functions, and to obey the just instructions of those who had undertaken a refponfible charge. The Minifters of Chrift, as appointed ambassadors and expofitors of his laws, were upon principles of effential propriety to be regarded as fpeaking by his authority. A commiffion derived from his fupremacy, and exercifed in conformity to his precepts, could not be rejected' but at the peril of incurring his indignation. Of fuch difobedience indeed the earlier difciples of Christ were not guilty; and we find that, during the ages of primitive difcipline, they * Hebrews, ch. xiii. ver. 17. Tyndal, in his anxiety to annihilate the fpiritual jurisdiction, intimates, that TE fhould be tranflated" be perfuaded by," rather than " obey." The force of the precept is ftill equally binding. See Rights of Christian Church, ch. iv. p. 161. Matt. ch. x. ver. 40. Mark, ch. xiii. ver. 34. Luke, ch. x. ver. 16. ch. xxii. ver. 29. John, ch. xiii. ver. 20. Bishop Hoadley, in his difcourfe on John, ch. xviii. ver. 36, which gave rife to the Bangorian controversy, making no diftinction between the invifible and visible Church, refts his arguments upon the idea, that as Chrift is the exclufive lawgiver of his kingdom, no one of his fubjects is judge over others; omitting the confiderations that every actual fociety must have actual government; that Chrift appointed Ministers to execute his laws to retain, or to remit fins, and to enact regulations, with confent of the Church. To maintain that no new laws of direction are to be enacted, is to adopt the fancy of the Puritans, who refpected no discipline but what was laid down in Scripture, and allowed no latitude for the discretionary application of principles, according to the variations of an inconftant world. paid a cheerful reverence to the Ministry; fubmitted, where they had offended, to private cenfure and public rebuke; performed fuch penitential acts as were enjoined in expreffive teftimony of contrition, and affented to every regulation which their duly conftituted rulers judged to be of expedient and beneficial tendency to the government of the Church. The pastors however were armed with no coercive authority of prefent effect, except that of expulfion of disobedient members; and when no miraculous miraculous powers were exerted, no temporal control was affumed, even by those who ordained" bi shops and deacons in every city * ;" and delivered the rule of future fucceffion, directing that the elders who were to feed the * 1 Tim. ch. iii. Philip. ch. i. ver. 1. Bishops and deacons are mentioned collectively for the Miniftry. It may be incidentally remarked, that Clemens Romanus applies the prediction in Isaiah, ch. lx. ver. 17. to bishops and deacons. The word rendered exactors in our tranflation, is ones in the Septuagint verfion; and the word danaves was probably substituted by Clemens, to fignify the inferior rulers of the Church, intead of apxorras, in accommodation to our Lord's instruction in Matt. ch. xx. ver. 26. In the Chriftian Church, indeed, all rulers are especially fervants; and the application of the prophecy is certainly ftriking, whether we accept of the reading of Clemens or not. See Hammond, de Epifcop. Differt. iv. The chapter relates to the time of the Meffiah; and the He brew texts and interpretation countenance the application. Church 1 Church of Chrift fhould "take the overfight" thereof, under due appointment indeed, but with confent of the congregation* ; not as "Lords over God's heritage," but as "being "enfamples to the flock†;" as fuch they were to proclaim the Gofpel terms of communion, and to provide for the public worship and external discipline of the Church; but were not to exceed the limits of their authority inventing arbitrary laws and conditions of faith; or by impofing any regimen with temporal fanctions, till confirmed with the ufual operation of good government, and regulated in agreement with the deliberate approbation of the fociety. The * Acts, ch. i. ch. vi. ver. 3-5. ch. xiii. ver. 2. natacтaθέντας υπ' εκείνων, that is, by the Apoftles and their fucceffors, fays Clemens, συευδοκησασης της εκκλησίας πασης. Clem. Rom. Ep. i. §. 44. Origen, Hom, in Levit. Concil. Nicæn. + Peter, ch. v. ver. 3. Matt. ch. xx. ver. 25. The right of the Bishops and Clergy to regulate the discipline of the Church, in fpiritual matters affecting the Laity as well as Clergy, appears to have been generally admitted in the primitive ages; though important laws were usually paffed in the prefence of, and with confent of the people. See Acts, ch. xv. ver. 22, 23. "Solus refcribere nihil potui," fays St. Cyprian (on an application from Donatus), " quando a primordio, Epifcopatus mei statuarim nihil fine confilio veftro & fine confenfu plebis, meâ privatim fententiâ gerere." Cyprian, Ep. xiv. vide alfo Ep. xxx. Edit. Fell. Potter strains upon thefe paffages difingenuously, and to no purpose. It is clear that the Bishops had the proper title to direct; but they required the presence 66 and The fpiritual jurisdiction of the Church, however it might respect external objects, did not interfere with any just appointments of civil government. The gradations of its Ministry, as marked by no temporal privileges and distinctions, affected no interests of temporal inftitution. The descriptions which the Gospel held out presented no objects to feduce men from their allegiance to lawful powers. It left them citizens of existing states, and subjects of exifting laws. It paid "tribute to "whom tribute was due;" and whatever of compulfive fupport was delegated to the rulers of the Church in aid of that difcipline which was effential to its preservation, fhould have been confidered as an emanation from earthly power; not to be employed to the establishment of an independent empire, and concurrence of the people, over whom they had no com- but but in fubjection to the control of fecular government. Conftituted upon these principles, the kingdom of Chrift, discountenanced or protected by the civil power, was to be fubmitted to the direction of those who were qualified to fuperintend its concerns; but who were not authorised to disturb any civil regulations, or to compel the acceptance of their measures by any coactive fanction, till ratified by the approbation of the community. The coercive power which might be requifite to enforce the decrees of ecclefiaftical inftitution, was to be derived from the regulations of a focial œconomy; and to be restricted or enlarged in conformity to the decisions of the general fentiment; and fhould be regarded, not as a fword of the Miniftry conveyed by their spiritual commiffion, but as a legitimate exercise of that authority which must reside in every well conftituted fociety, for the enforcing of respect to its own laws. A departure from these maxims in two important deviations, as refpecting the contests between Churches co-ordinate and equal in their institution, and the establishment of an independent and temporal power in the Clergy |