On a progress, probably in Galilee Now the names of the twelve apostles are these; Matt. x, 2. The first, Simon, who is called Peter, and An Four forms of Church government are, in this our age, prevalent among Christians. Episcopacy, Papacy, Presbyterianism, and Independency. From the time of the Apostles till the present day, Episcopacy has been the most general Church government: and till the fifteenth century its apostolic origin was never disputed. Till the beginning also of the seventh century the supremacy of the Pope over all Christian Bishops was quite unknown. Boniface III. received the first title of Universal Bishop from the Emperor Phocas, as a reward for his subserviency and flattery to this basest of tyrants. With the exception of the ambitious heretic, Aerius, who, as Bishop Hall observes, was hooted not out of the Church only, but out of the cities, towns, and villages, for the opinions he maintained, and with the exception of a few dubious expressions of Jerome, which are inconsistent with other parts of his works, Episcopacy prevailed, with the usurpation of Papacy alone, without the least opposition, in every Christian Church throughout the world, till Presbyterianism began to shew itself, under the protection of the Reformer Calvin. When the corruptions produced by the supremacy of the Church of Rome indicated the necessity of a change, or reformation, in Church government, the Catholic Bishop of Geneva, Peter Balma, refusing to comply with some proposed alteration, was expelled with his clergy from that town. After the expulsion of the bishop, the two popular preachers, Farrel and Viret, who had greatly contributed to this measure, assumed the ecclesiastical and civil power. In this state of things, Calvin, in his way from France to Strasburgh, stopped at Geneva, and remained there at the invitation of Farrel. He then, with his two colleagues, proposed a new form of discipline, which he had lately invented; but the people, being dissatisfied with the severity of his laws, expelled him, with his principal associates, from their town. At the expiration of three years he was recalled; and, being appointed to institute a form of ecclesiastical discipline, he proposed, and finally established a system of Church government, never before either known or practised, which is now distinguished by the name of Presbyterianism. When he first introduced this system, he expressed his highest veneration for reformed Episcopacy, and defended his innovations upon the plea of necessity. Beza, and his other followers, gradually discontinued that mode of argument, and have sometimes asserted, in not very courteous language, that Presbyterianism is of divine right. It is now established in Scotland, where it was introduced by John Knox and his coadjutors, who were the friends of the Reformer of Geneva. Many of the exiles, who had fled to the continent in the reign of the persecuting Mary, adopted the same system, and endeavoured, on their return to England, to complete, as they supposed, the reformation in their own country, by recommending and enforcing the presbyterian discipline. The labours of Cartwright and others, however, were rendered ineffectual, at least in England, by the exertions and vigilance of Whitgift, then Archbishop of Canterbury, aided by the firmness of Elizabeth. This great Reformer, and celebrated commentator, of Geneva, did not anticipate the possible evils of his deviation from the conclusions to which his brother reformers in England had arrived. He erred only in proceeding to an opposite drew his brother; James the son of Zebedee, and On a progress, John his brother; extreme from that of the Church of Rome. His error in doctrine proceeded from a systematizing spirit, attempting to comprehend those subjects which humble men will shrink from, till their faculties are enlarged by the knowledge of another state of being. His bitterness and intolerance were the vices of his age. In all other respects he was both a wise and a good man. In proposing his views to the world, he believed he was planting the tree of life. He would have wept to have known that he had substituted the upas of theological hatred, and controversy, and error, beneath whose poisonous influence so many fair churches have withered away. If he could have foreseen this result, he would have united in the powerful sentiment of a father of the Church: "Nothing so grieves the Spirit of God, as the causing divisions in the Church; not even the blood of martyrdom can atone for this crime.”—ουδὲν γὰρ ὅυτω παροξύνει τον Θεὸν, ὡς ἐκκλησίαν διαιρεθῆναι —ἐδὲ μαρτύριο αιμα ταύτην δύναται ¿žaλeipei rηv àμapriav.