salem, we read, that they were set before the Apostles, who prayed and laid their hands on them.

Coming down to the times of our own particular sect, we are informed in the history of the First Church in Boston,* that the imposition of hands was practised, as a sign of consecration, in respect to deacons, as well as ministers.

This ceremony on the introduction of deacons into their office, which is known to have been practised by various other churches, is recognized in the Platform ;† "Church officers are not only to be chosen by the church, Acts xiii. 3, xiv. 23; but also to be ordained by imposition of hands and prayer, with which at the ordination of Elders, fasting is also to be joined, 1st Tim. v. 32."

But this mode of consecration, (by the imposition of hands as in the ordination of a minister,) is not generally practised at the present day. On what grounds this has happened, has not been fully explained; and it has been attended with regret on the part of some, although approved by the greater number. But while the ceremony of imposition of hands seems, to a great extent, to be practically abolished in respect to deacons, it is evidently necessary for the good of religion, that the minds of the people should be directed towards the office; and it, therefore, seems suitable, that the pastor should improve the occasion of an appointment to the deaconship by publicly remarking on the nature of the office and the duties of the incumbent. This has frequently been done; and this exposition of the nature of the office, and of the duties connected with it, is sometimes accompanied with a particular address to the person, chosen to it.

* Emerson's Historical Sketch of the First Church in Boston, Sect. I.-Mass. Historical Collections, vol. x. p. 42.

† Camb. Platf. Chap. ix.

44. Office of Minister or Pastor.

There is evidently, say those whose principles we are endeavoring to give an account of, a higher office, recognized in the Scriptures, than that of deacons, viz. the office of pastor or minister. This officer is commonly mentioned in the New Testament under the name of ELDER, though sometimes under that of Overseer or Bishop. Accordingly, (Acts xx. 17, 28,) the Elders of the church of Ephesus are required to take heed to the flock, over which the Holy Ghost had made them Overseers'; the original of this last word, EPISCOPOI, being in some other places rendered Bishops; see Philipp. i. 1, first Tim. iii. 2, Tit. i. 5—7.

That Elders, which is a general term for certain church officers, is used as synonymous with Bishops or overseers, seems to be particularly confirmed from the manner, in which the subject is treated, in the passage last referred to. "For this cause," says the Apostle,"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, &c." In this passage Titus is required to set apart certain persons as Elders for the service of the churches in the Cretan cities, if there were any to be found, possessing a particular character. And immediately after, the reason of such an express and careful direction is given, viz. That a Bishop must be blameless, not self-willed, not given to anger, and the like. So that evidently the connection and obvious meaning of the passages taken together render it necessary to consider Elders and Bishops synonymous.

It would seem, then, that elders and bishops or overseers, whatever might be their appropriate duties, and whatever relation they might sustain to the subordinate office of deacons, were one and the same grade or species of Church officer. But nothing is more evident

than the fact, that the elders of the New Testament were the ministers or pastors of particular churches. And if so, it is consistently inferred, that the Scriptures do not elevate bishops, which is but another name for elders or pastors, to an ascendancy and control over an assemblage or multitude of churches. Whatever opinions may be

held by other Christian denominations, this is, at least, the doctrine of Congregationalists; they know no lower officer than deacons, and none higher than pastors; they consider these two classes of officers to be fully recognized in the Scriptures, and both of them to be of great importance. *

§ 45. Distinction of Elders or ministers into Teaching and Pastoral.

In the early periods of our ecclesiastical history, two ministers were required to each church. Nor in general did the churches fail of supporting the required number, except from accidental circumstances. The general terms, ELDER, and MINISTER, were then applied to both indiscriminately; while the subordinate distinction of office was indicated by the terms, TEACHING, and PASTOSo that we often read of a teaching elder or teacher, and of a pastoral elder or pastor in the same church; as in the first Congregational church in Boston, Mr. Wilson was many years Pastor, while Mr. John Cotton

RAL.

*This subject is remarked upon by almost all the writers whom we have occasion to refer to; in some incidentally; in others more at large. Those, who wish to see it examined more particularly, will find it carefully treated, and at some length, in the writings of Dr. Dwight. Among other topics, relative to the general subject, he attempts to show by various quotations, that there is an agreement in the sentiments of Congregationalists with those of a number of eminent Episcopalian writers.—See THEOLOGY, explained and defended, in a series of Sermons by Timothy Dwight, S.T.D. LL.D. Ser. cL. CLI.

was at the same time Teacher. This distinction of ministers into teachers and pastors is thus noticed in the sixth chapter of the Cambridge Platform. "The pastor's special work is to administer a word of wisdom, Eph. iv. 11, Rom. xii. 7, 8, 1st Cor. xii. 8. The teacher is to attend to doctrine, and therein to administer a word of knowledge, 1 Tim. iv. 1, 2, Tit. xi. 9; and either of them to administer the seals of that covenant, unto the dispensation of which they are alike called."

This arrangement, independently of the support which they supposed it received from the Scriptures, naturally suggested itself to the fervent piety of our forefathers, but time, which infallibly brings out from human systems unforeseen excellencies and defects, has clearly evinced its incompatibility with the prosperity of the churches, and it has consequently been dropped. No formal measures seem to have ever been taken to alter this part of the plan, but it fell away through its own mere weight and deficiency. Beside the increased expense of the method, which many of the churches were unable to bear, it was soon found, it presented an opportunity for rivalships between the ministers themselves and for dissentions in the flock.-Nor does it sufficiently appear, that the passages of Scripture referred to authorize this distinction in the ministry. Indeed the following passage has been justly thought to be utterly inconsistent with it; Eph. iv. 11, "And he gave [that is, appointed,] some Apostles, and some prophets, and some evangelists, and some PASTORS and TEACHERS." In looking at this passage, it will be noticed, that, in the preceding clauses, certain persons are stated to have been given or appointed as Apostles; others as Prophets; others as Evangelists; but in the last clause there are evidently two classes of duties combined together or two offices in one, and, in reference to this union of duties, others were

appointed to be Pastors and Teachers; that is, to the combined teaching and pastoral office. If this be a correct view, the teaching and pastoral duties are not to be separated, but exercised by the same person.

§ 46. Ministerial or pastoral duties.

The pastors of churches are rightly considered under God the great instruments and means of their prosperity. To the persons, who are called to that important station, the solemn language of Scripture is; "Take heed unto all the flock, over which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." The duties, incumbent upon them, are various; and in a work, which did not aim at conciseness, the considerations, relative to them, might be spread over a volume.

1. PREACHING.-Of these duties the first perhaps in order and importance is Preaching. It is obviously agreeable to the light of nature, to the common reason of mankind, that some person in every church should be particularly required to perform this service, the object of which is to instruct, guide, and strengthen in the relig ious life. The reasonableness and importance of this is particularly evident, when we consider, that the subject of religion embraces a vast variety of duties and relations. Although its more striking and characteristic elements are level to the comprehension of all, still it cannot be denied, that the hearers will be greatly aided by more particular views, by the development of remote principles, and by the application of those principles to particular situations and circumstances. Among the topics, handled by the preacher, are the character of God, the evils of sin, the mysteries of redemption, the necessity of a renovated heart, and the progressive triumphs of a holy life. They embrace the whole circle of feelings and