Harbinger, June 1, '64. to Baptists on Sunday School Instruc- In the right direction, Friend Murtion,' having in view the organization sell! But only half-way. There can of a Baptist Sunday School Union. Only one Baptist paper published the address. All but one of the Baptist Sunday Schools in New York city were then in the hands and under the control of other religious bodies.' "A lady connected with a Baptist church in this city had been instrumental in bringing seventy-five persons to a knowledge of the truth; but on inquiry it was found that she was engaged in distributing for the American Tract Society, and that the seventyfive had all united with Pædodaptist churches. A tract has been put in circulation recently headed, 'How TO BECOME A CHRISTIAN.' But let the Baptists who have been distributing it in this city and elsewhere say if it teaches the trembling penitent to believe and be baptized,' as Jesus taught-or 'repent and be baptized in the name of Jesus Christ for the remission of sins,' as Peter taught or 'Why tarriest thou? arise and be baptized, and wash away thy sins, calling on the name of the Lord,' as Saul was taught." But it is not all dark. Sterling things were said at the meeting of the Baptist Union. Caution and rebuke were administered. Rev. J. P. Mursell, of Leicester, read a lesson on Estheticism-" Are we in no danger of falling into the gross notion of drinking in the too common, but very subtle feeling, that human artifice commends itself to the Divine complacency? that material grandeur comports with the spiritual essence ?-that garnished temples are pleasing to God? May we not go on till the forms of our worship overlay its spirit, till screens and vestments, intonations and chants, become substitutes, instead of auxiliaries, to the intelligent devotion of the sanctuary? Is there no danger of the sword of the Spirit losing its edge while brandished amid so much that is incidental and artistic?" be no reasonable objection to a good meeting-house, with every really useful addition, but what need have Christians for screens and peculiar vestments? Let us be content with such clerical robes as sufficed for the Apostles, and, when we speak of screens, remember the blanket meetings of the persecuted Baptists of former generations. Perhaps, however, the best things were said by the Rev. B. W. Noel :--' "It is a very secondary consequence that our chapels rise and are full, that we are esteemed and beloved, if souls are not added to the Redeemer. If souls are not saved, woe to us * * Now let me ask you In those churches where not more than one is added in the course of a year, are we believers fulfilling our glory? Can you say that of a church where no souls are saved? Where are the children of our godly parents? More than one in each church would be added if only the children were converted. * * Were Christ's friends the aristocracy? Did he dine with the Pharisees, except when they wanted to cavil with him? By the poor Christ shook the world. Let us thank God that we have to labor amongst the poor. They are accessible and grateful; and the faith and love of poor men, who are Christians, is often much stronger than that of merchants and gentlemen. Have you ever seen religion work its way downwards? I never did. Get a number of poor men to love Christ and serve him, and those above will be sure to notice the phænomenon; whereas if you set squires and rich men to worship God, in their fashion, the poor do not notice." Mr. Noel also gave an earnest call to the churches, not to leave the work to ministers, citing an instance in which a poor man preached the gospel, and in a short time brought fifty souls to Christ, who, learning that they should be baptized sought not the use of a Baptist , open to contempt. Let time-serving preachers, who fail to distinguish between saving sinners and pleasing wellpaying seatholders, take heed. The Lord will hold them to account, and a fearful one it will be. On the other hand let faithful brethren, who contend for the good old ways and who may sometimes feel discouraged as they witness costly temples arise in their locality, remember that those erections are but conducive to weakness. Let these brethren compare the last year's results of their own labors with those of the Baptists generally, and they will find room to praise God for a more excellent way and for far superior, if not for fully satisfastory results. They will at least see enough to shew that they are in the right way and have ground for much hopefulness. THE CHURCH IN NEW TESTAMENT TIMES.* and he that is chief as he that doth serve." The church of Christ, with all its institutions and offices, has no other object than the spiritual benefit of its members. Civil governments ought to protect the persons and property of their subjects, but never to meddle with men's spiritual affairs. Yet, alas! fallible men have invented doctrines formed institutions, and enjoined ceremonies which Christ, as King, never ordained. Oceans of blood have been shed by attempts to encroach on the domain of Christ. Most of the ecclesiastical agitations of the present day are but struggles for emancipation from spiritual despotism to that liberty wherewith Christ hath made His people free. THE Scriptural scheme of ecclesiasti- | among you, let him be as the younger; cal rule has nothing in common with those earthly governments which regard human beings as subservient to the will, or tributary to the dignity, of a fellow-creature. If there is any point of view in which Christians can be considered as possessing a proprietorship in one another, it is the exact opposite of that which is claimed by such governors in the governed. “Therefore, let no man glory in men: for all