophets, not excepting Moses
himself in this respect; and, it is certain, many things are related,
of his miracles, which seem too fabulous to obtain credit; yet there
is ground enough, from all that they say, to suppose that he wrought
some, and that therefore, in his time, they were not wholly ceased.
(Vid. Greg. Nyss. in cit. Greg. Thaum. and Basil de Sp. Sanct. cap.
29.) And Origen affirms, that, in his time, the Christians had a power
to perform many miraculous cures, and to foretell things to come,
(Vid. Lib. I. contr. Cels.)_ Και ετι ιχνη του αγιου εκεινου Πνευματος
παρα χριστιανοις σωζεται εξεπαδουσι δαιμονας και πολλας ιασεισ
επιτελουσι και ορωσι τινα κατα το βουλημα του λογου περι μελλοτνων..
_If this had not been true, Celsus, who wanted neither malice, nor a
will to oppose, would certainly have detected the fallacy. And
Tertullian, (Vid. Apologet. cap. 23.) appeals to it for the proof of
the Christian religion, offering to lay his life and reputation at
stake, if the Christians, when publicly calling upon God, did not cure
those who were possessed with devils._

Footnote 285:

“The Αποστολος is an extraordinary ambassador of Christ. He was
commissioned for extraordinary purposes. Like the generals of a
victorious army, the apostles exercised, in the name of their King,
authority throughout all parts of the vanquished empire, until the
regular magistracy was organized and fully settled. They have no
successors in this respect. The presbyter is fully competent to all
ordinary administrations. In relation to such cases, the apostles
themselves are no more than presbyters. 1 Pet. v. 1.

Church government is subordinate to evangelic doctrine. The power
given to the apostles, was intended solely for subserviency to their
preaching. 2 Cor. xiii. 8. _Teaching_ is the _highest dignity_ in the
church, because it is the most useful and laborious service. Preaching
was the principal work of the apostles. The ambition of prelates has
inverted this divine order. Preaching is the meanest service in the
popish and episcopal churches. It is merely subservient to the
government of bishops and of popes. The bishops exalt the mean above
the end. Government is, with them, the principal part of religion. To
be in power is more dignified than to edify.

Apostolic authority was founded upon apostolic gifts. God was the
author of both, and both were subservient to teaching. None can
pretend to a succession of apostolic power, without a succession of
the gifts which qualified for it.

The evangelists were extraordinary ministers. As ordained presbyters,
they exercised the ordinary power of the pastor. 1 Tim. iv. 14. Their
principal work was teaching, and organizing churches, by apostolic
direction. The ordinary ministers stood in need of this assistance.
They had not, as yet, the New Testament revelation in writing. The
evangelists, in part, supplied this defect. Timothy would have been,
to the churches which he visited, what the epistles sent to him by
Paul, are to us—a directory upon which we may depend.

Επισκοπος is a name of office. It is borrowed from the synagogue חזן,
(Chazan, _overseer_.) Maimonides de Sanhed. Cap. 4. describes him, as
‘the presbyter who labours in word and doctrine.’ Bishop and
presbyter, or, as our translation sometimes reads, overseers and
elders, are different names of the same officer. Acts xx. 17-28.
Presbyter is expressive of the authority, and episcopos, of the duty,
of the pastor.

The angel of the church is analogous to the SELIH-JEBUR of the
synagogue. The שליח צבור was the minister whose office it was publicly
to read and explain the law and the prophets. The duties of the
christian minister may be known, by the names given to him in the
scriptures. The names which are divinely given to men, are always
expressive of some important article of their conduct and character.
_Presbyter_ is a term of power, and points out the _ruler_; _pastor_
points out a public _purveyor_ of spiritual provisions for the church;
_bishop_, the spiritual _inspector_ of the state of the congregation;
_teacher_, the public _instructor_ of the congregation; and _angel_,
the _messenger_ of God to men. All these characters unite in the
minister of the gospel. By each of these names is he known in the
scriptures.

Διακοηος, and its parent Greek verb, are derived from the Hebrew כהן,
to minister. Diaconos, is _one who renders a service_. It is applied,
in the New Testament, to the Redeemer himself. Rom. xv. 8.—To any
religious worshipper. John xii. 26.—To women useful in religious
concerns. Rom. xvi. 1.—To civil rulers. Rom. xiii. 4.—To all ministers
of religion, whether extraordinary as apostles, or ordinary pastors. 1
Cor. iii. 5. Acts i. 14. Col. i. 7.

Every person, public or private, male or female, who renders any
service to another, is a _deacon_. But, besides this general use of
the word, it is a _term of office_, in the church.”

M’LEOD’S ECCL. CAT.

