Testament, to which place alone our appeal must be made. Bishops and deacons are there spoken of as officebearers in the churches of Christ. It ought to be particularly noticed, that the terms bishops, elders, presbyters, and overseers all mean one and the same office and were appointed, not in one congregation, to rule over many, but in every congregation, see Acts xiv. 2, and consequently in every city, where there was one, Titus i. 5. For the qualifications requisite to those persons who filled this office, see 1 Tim. iii. 1-7. Titus i. 6-9. It appears from Titus i. 5, and other places, that every perfectly organized church had a plurality of bishops or elders. We find that Paul, after preaching the gospel at different places, "ordained them elders in every congregation;" and when writing to the believing Philippians, (i. 1.) he addresses his Epistle to all the saints, with the bishops and deacons. what he had to say of the bishops, he proceeds, (ver. 8.)" deacons likewise (or in like manner raúrws; i. e. in like manner as the bishops, must be) grave," and must be tried or proved as to the required qualifications; and then adds, (ver. 11.) " Women likewise grave, not slanderers, sober, faithful in all things;" that is, in like manner, the women must be grave, &c. for the adverb út; (in like manner) occurs both in the eighth and in the eleventh verse; and in the original, exactly the same construction is followed in both; so that it comes to the same thing, as if he had said in the latter verse, "the women appointed to this office, or the female deacons, must, in like manner, have their characters proved." From the first appointment of male deacons, (see Acts chap. vi.) we learn, in what their duty was to con sist; viz. in taking care of the church's bounty, and see it properly applied. The widows, or deaconesses, had other services of mercy to perform, in which it would have been neither proper delicate to employ the men. Of this an instance is recorded in Acts ix. We also learn from Acts vi. that the elec tion of deacon belonged to the body of the congregation. The twelve, we are informed, called the multitude of the nor The duties of elders or bishops are plainly pointed out in the New Testament. They are required to take heed unto themselves, and to the flock, over which they have been made overseers by the Holy Spirit, for this very purpose, that they may feed the congregation of God, which he hath purchased with his own blood, (Acts xx. 23.) hold-disciples unto them, and said, it is not ing fast the form of sound words, taught reason that we should leave the word of by the apostles in faith and love, (2 Tim. God, and serve tables; wherefore, brei. 13). The other office established in thren, look ye out among you seven men the primitive congregations was that of of honest report," &c. "And the say deacons, (SaxovOS). The word meansing pleased the whole multitude, and they servant or minister, and is frequently rendered so in our common version. Not only males but females were appointed to this office. That men were so is plain, from 1 Tim. iii. 8-12, and other places. And that women were also deacons or deaconesses is evident from what Paul says to the believers at Rome: "I commend unto you Phebe, our sister, who is a servant (diáxovov) of the church at Cenchrea, Romans xvi. 1.) These are the women mentioned in 1 Tim. iii. 11. It is necessary to add here, that our translators, by the help of a large supplement, have converted these women into the deacon's wives, but by looking farther in this Epistle, we see that not wives, but widows, are the subject of the passage. The apostle, in this third chapter, is giving directions respecting the character of those who were to be appointed to offices, and tells Timothy, (ver. 2.) "A bishop must be blameless," &c. and having finished chose" the seven that were set apart to be ascertained in any case, if not as publicly expressed as we know it was in the election of the seven deacons at Jerusalem? The testimony of Clement | fully confirms these observations; indeed, almost innumerable testimonies might be produced, to prove that it continued for some centuries to be the practice, that every congregation elected its own bishops. To conclude this first head, it appears, from what has been said, and I hope scripturally, that no presbyter or bishop was allowed to superintend more than one congregation on the contrary, every congregation had a plurality of them; nor is it possible, in the nature of things, that one shepherd can tend two flocks in different places. The office of presbyter or elder, and overseer or bishop, is one and the same office: of course, any idea of inequality between the two terms is an absurdity. Deacons were also appointed, male and female. No other office is mentioned in the Scriptures, as belonging to the apostolic churches; nor can the churches of Christ (whatever others may do) admit of any except these two. Every congregation elected its own bishops and deacons, from among its own members; and in this election every member not only had a voice, but the suffrages were unanimous!