things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours, and ye are Christ's, and Christ is God's." The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But shall not be so; but he that is greatest 66 ye This paper is given entire from The Christian Witness. That the Independents have before them, in their own organ, an article of this quality is a hopeful sign of the times. The notes are our own. -ED. In the New Testament we find two kinds of office bearers set forth, for the regulation and establishment of the Apostolic Churches extraordinary and ordinary. The former are temporary and the latter are permanent. Each Harbinger, June 1, 64. CHURCH IN NEW TESTAMENT TIMES. of the three following passages presents a list more or less complete :-" Having then, gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation; he that giveth let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness" (Romans xii. 6-8.) "God hath set some in the church, first Apostles, secondarily Prophets, thirdly teachers; after that miracles, then gifts of healings, helps, governments, diversities of tongues" (1 Cor. xii. 28.) "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" (Eph. iv. 11-12.) The above passages refer expressly, or by implication, to every office and gift ascribed to the Primitive Church. Instead of analysing the above list, we deem it sufficient to state, that Apostles, Prophets, Teachers, and Evangelists, were extraordinary officers with which God furnished the church, while the New Testament Canon was not yet completed. But now that the system of Divine truth has been fully revealed and plainly recorded, all pretension to these extraordinary gifts is presumption, to which we can only find a parallel in the claims of the Papal and Episcopal succession.† The New Testament affords ample evidence that the only two offices destined to a perpetual place in the churches of Christ, are the PASTORAL and DEACONAL. We find that elders and deacons were in point of fact the only stated and regular office-bearers in There is no evidence that the evangelists were officers extraordinary and for the Apostolic age only. True, the first evangelists were gifted with supernatural powers, but so also were the first tors. pas and sets in order churches, and that without regard An evangelist is one who preaches, plants to supernatural gifts. 189 the Apostolical Churches. "Paul and Timotheus, the servants of Jesus Christ to all the saints in Christ Jesus, that are at Philippi, with the Bishops and Deacons" (Phil. i. 1.) In that highlyfavored church there were no officebearers but Bishops or Pastors, and Deacons. Moreover, in the Epistles to Timothy and Titus when the Apostle enumerates the various permanent offices which Christ has instituted in the churches, along with the qualifications. neccessary for each, he only mentions those of the Bishop and the Deacon. The sphere of the Deacons was subordinate, and less prominent than that of the Elders. It was purely secular, embracing only the care of the poor. This was their province, yet their appointment to this important work did not exonerate them from exercising the spiritual gifts and graces with which they were endowed. Hence, we find Stephen in Jerusalem, and Philip in Samaria, acting as Evangelists. The qualifications necessary, in order to use the office of a Deacon well, are minutely described. "Likewise must the Deacons be grave, not double-tongued, not given to much wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience. And let these also first be proved, then let them use the office of a Deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons be the husbands of one wife, ruling their children and their own house well. For they that have used the office of a Deacon well, purchase to themselves a good degree, and great boldness in the faith which is in Jesus Christ" (1 Tim. iii. 8-13.) In the Apostolic Church this office was entrusted to members of either sex. "I commend unto you Phoebe, our sister, which is a servant of the church which is at Cenchrea" (Rom. xvi. 2.) In title of " Deaconess." Cenchrea was a the original Greek she has the official 190 CHURCH IN NEW TESTAMENT TIMES. small place, and it is natural to suppose that large churches had several Deaconesses. Why should there not be appointed in every church Deaconesses? If ever they were needed, they are required now. The men are so engrossed in mercantile or professional duties, that in most cases they are only nominal officers. We have many a Phoebe longing for the opportunity of breathing kind words and dropping loving sentiments that shall nerve anew sinking souls. It would be a blessed work to restore Deaconesses to the church, and thus engage the quiet piety and devout zeal of Christian women, in the service of Christ, in a regular and orderly manner, under the guidance of lawful authority, and with its commission and benediction, according to the Apostolic model prescribed by the Holy Ghost. Harbinger, June 1, 64. and the snare of the Devil" (1 Tim. iii. │ 1-7.) "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city, as I had appointed thee; if any be blameless, the husband of one wife, having faithful children, not accused of riot, or unruly. For a Bishop must be blameless, as the steward of God, not self-willed, not soon angry, not given to filthy lucre; but a lover of hospitality, a lover of good men, sober, just, holy, temperate, holding fast the faithful Word as he hath been taught, that they may be able by sound doctrine both to exhort and convince the gainsayers" (Tit. i. 5-9) There was a plurality of Elders in every Apostolic Church that was suffi ciently matured to be furnished with office-bearers. The inspired writers never speak of a church with its one Elder, Pastor, or Bishop; nor do