Footnote 286:

_See Quest._ clviii. clix.

Footnote 287:

συμπρεσβυτερας.

Footnote 288:

επισκοπουντες.

Footnote 289:

_Legatus._

Footnote 290:

_See Calderwood Altar. Damsc. Jameson’s fundamentals of the hierarchy
examined; Forrester’s hierarchical bishop’s claim, &c. and Clarkson’s
no evidence for diocesan churches; and his diocesan churches not yet
discovered, &c._

Footnote 291:

_See Clarkson’s primitive episcopacy, chap. 7. in which he observes,
that it was decreed, by some councils, that they should continue in
this state of probation, at least, two or three years; and that
Augustin continued so long a Catechumen, as appears from the account
that Father gives of his age, when converted to Christianity, and
afterwards received into the church by Ambrose._

Footnote 292:

_See Primitive Episcopacy, Page 189-197._

Footnote 293:

_See Clarkson’s Primitive Episcopacy, chap. 8. in which he refers to
several places, in the writings of that excellent Father, to the same
purpose._

Footnote 294:

_See Stillingfleet Iren. Page 276._

Footnote 295:

“More than _fourteen hundred years ago_ the superiority of the
Prelates to Presbyters was attacked, in the most direct and open
manner, as having no authority from our Lord Jesus Christ. The banner
of opposition was raised not by a mean and obscure declaimer; but by a
most consummate Theologian. ‘By one who, in the judgment of Erasmus,
was, without controversy by far the most learned and most eloquent of
all the Christians; and the prince of Christian Divines.’[296]—By the
illustrious Jerome.[297]

Thus he lays down both _doctrine_ and _fact_ relative to the
government of the church, in his commentary on Titus i. 5.

_That thou shouldest ordain Presbyters in every city, as I had
appointed thee._[298]—What sort of Presbyters ought to be ordained he
shows afterwards,—_If any be blameless, the husband of one wife_, &c.
and then adds, _for a bishop must be blameless as the steward of God_,
&c. A _Presbyter_, therefore, is the _same_ as a _Bishop_: and before
there were, _by the instigation of the devil_, parties in religion;
and it was said among different people, _I am of Paul, and I of
Apollos, and I of Cephas_, the churches were governed by _the joint
counsel of the Presbyters_. But _afterwards_, when every one accounted
those whom he baptized as belonging to himself and not to Christ, it
was _decreed throughout the whole world_, that one, chosen from among
the Presbyters, should be put over the rest, and that the whole care
of the church should be committed to him, and the seeds of schisms
taken away.

“Should any one think that this is my private opinion, and not the
doctrine of the scriptures, let him read the words of the apostles in
his epistle to the Philippians; ‘Paul and Timotheus, the servants of
Jesus Christ, to all the saints in Christ Jesus which are at Philippi,
with the bishops and deacons,’ &c. Philippi, is a _single_ city of
Macedonia; and certainly in one city there could not be _several
bishops_ as they are now styled; but as they, at that time, called the
very same persons bishops whom they called Presbyters, the Apostle has
spoken without distinction of bishops as Presbyters.

“Should this matter yet appear doubtful to any one, unless it be
proved by an additional testimony; it is written in the acts of the
Apostles, that when Paul had come to Miletum, he sent to Ephesus and
called the Presbyters of that church, and among other things said to
them, ‘take heed to yourselves and to all the flock in which the Holy
Spirit hath made you Bishops.’ Take particular notice, that calling
the PRESBYTERS of the single city of Ephesus, he afterwards names the
same persons BISHOPS.” After further quotations from the epistle to
the Hebrews, and from Peter, he proceeds: “Our intention in these
remarks is to show that, among the ancients, _Presbyters and Bishops
were_ THE VERY SAME. But that BY LITTLE AND LITTLE, that the plants of
dissensions might be plucked up, the whole concern was devolved upon
an individual. As the Presbyters, therefore, KNOW that they are
subjected, BY THE CUSTOM OF THE CHURCH, to him who is set over them;
so let the Bishops know, that they are greater than Presbyters MORE BY
CUSTOM, than by ANY REAL APPOINTMENT of CHRIST.”

