enemy to the Puritans,' and to entitle him whom thou wouldst disgrace with the name of Puritan.' "a

It is our more especial object to pursue the course on which we are thus far entered, by noticing, that ainong the controversies of the age thus passed under review, that which the Puritans instituted concerning the office of Lay-eldership, induced some who had watched the progress of its rigid investigation, or who had themselves engaged in it, not to stop short in their scriptural deductions; not to halt where the larger number had agreed to rest. For the Prelatical body disdained then, as now, to permit any co-operation on the part of the People, in disseminating religion by teaching; or to admit them to exercise any ecclesiastical authority. And the Presbyterians intercepted, on their part, the rights of the People, by admitting only certain of them to a kind of co-ordinate jurisdiction. Engrossment of power is the essence of either system. Yet Episcopalians evidently nullify their profession, that the Scriptures have left the ecclesiastical polity to be shaped after the model of civil governments; since they refuse to admit a counterpart of the popular representation which eminently distinguishes our own. Thus one of them asks, "What help could there ever have been invented more divine, than the sorting of the Clergy into such degrees, that the chiefest of the Prelacy being matched in a kind of equal yoke, as it were, with the higher, the next with the lower degree of Nobility, the reverend Authority of the one might be to the other as a courteous bridle, a mean to keep them lovingly in awe that are exorbitant, and to correct such excesses in them as whereunto their courage, state, and dignity, make them over-prone ?"c

"d

In proof of the exclusive spirit of the Presbyterians, we find, in their "Booke of Policie" of 1581, that "None are subject to repair to this [the national, general] Assembly to vote, but ecclesiastical persons, to such a number as shall be thought good by the same Assembly, not excluding other persons that will repair to the said Assembly to propone, hear, and reason.' And it has been asserted, recently, that "the province of the People" is "not to judge of the fitness of the licentiate for the ministerial office, but of the suitableness of his gifts for their edification."e An earlier advocate of that Discipline, claims it as an instance of "wonderful self-denial," that "the Clergy" of Scotland should have admitted, even to their provincial or synodical courts, "a very large proportion of the laity to an equal judgment with themselves."

a P. 33-35.

b The name of Prelate,' is, by law, attributed to every Parson and Vicar having cure of souls: Quia quilibet qui præest curæ animarum, dicitur esse Prælatus-Every one that is preferred to the cure of souls, is named by this name, 'Prelate.' An Abstract of Certain Acts of Parliament, &c. 1584, 4to. p. 4.

Hooker's Eccles. Polity, Book VII. sect. 18.

d Calderwood's Hist. of the Church of Scotland. 1678. p. 109.

Rev. Gorrie, of Kettle, in the " Report" of the Perthshire Voluntary

Church Association, June 12th, 1833. 12mo. p. 43.

f J. Bonar, M.A. 1760; see "The Scotch Preacher," 1776, vol. i. p. 24.

The raising of the discussions concerning the rights of the People in church-membership, could not but lead to the advocacy of reinstating them in their primitive position, and, consequently, of extending the boundary of church authority to its extreme limit," the whole church." And yet, on such a subject, some minds, naturally acute and discriminative, are reluctant to admit what makes against a theory in the maintenance of which its advocates are concerned. Such a reluctance is manifested in the unqualified language of the warm controvertist, Bishop Hall, who affirms, "That the People should make their Ministers, was unheard of in all ages and churches, till Bolton, Browne, and Barrowe; and hath neither colour nor example.' The same kind of reluctance is also apparent in the very cautious language used, where fidelity itself would seem to have been more than ordinarily the object, and the rule of action, as these words evince," In no one instance does the Independent plan appear to have a solid foundation, either in Scripture or antiquity; yet the interference of the People, and the share of authority exercised by them, though never on the plan of Independent Congregations, gives some plausible colour to Independency."d

"C

We oppose to the latter quotation, the sentiments of one whose predilections might be expected to bias his judgment on such a subject, but for the investigation of which, he could supply no less learning than did the reverend historian. Gibbon remarks, however, alluding to the apostles, that "the scheme of polity, which, under their approbation, was adopted for the use of the first century, may be discovered from the practice of Jerusalem, of Ephesus, or of Corinth. The societies which were instituted in the cities of the Roman Empire, were united only by the ties of faith and charity. Independence and equality formed the basis of their internal constitution... The public functions of religion were solely intrusted to the established ministers of the church, the bishops and the presbyters; two appellations which, in their first origin, appear to have distin. guished the same office, and the same order of persons."e What our own convictions are on this subject, will be sufficiently evidenced. We cannot, in passing, but regret that writers professing to relate Scripture truth in the love of it, should subject themselves to be contrasted in the words of one who wrote under an opposite character, and whose object it was to make Scripture truth occasionally subserve his own particular designs.