- Chrys. Hom. XI. in Ephes. See the notes to Archbishop Laurence's Bampton Lectures, p. 340, 341, on the character of Calvin. After the original form of Church government had been thus boldly infringed upon, the minds of men became gradually reconciled to the innovation; and the gradation to the next difference became in comparison easy. The Presbyterian polity had taught the world, that the presbyters of the Church were all equal in authority; the next generation introduced another innovation, and discovered that if presbyters were equal, they were also independent of each other. Mr. Robert Brown, of Northampton, in the reign of Elizabeth, was the first who invented this system of Independency, which is totally without the remotest support from either Scripture or antiquity. The opinions of the Independents obtained great popularity in the subsequent reigns of James and Charles; and were espoused by many of the more energetic spirits of that turbulent period, till they gradually superseded the newly established Presbyterianism. From the reception which was given by the community to these innovations on the Christian Priesthood, the last stage of its degradation was easy and natural. The office of teacher, the administration of the sacraments, the interpretation of Scripture, were, and still are, assumed at pleasure, by men of all ages, ranks, characters, and classes, without adequate preparation, responsibility, obedience, or authority. The civil law affords equal protection to all; and the public repose of the community renders this necessary: but the privilege which is allowed by the civil power, is mistaken for the liberty of the Gospel of God. Mutual candour is granted to mutual error, while every term of obloquy and reproach, which the proverbial bitterness of theological hatred can suggest ; is unsparingly poured forth to stigmatize the supposed bigotry and illiberality of those, who assert the ancient, uniform, universal belief of the primitive Church; that the Christian Minister is subordinate to a higher order, to which alone was committed the government of the Church, and the power of ordaining and appointing ministers. The question is not one of human polity. It rests with us to enquire whether the lawgiver of the Christian dispensation has, or has not, revealed to his creatures, a model of Church government, to which it is the duty of every Christian Society to conform. probably in Galilee. On a progress, probably in Galilee. Philip, and Bartholomew; Thomas, and Mat- Matt. x. 3. Should such a government be laid down in Scripture, it becomes at once obligatory upon all Christians. Time cannot destroy it, fashion cannot change it, opinion cannot prevail against it, nor the apostacy of nations invalidate it. No speculation can remove the foundation of its truth. It will be as evidently discoverable as the Mosaic institutions. Its principle will be as clear, its facts as evident, its origin as undeniable. If there is, or was such a government, its whole progress will be matter of record; every innovation, every corruption, would be accurately registered, and so engrafted with the history of Christianity, that they could not be put asunder. The various forms of Church government which we have now considered, may be distinctly traced to human invention. They have originated in the circumstances of the times in which they commenced. Episcopacy only is traced to the days of the apostles, and of their and our divine Master; and originated in his instructions, and their practice. But, that we may arrive at some certain conclusions on the subject of Church government, it will be necessary to refer to Scripture, and enquire into the facts which are there recorded. I shall here confine myself to a review of the manner in which the Church was established while our Lord was upon earth: and defer to other notes the consideration of the nature of that government, by means of which the doctrines of the Gospel were perpetuated, in the three periods, after the ascension: when the Church consisted of Jewish converts only; when it was extended to the proselytes of the Jewish religion; and when it embraced the converts from idolatry, throughout the whole Gentile world. The period from our Lord's birth to his baptism was marked by no recorded instances of divine power, or sovereignty; nor by the assumption of his minis terial dignity. His ministry began by a public and solemn inauguration into his high office. "The heavens were opened, and the Spirit of God, as a dove, descended and lighted upon him; and lo, a voice from heaven, this is my beloved Son: hear ye him." To fulfil every type, he was anointed, like the ancient Jewish kings, priests, and prophets, not with the material unction of oil, but with the Holy Ghost, and with power, Eph. iv. 7. Immediately after his inauguration, guided by the same Spirit, he overcame the great enemy of his spiritual kingdom. He then began the office to which he was anointed, by preaching the Gospel to the people of Galilee, in the synagogues of his own city Nazareth, Luke iv. 14-18. His laws were delivered in his own name: "I say unto you." He enlarged and refined the law of Moses, and enforced his precepts with the promise of higher rewards, and the threatenings of severer punishments. He confirmed the truth of his assertions, and demonstrated the certainty of his Messiahship by stupendous wonders and miracles. By these means, and by his example, and his precepts, he collected multitudes of disciples, whom he baptized, not as John had done, in the name of another, but in his own name, John iii. 5. After a certain time had elapsed, he selected twelve from his followers, and imparted to them some of the same powers and privileges which himself had received from the Father. He gave them power and authority over all devils, and to cure all manner of disease, Luke ix. 1. Mark vi. 7. Matt. x. 1-5. Some time after