He pursues the same argument, with great point, in his famous Epistle
to Evagrius, asserting and proving from the Scriptures, that in the
beginning and during the Apostles’ days, a Bishop and a Presbyter were
the same thing. He then goes on: “As to the fact, that AFTERWARDS, one
was ELECTED to preside over the rest, this was done as a remedy
against schism; lest every one drawing his proselytes to himself,
should rend the church of Christ. For even at Alexandria, from the
Evangelist Mark to the Bishops Heraclas and Dionysius, the Presbyters
always chose one of their number, placed him in a superior station,
and gave him the title of Bishop: in the same manner as if an army
should MAKE an emperor; or the deacons should choose from among
themselves, one whom they knew to be particularly active, and should
call him ARCH-DEACON. For, excepting ordination, what is done by a
Bishop, which may not be done by a Presbyter? Nor is it to be
supposed, that the church should be one thing at Rome, and another in
all the world besides. Both France and Britain, and Africa, and
Persia, and the East, and India, and all the barbarous nations worship
one Christ, observe one rule of truth. If you demand authority, the
globe is greater than a city. Wherever a Bishop shall be found,
whether a Rome, or Eugubium, or Constantinople, or Rhegium, or
Alexandria, or Tanis, he has the same pretensions, the same
priesthood.”[299]

Here is an account of the origin and progress of Episcopacy, by a
Father whom the Episcopalians themselves admit to have been the most
able and learned man of his age; and how contradictory it is to their
own account, the reader will be at no loss to perceive, when he shall
have followed us through an analysis of its several parts.

1. JEROME expressly denies the superiority of Bishops to Presbyters,
by _divine right_. To prove his assertion on this head, he goes
directly to the scriptures; and argues, as the advocates of parity do,
from the interchangeable titles of Bishop and Presbyters; from the
_directions_ given to them without the least intimation of difference
in their authority; and from the _powers_ of Presbyters, undisputed in
his day.

2. JEROME states it as an _historical fact_, that, in the original
constitution of the church, before the devil had as much influence as
he acquired afterwards, _the churches were governed by the joint
counsels of the Presbyters_.

3. JEROME states it as an _historical fact_, that this government of
the churches, _by Presbyters alone_, continued until, for the avoiding
of scandalous quarrels and schisms, it was thought expedient to
_alter_ it. “_Afterwards_,” says he, “when every one accounted those
whom he baptized as belonging to himself, and not to Christ, it was
_decreed throughout the whole world_, that one, chosen from among the
Presbyters, should be put over the rest, and that the whole care of
the church should be committed to him.”

4. JEROME states it as an _historical fact_, that this change in the
government of the church—this creation of a superior order of
ministers, took place, not at once, but _by degrees_—“_Paulatim_,”
says he, “by little and little.” The precise date on which this
innovation upon primitive order _commenced_, he does not mention; but
he says positively, that it did not take place till the factious
spirit of the Corinthians had spread itself in different countries, to
an alarming extent. “_In populis_,” is his expression. Assuredly, this
was not the work of a day. It had not been accomplished when the
apostolic epistles were written, because Jerome appeals to these for
proof that the churches were then governed by the joint counsels of
Presbyters; and it is incredible that such ruinous dissensions, had
they existed, should not have been noticed in letters to others beside
the Corinthians. The disease indeed, was of a nature to spread
rapidly; but still it must have time to travel. With all the zeal of
Satan himself, and of a parcel of wicked or foolish clergymen to help
him, it could not march from people to people, and clime to clime, but
in a course of years. If Episcopacy was the _apostolic_ cure for
schism, the contagion must have smitten the nations like a flash of
lightning. This would have been quite as extraordinary as an
instantaneous change of government:—No: the progress of the mischief
was gradual, and so, according to Jerome, was the progress of the
_remedy_ which the wisdom of the times devised.[300] We agree with
them, who think that the experiment introduced more evil than it
banished.

5. JEROME states as _historical facts_, that the elevation of one
Presbyter over the others, was a _human contrivance_; was not
_imposed_ by authority, but _crept in by custom_;—and that the
Presbyters of his day, _knew_ this very well. _As, therefore_, says
he, _the Presbyters_ KNOW _that they are subjected to their superior
by_ CUSTOM, _so let the bishops know that they are above the
Presbyters, rather by the_ CUSTOM OF THE CHURCH, _than by the Lord’s
appointment_.

6. JEROME states it as an _historical fact_, that the first bishops
were made by the _Presbyters themselves_; and consequently they could
neither have, nor communicate any authority above that of Presbyters.
“_Afterwards_,” says he, “to prevent schism, one was _elected_ to
preside over the rest.” Elected and commissioned by whom? By the
_Presbyters_: for he immediately gives you a broad fact which it is
impossible to explain away. “At Alexandria,” he tells you, “from the
evangelist Mark to the Bishops Heraclas and Dionysius,” i.e. till
about the middle of the third century, “the Presbyters _always chose_
one of their number, ”_placed him in a superior station_, and gave him
the title of _Bishop_.“

CHRISTIAN’S MAGAZINE.

Footnote 296:

We quote the words of one who was assuredly no friend to our cause,
vid. Cave, _His. Litt. Script: Eccles._ p 171. Ed 1720. Fol.

