CHAPTER VIII. ON THE APOSTOLICITY OF THE CHURCH. THE church of Christ is, by the admission of all parties, apostolical, or derived in some manner from the apostles. I have already, in a preceding chapter, (chap. vi. sect. i.) observed on those rules by which it may be determined, whether a society, professing to be Christian, is really derived, as a society, from the apostles. It was there shown, that any society which is in fact derived from them, must be so, by spiritual propagation, or derivation, or union, not by separation from the apostles or the churches actually derived from their preaching, under the pretence of establishing a new system of supposed apostolic perfection. Derivation from the apostles, is in the former case an evident reality, just as much as the descent of an illustrious family from its original founder. In the latter case it is merely an assumption, in which the most essential links of the genealogy are wanting. But there is another point of view in which the church is apostolical. The ministry of the true church originated with the apostles, and must always therefore be derived from them in some way. I shall proceed to the discussion of this question, and lead it on gradually to those conclusions, which will enable us to apply "the apostolicity of the ministry," as a test of the true church. (1.) the chrisTIAN MINISTRY IS ESSENTIAL TO THE CHURCH AND MUST ALWAYS EXIST. It is a principle of reason, no less than of Scripture, that men cannot "hear without a preacher." Therefore Christ himself became a preacher and minister; and at the last sent his apostles, with a commandment, to "go and teach all nations b." We find the Apostles not only fulfilling this office, but constituting "presbyters in every church," and making the most ample provision, that the gospel, which had been communicated to them, should be taught to others also. And since Christ had promised to be always with his apostles, and had sent them forth with the same high commission which he had received of the Father, their works were his works, their institutions his institutions. Hence Scripture tells us, that when "he ascended up on high" he "gave some, apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of faith, and of the knowledge of God, unto a perfect man that we be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all Rom. x. 14. • Acts xiv. 23. M things, which is the head, even Christ." This passage intimates, that the Christian ministry was instituted by Christ, for the most permanent and essential objects; the sanctification of the brethren, and their preservation in Christian truth and love, against the deceits of false and antichristian teachers. And in fine the pastors of Ephesus were, by the "Holy Ghost made overseers to feed the church of God," and "teachers" are declared to be set in the church by God, no less than apostles and prophets'. Hence it is clear, that a true and lawful ministry is essential to the church, and that any society in which there is no such ministry is not a church; and it is equally clear, that such a ministry must exist at all times, because it has been proved that the church was always to exist. If it be admitted that the ministry of Christ has at any time ceased to exist, there can be no certainty that it now exists, for the only absolute proof of its present existence is derived from the Scripture, which represents it as essential to the church, and which affords the promise of perpetual divine aid to the apostles, and their successors in the Christian ministry. And if there has ever been a period when this ministry was extinguished, it cannot be necessary to the church. The opinions of Christians in all ages, and of all sects, has always been, that the Christian ministry is essential to the church. St. Ignatius declares, that "without these there is no church"." St. Jerome says, that a society "which has no clergy is not a church "." But without further dwelling on the well known sentiments of the primitive church, let us come to more modern times. The Lutherans, in the Confession of Augsburgh, declared, that, "in order that we might obtain this (justifying) faith, the ministry of preaching the gospel and administering the sacraments was instituted;" and they add, that "they condemn the Anabaptists and others, who think that men receive the Holy Spirit without the external word." In the Apology of the Confession they said: "If order be understood of the ministry of the word, we should without difficulty have termed order a sacrament; for the ministry of the word hath the commandment of God, and hath mighty promises," &c. The "Helvetic Confession" of the Zuinglians says, that "The original institution and office of ministers is most ancient, and from God himself; not a new or human appointment." The apostles, they say, "ordained pastors and teachers throughout all the churches in the world, by the command of Christ; by whose successors, even to the present time, he taught and ruled the church." The Confession of the Hugonots says: "We believe the true church ought to be governed with that polity or discipline which our Lord Jesus Christ sanctioned; that is, there should be in it pastors," &c." The Belgic Confession employs the same language, and styles the ministry "an ordinance of God"." The Bohemian Confession, and the Tetrapolitan, acknowledge its divine institution; and the Geneva Catechism affirms, that "he who despises or refuses to hear the ministers, despises Christ " Calvin argues at length in proof of the necessity of the ministry in the church'; saying, that "the church is not otherwise edified than by external preaching" he affirms, that "Christ so ordained the office of the ministry in the church, that, were it taken away, the church would perish '." The dissenters of various "denominations" also allow the divine institution of the ministry. The Presbyterians, in 1647, taught that to the "Catholic visible church, Christ hath given the ministry, oracles, and ordinances of God "," where the ministry is regarded as much the work of God, as the Bible or the sacraments. The dissenting "Library of Ecclesiastical Knowledge" contains on this subject some sound positions. It proposes the question, "Are there, or are there not, the Conf. Gallicana, xxix. " Conf. Belgica, xxx. xxxi. • Conf. Bohemica, art. ix. P Conf. Tetrapolitana, cap. xiii. The Saxon Confession, art. xii, also teaches that without the ministry, the church would perish utterly. "Estne igitur necesse, præesse Ecclesiis pastores? Quin etiam necesse est audire eos, et quam proponunt Christi doctrinam, ex eorum ore cum timore et reverentia excipere. Itaque qui ipsos contemnit, audireve detrectat, Christum contemnit, ac discessionem facit a societate fide |