Another writer, of kindred talents and views with the last quoted, has adduced his authorities, so pertinently for our purpose, from the

a Acts xv. 4, 22.

"One of the Elders of that separated church, whereof Mr. Fits. was pastor, in the beginning of queen Elizabeth's reign-he was but a rulingelder, and not the first broacher of this way." Ainsworth's Counterpoison, 1608, p. 39, 160. e Works, vol. vii. p. 268, ed. 1808, 8vo.

d Milner's Hist. of the Church of Christ: Cent. iii. ch. xx.-The fidelity of this Reverend Historian has been gravely impugned by a member of his own community. See Christian Observer, Oct. and Nov. 1834.

Decline and Fall, Chap. xv.

New Testament, that, disregarding his own purpose here, we avail ourselves of his statement in these words-" Whosoever, without prejudice, looks into the New Testament must perceive, especially by the General Epistles, that as each Church was without any subordination or dependence on any other; so all things relating to decency, order, peace, edification, the suppression of scripture-schisms, or any other point of Discipline, belonged to the People; or, in other words, the 'brethren,' the faithful,' the beloved of God,' the elect,' the 'saints,' to whom these epistles were addressed. As God is to judge those 'without,' so they are to judge those within,' or their own members. It is they, as the apostle tells the people of Corinth, who are to purge the old leaven, and to put away' the wicked person;' and, therefore, he blames them for not censuring, when they were gathered together,' the incestuous Corinthian;a which censure of theirs, he afterwards calls the punishment inflicted of the many. And, as the brethren ;' the spiritual brethren,' are to restore one taken in a fault, so they are to warn the unruly;' to see that none render evil for evil;'d tomark' those who cause offences, and avoid them; and, not to keep company' with a brother' that is a fornicator, or covetous, &c. f And Clemens Romanus, whom I mention with the apostles, calls the censures of the church, Things commanded by the people.'s And, in the apostolic age, we hear only of Diotrephes, who so far affected pre-eminence, as to presume, by his single authority, to throw men out of the church: it would be transcribing a great part of the Epistles, to show how all things relating to edification, peace, order, decency, are referred to the people. And though the epistle to the Philippians is directed to the bishops and deacons,' I mean, in due order, after the people, namely, to the saints' with their bishops and deacons, yet there is nothing in particular addressed to them, but there, as well as everywhere else, all is to the body of the people.

'b

"As it is plain, by the general epistles, that all church power was in the people, so we find them, before these were written, exercising this power. For they voted not only in the election of deacons, but, even in the making an apostle, they first appointed out of their number two, as candidates for the apostleship; and then, according to the Jewish custom, determined the person by giving forth their lots. So, it was they who sent forth Barnabas ; they appointed companions and assistants for the apostle Paul in his travels, whom he terms, the apostles of the churches, and the glory of Christ.' If they were thus concerned in choosing extraordinary ministers, it cannot be thought but that they exercised the same power in choosing the ordinary; and therefore the apostles, as chief directors, are said to ordain; yet it was, as their cotemporary, Clemens Romanus, assures us, with the consent

a 1 Cor. v. verses 12, 13; 7; 13; 4, 5.

b 2 Cor. ii. 6. "And thus it ought to be now," says Chrysostom; in Acta, Hom. xiv. 3.—τουτο καὶ νῦν γενεσθαι ἔδει.

c Gal. vi. 1.

d 1 Thess. v. 14, 15.

Ad Corinth.

i Acts i. 22, 26.

12 Cor. viii. 19, 23.

of the whole church; 'a or, as the old translation justly renders the text, by holding up the hands of the people, the usual way of expressing their consent. At the fainous council of Jerusalem, the brethren' were concerned, as well as the apostles and elders; and the letters were written in the name of these three orders :d and it is in the church,' which, in Scripture, always signifies the people, that our Saviour places the dernier resort; so we find the apostles themselves think it their duty to give an account of their actions to them; as Peter did, in the case of Cornelius." s

In accordance with this lucid statement, the erudite and philosophic Mosheim affirms, unhesitatingly, that "the people were, undoubtedly, the first in authority; for the apostles showed, by their own example, that nothing of moment was to be carried on or determined without the consent of the assembly; and such a method of proceeding was both prudent and necessary in those critical times. It was, therefore, the assembly of the people, which chose their own rulers and teachers, or received them by a free and authoritative consent, when recommended by others. The same people rejected or confirmed by their suffrages the laws that were proposed by their rulers to the assembly; excommunicated profligate and unworthy members of the church; restored the penitent to their forfeited privileges; passed judgment upon the different subjects of controversy and dissension that arose in their community; examined and decided the disputes which happened between the elders and deacons; and, in a word, exercised all that authority which belongs to such as are invested with the sovereign power.'