-a most convincing proof that the churches of CHRIST are under his guidance; for in worldly churches (which are certainly numerous), or societies of any kind, the thing would be impossible. And as every congregation elected, its own office-bearers, and managed its own affairs without any foreign interference whatever, it was consequently complete in itself, and per fectly independent. But though the congregations, not only in different countries, but in the same district, were independent of each other, and not permitted to call any inan MASTER, as having a right to legislate for them, they were not allowed to legislate for themselves. Yet they were not without law, but under law to Christ, their law-giver; and having one common master, they had fel | lowship with each other, as members of the same household of faith, and children of the same Father, an appellation which, as implying a right to govern, they were commanded to give to no man upon earth, but only to their common FATHER in heaven. Matt. xxiii. 8,9. 2. Every congregation of the primitive Christians, met as frequently as circumstances would possibly allow, to offer, by Jesus Christ, the sacrifice of praise to God, (Heb. xiii. 15.) and to comfort themselves together, and edify one another. (1 Thess. v. 11.) They met particularly ON THE FIRST DAY OF THE WEEK, to commemorate the death and resurrection of their Master. (Acts xx. 7.) Many of the duties enjoined them as disciples of Christ, could in no other manner be performed; and, therefore, they are commanded not to forsake the assembling of themselves together, but to exhort, and provoke one another to love, and to good works. (Heb. x. 24, 25.) In their assemblies, it was the duty of the elders to attend to reading, to exhortation, and instruction; (1 Tim. iv. 13.) and to feed the flock with the wholesome words of our Lord Jesus Christ; (vi. 3.) to reprove, rebuke, exhort, with all long-suffering and doctrine. (2 Tim. iv. 2.). In one word, they were to look to themselves, and to all the flock, (Acts xx. 28.) watching for their souls as those who must give account, (Heb. xiii. 17.) exercising the overseership, not as lords over an inheritance of their own, but as ensamples to the believers; not seeking filthy lucre as their reward, but that crown of glory which they shall receive, when the chief Shepherd shall appear. (1 Pet. v. 2-4.) Reading the Scriptures, exhorting to the performance of those duties which they enjoin, and teaching each other the divine truths which they contain, appear plainly, from these passages, to have occupied much of the attention of the Christian assemblies. To these duties they added prayers and praises to THE MOST HIGH,* being expressly enjoined to offer the sacrifice of praise to GoD continually; that is, the fruit of the lips, giving *The order in which these different services were observed, is no where laid down in the Scriptures, only that they were to be performed;-of course, the order would sometimes depend upon circumstances, and might vary in different places. Justin Martyr states, that, in his time, (anno 155) first of all, the writings of the prophets and apostles were read. (Apol. 2.) Tertullian, about forty or fifty years later, speaking of the public service, states the order thus: ". The Scriptures are read, psalms sung, comforting dis courses spoken, and prayers presented." (De Aniwa, c. 3.) thanks to his name (Heb. xiii. 15.) and cording to his ability. It appears, also, to offer up, as an indispensable part of from Paul's first Epistle to the Corinththeir public and joint services, supplica- ians, (chap. xiv.) to have been the duty tions, prayers, intercessions, and thanks- and privilege of the members of that giving, for all men; for kings, and all congregation (with, consequently, every that are in authority; praying that every other) to prophecy; that is, to teach; and member of the church might lead a that, at that time, some confusion was quiet and peaceable life, in all godliness often produced by the readiness of every and honesty, and that God, who willeth one of them, to sing or speak a psalm, a men of all ranks to be saved, would doctrine, or a revelation, and some of bring many to the knowledge of the them in an unknown tongue. Is their truth, respecting the one God, and one liberty of speech reproved by the aposMediator between God and men, the tles? No; but their indiscreet use of Man Christ Jesus, (1 Tim. ii. 1-5.)