they use the dual number to limit them to two. Those bodies of Christians, therefore, who, as a general rule, have but one Elder over each church, have thus far departed from the pattern of the first churches, and would do well to provide themselves with a plurality of Elders, and thus adapt themselves more perfectly to the New Testament model. "From Miletus he sent to Ephesus, and called the Elders of the church" (Acts xx. 17.) "Is any sick among you? let him call for the Elders of the church" (James v. 14.) "The Elders who are among you I exhort, who am also an Elder" (1 Pet. v. 1.) Surely no one, in the face of testimony so overwhelming, can deny that there was a Presbytery or Eldership in every primitive church. Yet we can point to hundreds, if not thousands, of modern churches that have only one Elder. We proceed now to the consideration of an office that figures more prominently in Scripture, and which is refer red to under the terms of Elder, Pastor, Overseer, Presbyter, Bishop. The New Testament ascribes rule to Elders -the discipline of the church is vested in them, they are entrusted with delicate duties, sacred interests, and awful responsibilities. Their qualifications are traced with great particularity and point in the two following passages of Scripture:-"This is a true saying, if a man desire the office of a Bishop, he desireth a good work. A Bishop, then, must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity (for if a man know not how to rule his own house, how shall he take care of the church of God?) Not a novice, lest being lifted Some of the Elders in the Apostolic up with pride he fall into the condem-churches were chiefly employed in nation of the Devil. Moreover, he teaching, others in governing. The must have a good report of them which Presbyterian opinion is that all rule, are without, lest he fall into reproach but while some preach as well as rule, Harbinger, June 1, '64 66 CHURCH IN NEW TESTAMENT TIMES. others are entirely occupied with government, and have no official authority to teach. It belongs to one class to rule, and in ruling their whole duty consists. They are required to do nothing more than to administer the laws of Christ for the regulation of the conduct of his followers. Those of the other class are joined with them in the rule of the church, but there is an additional duty incumbent upon them, in which the former have no concernnamely, to preach the gospel and administer the sacraments" (Dr. Dick's Lectures on Theology, vol. i. p. 384, 8vo. Edinburgh, 1834.) In the above quotation too much is made of actual usage, and too little of inspired precept or pattern. A fictitious distinction is created among the Elders. One class is represented as set apart to one work, and another class is represented as set apart to another work. Two offices and two ordinations-lay Elders and clerical Elders. The most important passage adduced in favor of this notion is the following:--"Let the Elders that rule well be counted worthy of double honor, especially they who labor in word and doctrine" (1 Tim. v. 17.) Now, despite Dr. King's strong assertion that the text proves that there were ruling Elders and teaching Elders, whose spheres of action were so widely different that the one might not do all the acts which the other performed, we frankly declare that it simply conveys to our mind the impression that there was a bench of Elders selected on account of age, piety, prudence, and talent, to whom was entrusted the government of the church, and that they performed the various parts of the duty according to their abilities. The context clearly shews that "double honor" means temporal support, and of course those who gave up all their time to the work of the ministry would be worthy The Greek term translated honor does not necessarily imply "temporal support," and the context does not, to our mind, indicate it. 191 of special respect, and of a higher compensation. During the Apostolic period we not only find Deacons preaching, but all the brethren occasionally exercised their various gifts; and hence we cannot think it likely that there was a class of Elders whose mouths were closed up, and who were obliged to confine themselves to the administration of law. Again, in enumerating the qualifications of Elders, Paul says of all, without exception or distinction, that they should be apt to teach. But if the majority had nothing to do with teaching, this qualification was absolutely unnecessary. It is past conjecture, it is clearly proven, that the Apostolic age knew nothing about mere ruling Elders. The government of the churches spoken of in the New Testament, was vested in the Eldership. Congregationalists, as well as Presbyterians, admit that Scripture does ascribe rule to the Elders. The very names and terms of office applied in it to Elders prove that they were charged with the oversight of the church. The name Presbyter, or Elder, from the time of Moses, was understood by the Jews to designate a ruler. Frequently do we read in the New Testament of the "rulers of the synagogue" (Mark v. 22.) Their prerogative was to sit in judgment, and to decide the cases of discipline that came before them; and as it is admitted that the Jewish synagogue bore a close resemblance to the Christian church, it follows that the elders of the latter possess similar powersnamely, the administration of discipline. The term Bishop literally means overseer, and directly implies superintendence. "Feed the flock of God that is among you, taking the oversight” (1 Pet. v. 2.) The remaining word, Pastor, literally means shepherd, and every scholar will allow that it suggests the idea of ruling and leading, rather than of feeding. "The ancients painted their shepherd-not with food in his |