"bishops or deacons." (1 Tim. iii.) Timothy was empowered "to rebuke and entreat, to honour and to censure ;" (1 Tim. v. 1;) he was to "receive accusations against elders," according to the prescribed methods, and in conclusion, is desired to "preach the word, to be instant in season and out of season, to reprove, rebuke, " and exhort; and to do the work of an evan"gelist, and to make full proof of his ministry." (2 Tim. iv. 1, 5.) Similar directions are given to Titus, whom St. Paul had "left in Crete, to set "in order the things that were wanting, and to "ordain elders in every city." (Tit. i. 5.) He is instructed concerning the doctrines he was to teach, and those which he was to avoid, and is directed as to the censures to be passed upon heretics. (iii. 10.) Since then these rules are thus particularly stated, it follows that there is an authority in the Church to which they were to apply, and that therefore no man was to assume it, without a lawful calling.

(4.) St. Paul enumerates the several orders that God has placed in his Church, "Apostles,

a It may be observed that Timothy is here called " an evangelist" and "a deacon," as he is elsewhere called “ a bishop,” yet it could not be concluded from the application of these names to the same person, that therefore there was no difference in the offices to which they refer. For the same reason, the application of the names of presbyter and bishop to the same individual, cannot prove that they were synonimous terms.

Prophets, Evangelists, Pastors and Teachers," and likewise proves, that they were to be lasting constitutions, from the ends for which they were instituted; (Rom. xii. 6. 1 Cor. xii. 28. Eph. iv. 11;)" for the perfecting of the saints," (that is, the initiating them by holy mysteries, for since this phrase is placed first in order, it is evident, that it cannot be taken in its literal sense, as completing,)" for the work of the ministry," (all the ecclesiastical services,)" for the edifying the body of Christ," (including instruction, exhortation, and preaching,) and finally, the duration of these gifts is stated to be "till we all come in "the unity of the faith, and of the knowledge "of the Son of God, unto a perfect man." Now this reason is applicable to all ages: a distinction of offices, therefore, is to continue in the Church for ever.

(5.) Christians are desired to "remember them that have the rule over them." (Heb. xiii. 7.) (6.) St. Peter gives directions to the elders of the Churches to whom he wrote, how they ought to feed and govern the flock," (1 Pet. v. 2,) and charges them not to do it from motives of covetousness or ambition. From this charge it may be inferred, that in a spirit of prophecy he foresaw some might fall under these corruptions: and hence it is evident, that though such abuses should occur, they can furnish no argu

ment against the function; they ought to be corrected, but the latter should not be dissolved.

It may be objected against the texts here adduced, that the rules they contain only belonged to the infancy of the Church, and were to be laid aside when she was further advanced. But the circumstances of the early Church refute this objection. There was in it such a liberal effusion of the Holy Spirit poured out on great numbers, that the miracles they were thus enabled to perform, were of themselves a sufficient attestation of the truth of their mission. It could not therefore be necessary, for such a time merely, to have settled those functions in the Church; it is more reasonable to believe, that the Apostles instituted this order and government, not so much for the age in which they themselves lived, as for the purpose of establishing constitutions, which they foresaw would be yet more necessary in succeeding times.

2. The propriety of this declaration is supported by antiquity. Thus the principal object of Clemens' and St. Ignatius' Epistles is to keep the Churches in order and union, and in subjection to their pastors. After the first age, the assertion admits of the most unquestionable proof.a For if any

3. It is supported by reason.

a

See Bilson de perpetuâ Eccl. Chris. Gubernat. c. 12 and 13.

1

man may assume authority to preach, and perform holy functions, it is certain, religion must fall into disorder and contempt. Men of warm fancies and little discretion, would most probably presume to teach others, if they themselves were under no government, and thus the public service of God would be despised and neglected. And hence it is, that those who in their hearts hate the Christian religion, usually encourage all those enthusiasts that endeavour to subvert the order of its government; for it is certain, that if once the natural constitution of a Church is dissolved, the strength and power, as well as the order and beauty of all religion, will immediately decay, since, humanly speaking, it cannot subsist without it.

II. The Article defines what constitutes a lawful calling. a

This definition is expressed in very general terms. Those who composed the Article had in view the state of the several Churches, which had been differently reformed, and although their own had wandered from the beaten path less than any other, still they knew that all things, even among themselves, had not been regulated according to those rules that ought to be held sacred in times

a On this subject the reader may consult Potter on Ch. Gover. c. 5; Bilson de Perp. Ec. Ch. Gub. c. 13; Burschough on Church Gov. and Hooker's Eccl. Pol. b. 7. sec. 5.

of tranquillity. Necessity however rendered this irregularity excusable. For there is a vast difference between those things which are absolutely necessary in themselves, and others which are so, only because they are commanded. Thus faith, repentance, and obedience, are indispensable means to salvation; but such things as are necessary, only in consequence of a command from God, and not from any real efficiency which they have to reform our natures, ought doubtless be sought for with all due attention, still as they are not of themselves necessary, much less are all those methods indispensable, by which we may arrive at the regular use of them. And thus in the subject before us, that which is simply necessary as a mean to preserve the order and union of the body of Christians, and to maintain the reverence due to holy things, is that no man enter upon any part of the sacred ministry, unless he be chosen and called to it, by those who have authority to do so. This is decided in the Article, while men are left more at liberty in their thoughts concerning the subject of this authority.

Lawful authority is generally understood to be that rule which the body of the pastors, or bishops and clergy of a Church, shall settle, being met in a body with due respect to the powers that God shall set over them. Rules thus made, provided they be in nothing contrary to the word of God, and are duly executed by the persons to whom