the twelve Apostles had been thus chosen, our Lord appointed Matt. x. 4. Matt. x. 5. probably in Galilee. thew the Publican; James the son of Alphæus; On a progress, These twelve Jesus sent forth Mark vi. 7. by two, and two, Luke ix. 2. to preach the kingdom of God, and to heal the other seventy also. In some respects, their commission was the same as that of the twelve; in others there was a remarkable difference. The twelve return to our Lord, and continue with him to the end; the seventy return to give an account of their mission, and are again blended with the general mass of the brethren. The seventy were more limited in their office. They were sent only to precede our Lord, in those towns whither he was himself going, (Luke x. 1.); the Apostles had a more extensive and discretionary power, which extended to all the lost sheep of the house of Israel. The Apostles were ordained to be with our Lord, (Mark iii. 14.) as his constant attendants; whereas the seventy were only appointed to preach, (Luke x. 1.) Before the inauguration of the twelve, our Lord not only commanded his disciples to pray to God, to send labourers into his harvest, but he continued a whole night himself in prayer; and even after the mission of the seventy, they were always distinguished by the name of Apostles. Our Lord particularly addressed the twelve more than the other disciples, expounding to them his parables, and revealing to them apart the mysteries of his kingdom, (Matt. xx. 17, &c.) In two instances their powers were enlarged. At the time of the institution of the eucharist, the Apostles were commanded to commemorate his death, until his second advent to judge the world. When our Saviour was on the point of leaving earth, on the day of his ascension, he invested them with still higher powers. At first, like their divine Master, they had been sent only to the lost sheep of the house of Israel. His death destroyed the distinction between the Jew and the Gentile. All power was now given unto him, in heaven and in earth, and his last parting command to them was, to preach the Gospel to all nations. A kingdom was given to them, as a kingdom had been given to our Lord: as he had ordained and appointed spiritual governors and rulers over the converts, to them also was committed the same delegated authority. Such were the two classes to whom our Lord, while upon earth, confided a share of the ministerial office to which he had been commissioned from above. He was the prophet like unto Moses, in this, as well as in other respects, that he instituted a new priesthood, with new authority and powers. The Levitical priesthood was now to be abolished, by the same divine Lawgiver who had at first ordained it; and another erected on its foundation, Christ himself being the chief corner stone. The next stage of the Church, and its ecclesiastical discipline, we shall consider, as I have observed, in future notes; remarking only here, that the people had no choice, nor part, either in the appointment or consecration of the twelve, or the seventy. They exercised no power, they conferred no right. The discipline of the Church was established by its spiritual head, Christ himself, and after his ascension it was delegated to his twelve Apostles. probably in Galilee. On a progress, and commanded them, saying, Go not into the Matt. x. 5. way of the Gentiles: and into any city of the Samaritans enter ye not: b Acts xiii. 46. c Luke x. 9. * Or, Get. b But Israel. go rather to the lost sheep of the house of Matt. x. 6. с And, as ye go, preach, saying, The kingdom Matt. x. 7. of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, Matt. x. 8. cast out devils: freely ye have received, freely give. And [he] commanded that they should take no- Mark vi. 8. thing for their journey, save a staff only; And he said unto them, Luke ix. 3. * Provide neither gold, nor silver, nor brass in Matt. x. 9. your purses, Nor scrip for your journey, neither two coats, Matt. x. 10. neither shoes, But be shod with sandals; +Gr. a staff. nor yet † staves, d Luke x. 7. 1 Tim. v. 18. neither bread, d for the workman is worthy of his meat. And he said unto them, Mark vi, 9. Matt. x. 10. Luke ix. 3. Matt. x. 10. Mark vi. 10. e Luke x. 8. * into whatsoever city or town ye shall enter, en- Matt. x. 11. quire who in it is worthy; and whatsoever house ye enter into, there abide, till ye go thence. And when ye come into an house, salute it. Luke ix. 4. Matt. x. 11. Matt. x. 12. And if the house be worthy, let your peace come Matt. x. 13. upon it but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear Matt. x. 14. your words, when ye depart out of that house or f Acts xiii.51. city, fshake off the dust of your feet, g Luke x. 3. the very dust from under your feet, for a testimony against them. Luke ix. 5. Mark vi. 11. Verily I say unto you, It shall be more tolera- Matt. x. 15. ble for the land of Sodom and Gomorrha in the day of judgment, than for that city. & Behold, I send you forth as sheep in the midst Matt. x. 16. of wolves: be ye therefore wise as serpents, and + Or, simple. harmless as doves. you But beware of men: for they will deliver Matt. x. 17. And ye shall be brought before governors and Matt. x. 18. kings for my sake, for a testimony against them and the Gentiles. |