Footnote 297:

Prosper, who was nearly his cotemporary, calls him _magister mundi_:
i. e. the teacher of the world. _Ib._

Footnote 298:

“Qui qualis Presbyter debeat ordinari, in consequentibus disserens hoc
ait: Si quis est sine crimine, unius uxoris vir,” et cætera: postea
intulit, “Oportet. n. Episcopum sine crimine esse, tanquam Dei
dispensatorem.” Idem est ergo Presbyter, qui et Episcopus, et antequam
_diaboli instinctu_, studia in religione fierent, et diceretur in
populis: “Ego sum Pauli, ego Apollo, ego autem Cephæ:” _communi
Presbyterorum consilio_ ecclesiæ gubernabantur. Postquam vero
unusquisque eos, quos baptizaverat, suos putabat esse, non Christi:
_in toto orbe decretum est, ut unus de Presbyteris electus
superponeretur cœteris, ad quem omnis ecclesiaœ cura pertineret_ et
schismatum semina tollerentur. Putet aliquis non scripturarum, sed
nostram, esse sententiam Episcopum et Presbyterum unum esse; et aliud
ætatis, aliud esse nomen officii: relegat Apostoli ad Philipponses
verba dicentis: Paulus et Timotheus servi Jesu Christi, omnibus
sanctis in Christo Jesu, qui sunt Philippis, cum Episcopis et
Diaconis, gratia vobis et pax, et reliqua. Philippi _una_ est urbs
Macedoniæ, et certe in una civitate _plures_ ut nuncupantur, _Episcopi
esse non poterant_. Sed quia _eosdem Episcopos illo tempore_ quos et
_Presbyteros_ appellabant, propterea indifferenter de Episcopis quasi
de Presbyteris est locutus. Adhuc hoc alicui videatur ambiguum, nisi
altero testimonio comprobetur. In Actibus Apostolorum scriptum est,
quod cum venisset Apostolus Miletum, miserit Ephesum, et vocaverit
Presbyteros eccslesiæ ejusdem, quibus postea inter cætera sit locutus:
_attendite vobis, et omni gregi in quo vos Spiritus sanctus posuit
Episcopos, pascere ecclesiam Domini quam acquisivit per sanguinem
suum_. Et hoc diligentius observate, quo modo _unius civitatis_ Ephesi
_Presbyteros_ vocans, postea eosdem _Episcopos_ dixerit—Hæc propterea,
ut ostenderemus _apud veteres_ eosdem fuisse Presbyteros quos et
Episcopos. _Paulatim_ vero, ut dissensionum plantaria evellerentur, ad
_unum_ omnem solicitudinem esse delatam.—Sicut ergo Presbyteri _sciunt
se ex ecclesiœ consuetudine_ ei, qui sibi propositus fuerit, esse
subjectos, ita Episcopi noverint se _magis consuetudine quam
dispositionis dominicœ veritate_, Presbyteris esse majores. _Hieronymi
Com: in Tit: I. 1. Opp. Tom._ VI. p. 168, _ed. Victorii, Paris, 1623.
Fol._

Footnote 299:

_Vid. Blondel. Apol. pro Sent. Hieron._

Footnote 300:

Our opponents, who contend that nothing can be concluded from the
promiscuous use of the scriptural titles of office, are yet compelled
to acknowledge that _Bishop_ and _Presbyter_ were _afterwards_
separated and restricted, the former to the superior, and the latter
to the inferior order of ministers. We would ask them _when_ and _why_
this was done? If it was not necessary to distinguish these officers
by specific titles in the apostles’ day, what necessity was there for
such a distinction afterwards? The church might have gone on, as she
began, to this very hour; and what would have been the harm? Nay,
there _was_ a necessity for the distinction; and Jerome has blown the
secret. When one of the Presbyters was set over the heads of the
others, there was a _new officer_ and he wanted a _name_. So they
appropriated the term _Bishop_ to him; and thus avoided the _odium_ of
_inventing_ a title unknown to the scripture. The people, no doubt,
were told that there was no material alteration in the scriptural
order; and hearing nothing but a name to which they had always been
accustomed, they were the less startled.

Footnote 301:

_See Page 522, ante. Some, indeed, choose to say, that persons that
stand more immediately related to their respective churches, are
pastors in the catholic church, though not of it; which, if the words
be rightly understood, does not militate against what we assert._ Ο
που δι ο ποιμην εστιν εκει ως προβατα ακολουθειτε. Ignat. epist. ad
Philad. p. 42.

Footnote 302:

Συνκατεψηφισθη μετα των ενδεκα αποστολων, _which Beza renders_,
Communibus calculis allectus est cum undecem Apostolis.

Footnote 303: