Chapter IV: Conclusion

LET not my brother churchman, however, satisfy himself with being a member of the visible Church; but let him examine himself whether he be a living branch in the true vine, united to Christ by faith, and bringing forth the fruits of righteousness by virtue of union with Him. Let him inquire whether he have ever experienced conversion to God,—whether his heart have been humbled, spiritualized, and comforted by those doctrines which he professes to believe as derived from Scripture, and by that worship in which he professes to join as being primitive and “according to godliness.” Let him remember the solemn words of Him, who is the Founder, Head, and Judge of the Christian Church. At the close of His awful parable of the ten virgins, He represents the foolish virgins, who had lamps without oil, as coming to the door of the guest-chamber, and saying “Lord, Lord, open to us.” But the Bridegroom answers, “Verily, I say unto you, I know you not.” Let him also remember the sentence passed on the guest at the marriage feast in the gospel who had not on the wedding garment. (Matt. xxii. 1, &c.)

“I am therefore to consider that all are not Israel that are of Israel; all were not Jews that were circumcised; all are not Christians that have been brought by baptism into the Church; for many are called but few are chosen. Under the present state of things, bad and good are together at the marriage feast of the gospel; and many of those that are now _called_ to be among the rest will not be _chosen_ at the last as fit for the kingdom of God. I am therefore not to depend upon any privileges I have at present, unless I use them right; and must give all diligence to _make my calling and election sure_.” {16}

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_FINIS_.

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THE CHURCH OF ENGLAND TRACT SOCIETY HAS PUBLISHED

Two Dialogues between Thomas Steady and William Candid about going to Church.—Extracts from the Epistle of St. Clements to the Corinthians.—Arguments in favour of Infant Baptism; with Extracts from Bishop Bradford’s Sermon on Baptismal and Spiritual Regeneration.—The Churchman Instructed in the Book of Common Prayer.—The Churchman’s Directory in the Study of the Holy Scriptures; or Helps in reading and hearing the daily Lessons, the Psalms, and the Epistles and Gospels in the Church Service, &c. &c.

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J. Chilcott, Printer, 30, Wine Street, Bristol.

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FOOTNOTES.

{8} The government of every synagogue seems to have borne some resemblance of the general ecclesiastical establishment in the Jewish Church. For there were fixed ministers to take care of the religious duties to be performed therein; and these were by imposition of hands solemnly admitted to their office. He who presided is called in the New Testament Archysynagogus, or the ruler of the Synagogue. This word is sometimes used in a larger sense, for any one of the officers who had power in the affairs of the synagogue. Thus, (Acts xiii. 15.) we read of the rulers of one synagogue, as we also read (Luke iii. 2.) that Annas and Caiaphas were contemporary High Priests, though we know that in a strict sense there could be but one who bore that office. But generally and properly the word Archysynagogus describes the president, or chief of the officers of the synagogue; as Luke xiii. 14. and Acts xviii. 8, 17.

Next to the Archysynagogus were the Elders or presbyters of the Synagogue. The person whose office it was to offer up public prayer to God for the whole congregation, was probably one of these. He was called _Sheliac Zibbor_, that is, the Angel of the Church, because as their messenger, he spoke to God for them. Hence the pastors of the seven churches of Asia, in the book of the Revelation, are called by a name borrowed from the Synagogue, “Angels of the Churches.”

Under these were inferior officers in every Synagogue, called in Hebrew _Chezanim_, who were also fixed ministers, and under the rulers of the Synagogue, had the charge and oversight of all things in it. The deacon is mentioned in Luke iv. 20.

In every instance, so far as I have observed, our Lord adopted the institutions of the Jewish Church, unless they were inapplicable to His new dispensation. “To the end we may understand apostolical tradition to have been taken from the Old Testament; that which Aaron, and his sons, and the Levites were in the Temple, Bishops, Presbyters, and Deacons in the Church may lawfully challenge to themselves.”—_St. Hierom_, _Ep._ 85.

{12a} The liturgy of the Jewish Church, in which our Lord and His Apostles joined may be found in _Prideaux’s Connection of the Old and New Testament_.

{12b} Hart’s Answer to Gill’s Reasons.

{14} Hart’s Answer to Gill’s Reasons.

{16} Rev. William Jones’s Works, vol. xi.