-the it: he informs them (ver. 31.) that they Man, God's fellow, (Zech. xiii. 7.) who, might all prophecy, one by one, that all being in the form of God, thought it not might learn, and all might be comforted; robbery to be equal with God; but not that every one of them might use made himself of no reputation, and took this liberty at one time of assembling; upon him the form of a servant, and for at one meeting, it was not proper was made in the likeness of men, and that more than two or three should adbecame obedient unto death. (Philip. ii. dress the believers. It appears then, 6-8.) These being the services in from these, and other cases which might which they were employed in their pub- be adduced, that the bishops were entilic assemblies, it is necessary that we tled to receive instruction from, as well as should enquire who they were that ex-bound, to communicate it to the congre horted and taught, and acted as the organ of the congregation, in its addresses to the throne of grace?-That the elders often performed these duties, is, I suppose, not contested, and, therefore, par ticular passages, in addition to those already quoted, need not be adduced as proofs. But it may be useful to enquire whether the congregations had a right to throw upon their ministers every duty but that of hearing and receiving instruction? We are informed (Acts viii.) that, on the persecution which broke out, after the death of Stephen, against the congregation which was at Jerusalem, the members were all scattered abroad, throughout Judea and Samaria, and went every where preaching the word. It was not the apostles, for we are told expressly that they still remained at Jerusalem, but those who were scattered abroad, that performed these duties. Hence, it appears, that, at that time, it was the duty and practice of all the believers to preach the word. One of the members who thus preached, and who had been appointed, not an elder, but a deacon, is mentioned by name; viz. Philip, who went down to the city of Samaria, and preached THE CHRIST unto them, and when they believed, they were baptized, both men and women. As was also the Ethiopian eunuch. This he did, however, not as a deacon, for his duty as such was to serve tables, but as a common duty, which every believer was bound to perform ac gation; that every individual had a right to receive the benefit of that knowledge which God had communicated to every other member; and that it was incumbent on all of them, as expressed by Peter, (1 Epist. iv. 10.) "according as they had received the gift, to minister the same one to another, as good stewards of the manifold grace of God." I shall only add, that the primitive Christians attended to the ordinance of the Lord's supper weekly, (Acts xx. 7.) made collections for the saints, (1 Cor. xvi. 1, 2.) and when necessary, attended to discipline, (2 Thess. iii. 6-14.) see our Lord's rule, (Matt. xviii. 15-20.) 8. The obligation which Christians are under to imitate the primitive order of public worship must, I think, appear obvious to every diligent and impartial observer. At what period I would ask, since the apostles's days, could the pri mitive model have been safely discarded, and a more modern (of course more ele gant and ceremonious) one substituted in its place? History furnishes us with details of the tremendous consequences which have invariably attended the aw ful departure from the simple primitive plan; and daily observation cannot fail to strike us with the imperfection and corruption of those churches which have forsaken the "right way," and rendered the prophet's language not inapplicable to themselves: "We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach." (Isa. iv. 1.) What a sad spectacle does the church of Rome, or even England exhibit! Jesus said, just before his departure from the world, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you; and lo, I am with you alway, even unto the end of the world." (Matt. xxviii. 19, 20.) Paul, writing to the Thessalonians, (1 Epist. ii. 14.) says, "For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus," and certainly it is as obligatory now for the churches, as it was for the Thessalonians. Revelation is complete. We are neither to add to, nor diminish from it; therefore we must faithfully receive the primitive Christian practices as well as doctrines; both are derived from one source; if we may substitute our plans of public worship instead of the apostles', why not use the same freedom with regard to their doctrines? Nay; it is observable, that, where the one is discarded, the other is mutilated and corrupted. 4thly, and lastly, A few remarks may suffice respecting the "ground of our dissent from the churches of Rome or England, if we deny the obligation to imitate the pattern which the primitive churches have left us." If the "primitive order is not obligatory, I consider that any person is at full liberty to adopt any plan he thinks proper: he may imitate the superstitious ceremonies of the Mother of harlots," or of those of her daughters; or, if dissatisfied with these guides, he may devise a method of his own, as the former have notoriously done. If there is no obligation to imitate the "primitive pattern," I consider it more rational to draw one ourselves, than to procure one from à pope, or a council of bishops; because, from the specimens which we have already from these "reverend gentlemen," I think there is no fear of making a more ludicrous