"h

Such is the exposition of honesty and liberality triumphing over blind prejudice, or bigoted if not interested attachment to a church, so called, modified by alleged expediency till it presents what any one who studies the Divine oracles, the New Testament, must perceive bears neither in its officers, nor in its ritual, fidelity of accordance with what is there represented or delivered!

We proceed with another extract from the latter author, who, writing farther of the "primitive and golden period of the church,"

a Ad Corinth.

Ignatius, ad Phil. also says, "It is meet that you, as those who are the church of God, should choose your bishops by voice."

"Any church assembled for divine worship is sometimes called a 'council' or 'synod' by ancient writers."-Bingham, Antiquity of the Christian Church, book viii. chap. i. sec. 7.—ἐκκλησία γὰρ συτήματος καὶ συνόδον ἐτὶν ὄνομα. Chrysost. Expos. in Psal. cxlix.

e Matt. xviii. 17.

f Acts xi. 4.

d Acts xv. 23. Tindal's Rights of the Christian Church Asserted, chap. iv. sect. 46, ed. 4. 1709. Eccles. Hist. Maclaine's ed. Cent. I. part ii. chap. ii. sect. 5, 6. We take occasion here to introduce a striking passage by a celebrated Roman Catholic. Having, in connexion with Constantine's "donation," recited the remark of Godfrey of Viterbo, "That several thought the church was holier for the first three ages, but happier afterwards," the Abbé Fleury animadverts thus, "Whoever was the author of this fine expression, had very mean sentiments, which are not only beneath the Gospel, but human philosophy; for he that has any thought above what is vulgar, easily sees that the true happiness of this life consists in virtue, and not in riches; and whoever believes the Gospel cannot doubt of it."-Discourses on Eccles. Hist. Disc. iv. p. 239. ed. 1721. 8vo.

cautions against confounding the Scripture bishops with some in our times, who differ "extremely."

In

“ A bishop, during the first and second century, was a person who had the care of one christian assembly, which at that time was, generally speaking, small enough to be contained in a private house. this assembly, he acted, not so much with the authority of a master, as with the zeal and diligence of a faithful servant. He instructed the people, performed the several parts of Divine worship, attended the sick, and inspected into the circumstances and supplies of the poor. He charged, indeed, the presbyters with the performance of those duties and services which the multiplicity of his engagements rendered it impossible for him to fulfil; but had not the power to decide or enact any thing without the consent of the presbyters and people. And, though the episcopal office was both laborious and singularly dangerous, yet its revenues were extremely small, since the church had no certain income, but depended on the gifts or oblations of the multitude."a

If these quotations be not considered sufficient to disarm the advocates of Anglican prelatical episcopacy, we present them with the judgment of one of themselves, being that of no less a divine, and learned and distinguished a churchman, than Dr. Isaac Barrow, who candidly admits, that "At first each church was settled apart,.. so as independently and separately to manage its own concerns; each was governed by its own head, and had its own laws." But if "authority" such as churchmen may not disregard be still needed, we produce that of their doughty archiepiscopal champion, Whitgift, who wrote thus,"When I said that the state of the church was popular' in the apostles' time, I spake of the outward form, show, and government of it, which therefore I call 'popular,' because the church itself, that is, the whole multitude, had interest almost in every thing, especially whilst the church remained at Jerusalem."c

All this, we assert, gives more than a "plausible colour to INDEPENDENCY !" But, to remove every doubt, and to make our position impregnable, we proceed farther by remarking, that it is notorious, that in conflicts with the Church of Rome, the Anglican Church has

a Ut sup. sec. 12.-GIBBON becomes perplexed altogether, where, relating the circumstances which, he says, gave rise to "the lofty title of Bishop over the humble appellation of Presbyter," he tells us, in Note 110, to "see the introduction to the Apocalypse," and adds, "Bishops, under the name of angels, were already instituted in seven cities of Asia. And yet," as it were discrediting what he had just penned, he continues thus, "the epistle of Clemens, which is probably of as ancient a date, does not lead us to discover any traces of episcopacy, either at Corinth or Rome." Chap. xv. And he remarks afterward, in Note 154, that Epiphanius allows the fact, that the city of Thyatira was not yet founded.

With the immortal MILTON, we unite in saying, that, "Were it not that the tyranny of Prelates, under the name of Bishops, had made our ears tender and startling, we might call every good minister a bishop, as every bishop, yea, the apostles themselves, are called 'ministers,' and the angels ministering spirits,' and the ministers again angels.'"-Ubi supra, p. 19.

b Treatise of the Pope's Supremacy, 1680. p. 240. e Defence. 1574. p. 182.