pattern. Should these observations meet your approbation, as tending a little to elucidate the subject, I may expect to see them inserted in your useful Maga zine. REMARKS ON A LATE PAMPHLET ENTITLED, "AN INVESTIGA TION OF THE DOCTRINE OF WATER BAPTISM." MR. EDITOR, In reading part of the 119th Psalm this morning, I was very deeply affected on passing over the 126th verse. "It is time for thee, Lord, to work, for they have made void thy law." This passage appeared to me in a new light, and I thought I could in measure appro priate it. You, Sir, will easily enter into my views, upon a recollection, that the professing world, in this day, abound with persons who are incessantly labouring to set at naught the preceptive authority of the Scripture, as well as the ordinances of the gospel. Such a disposition is by no means indicative of an increase of knowledge, or an approach of the latter day glory. Among the many attempts this way, we have one obtruded on the public, in a publication entitled, " An Investigation of the Doctrine of Water Baptism,*" &c. and as it was " earnestly recommended" by the author on the title page, I have been induced to look into it. In the preface, the writer has declared, that he is not conscious of hav ing more than one object in view; and that is, to exhibit truth in its pristine simplicity and dignity, whilst, as it will plainly appear, that what he calls truth, would be a complete mutilation of the unerring standard, inasmuch as it would lead us to expunge the ordinance of baptism altogether from the church of Christ. You will naturally expect, Mr. Editor, that I felt particularly anxious to ascertain, to what denomination of professors this investigating gentleman belongs; and also to satisfy myself, respecting his views, relative to our ac ceptance with God. But my anxiety was dissipated, in bringing to mind that, according to his principles, he cannot, consistently, be a member of any society of professing Christians, the Qua kers excepted. Indeed, it will be diffi cult to prove the existence of a church at all, in the absence of ordinances; for they constitute the line of demarkation between the church and the world they have, as commanded, been the badges of discipleship in every age of the church. His views of redemption, moreover, may be learned from p. 30, * By T. L. P. printed at Tiverton, by T. Parkhouse. As I do not conceive it will be agree able to you to encumber your pages with so much incoherence, I deem it prudent to pass over many other ab. surdities in silence, and just to glance at these errors, in hopes that the Investigator will, before he presume to appear at the bar of the public again, read the New Testament with more attention, that he may write with a little more accuracy. What are we to wonder at, when men have the effrontery to say, that baptism is not taught in the New Testament, either as to mode or thing? However the Investigator may feel, your sensible readers, Mr. Editor, will soon conceive the fallacy of his as sertion from the following passages. The Commission given by the glorious Head of the church, after he had accomplished the great work of our redemption, and previous to his ascension and glorification, was, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teach ing them to observe all things whatso ever I have commanded you." Mark has given the same doctrine, only varied a little, Mark xvi. 16. where he talks of conditions in reference the mind. But what rational idea can be affixed to the exotic term, "baptizingly," I cannot see. The Greek word Baroles, which the Investigator has metamorphosed into an adverb, is an active participle, subject to the same regimen as Topelles" go ye." This writer might as well say, that the commission was, teach goingly; or, disciple teachingly, as talk of discipling people baptizingly! Or suppose we adhere to the simple meaning of the verb Barlito, which is, to dip, and in which primary sense of the term, it is used by all Greek authors; then the reading would be, go ye and teach dippingly," whilst, according to the interpretation of a podo baptist, it would be, "go ye and teach sprinkingly!! But I desist, Mr. Edi tor; such conduct as that evinced by the author alluded to, is trifling with the sacred volume, and is sinful; it is a mutilation, not an investigation of the will In the twenty-fourth page, this novel scheme is associated with a correspond-of God. ing term, before unheard of through the whole march of literature. He says, the apostles taught" baptizingly," p. 27, that, by virtue of their commission, they discipled "baptizingly," and that all who are endued with power from on high to preach, will always meet with success, more or less. The conduct of the apostles and evangelists, as recorded in the Acts, is the only authentic guide. respecting the mind of the Lord Jesus, in reference to baptism, and indeed, every thing else, relating to his church or kingdom in the world; and from thence we are fully taught, not that baptism was among |
