This thought is necessarily implied in the preceding, but it is of such importance that it deserves a distinct consideration. Those disgraceful contests for preferment, the recital of which crowds the page of ancient history, belong to a later and a different ecclesiastical polity.

7. It was adapted also to guard the clergy against a mercenary spirit.

The vast revenue of a church-establishment, and the princely annuities of its incumbents, offer an incentive to this sordid passion which Paul in his poverty could never have felt, and which none can ever feel, who receive no more than a humble competence, as a voluntary offering at the hands of those for whom they labor.

8. The system was well suited to guard the church from the evils of a sectarian spirit.

In the church of Christ were Jews, jealous for the law of their fathers. There were also Greeks, who, independent of the Mosaic economy, had received the gospel and become Christians, without being Jews in spirit. Had now the church assumed the form of a national establishment, with its prescribed articles of faith, its ritual, agenda, &c., it is difficult to conceive how the opposing views of these different parties could have been harmonized. The older apostles, with the Jews, might have maintained with greater firmness their Jewish prejudice as they observed the pure direction of Christianity in Paul and his Gentile converts, who again might have been more determined in their opposition to a Judaizing spirit. So that these germinating differences might have ended in an irreconcilable opposition. As it was, this disturbing influence was strongly manifested in all the churches, so that it required all the wisdom and influence of the apostles to unite their Christian converts in an organization so simple as that which they did establish.

9. It left the apostles and pastors free to pursue their great work, without let or hindrance from ecclesiastical authority or partizan zeal.

It allowed free scope for the fervid zeal of the early promulgators of the gospel of Christ, and permitted them to range at large in their missionary tours for the conversion of men, unrestrained by the rules of ecclesiastical authority or canonical laws. An explanation, given and received in the spirit of mutual confidence, reconciled the brethren whose prejudice was excited by the preaching of Peter to the Gentiles. The unhappy division between Paul and Barnabas ended in the furtherance of the gospel, both being at liberty, notwithstanding this sinful infirmity, to prosecute their labors for the salvation of men without being arrested by the bans of the hierarchy, or trammelled by ecclesiastical jealousy lest the souls, whom one or the other should win to Christ, might chance not to have been canonically converted.

10. The order of the primitive church was calculated to preserve peace and harmony among the clergy.

One in rank and power, and holding the tenure of their office at the will of their people, they had few temptations, comparatively, to engage in strife one with another for preferment; or to repine at the advancement of one of their number, who by his superior qualifications was promoted to some commanding post of usefulness above them.

I know indeed that Jerome assigns the origin of Episcopacy to the ambitious contentions of the clergy in the primitive church; as though this were an expedient to heal their divisions. Now, if this be so, I have only to say, that the remedy proved to be infinitely worse than the evil which it would cure. All the ecclesiastical historians of antiquity most fully and strongly attest the fact, that after the rise of diocesan Episcopacy, and the establishment of the various grades of the hierarchy, the spirit of

faction rose high among the clergy. Insatiable ambition possessed all orders among the priesthood, raging like a pestilence through their several ranks. The age of Constantine and his successors, within which the system of prelacy was matured, was pre-eminently the age of clerical ambition.

"In the age we speak of, which seems too justly styled ambitionis saeculum, the age of ambition,-though those, whose designs agree with the humor of it, have esteemed it most imitable- scarce any in the church could keep their own, that had any there greater than themselves; some bishops, and not only the presbyters found it so, the great still encroaching upon those, whose lower condition made them obnoxious to the ambition and usurpation of the more potent.

"In that unhappy time, what struggling was there in bishops of all sorts for more greatness and larger power! What tugging at councils and court for these purposes!

"153

Socrates, the ecclesiastical historian, A. D. 439, alleges that he has intermingled the history of the wars of those times, as a relief to the reader, that he may not be continually detained with the ambitious contentions, qılovıxlą, of the bishops, and their plots and counter-plots against each other.154 But more of this hereafter.

11. It was also happily suited to bless the people with an useful and efficient ministry.

Select a few from among their ministerial brethren, exalt them to the high places of Episcopal power, encircle them with the mitre, the robe, and all the "paraphernalia of pontifical dignity," enthrone them securely in authority, settle them quietly in their palaces to enjoy the ample benefices of an irresponsible office; and, however gratify

153 Clarkson's Primitive Episcopacy, pp. 142, 143.

154 Introduction to Lib. 5.

ing may be the favors which

you have bestowed, you have

done little to advance their ministerial usefulness.

Besides, the days of a bishop's activity and usefulness soon pass away, but his office still remains. Though passed into "the sear and yellow leaf of age," he bears his blushing honors still upon him. In the circumstances of the case, indeed, he can scarcely be expected to resign his office; neither can he, it would seem, even if he would, "when once made bishop, and when he has thus received the indelible, invisible mark of Episcopal grace, he is absolutely shut up to the necessity of continuing in office, however unworthy or unfit he may prove or find himself to be."155

What an incumbrance to the ministrations of the truth as it is in Jesus, again, are the forms, and rites, and observances of the Episcopal service. Here are thirty-six festivals, and one hundred fasts, annually claiming the attention of the preacher. Then there is the "holy catholic church;" the mysteries of the sacraments, baptismal regeneration, and the awful presence in the elements of the eucharist; the holy order of bishops; "the ascending orders of the hierarchy;" "the most excellent liturgy;" the validity of Episcopal ordination, "covenant mercies,” and I know not what, all pressing their claims on the attention of the Episcopal minister, and demanding a place in the ministrations of the pulpit.

"So far,"

155 Constit. and Canons of Prot. Epis. Church, pp. 301, 303. says Dr. Hawks, "as our research has extended, this law is without a precedent in the history of the Christian church. We may be mistaken, but we believe that ours is the first church in Christendom, that ever legislated for the express purpose of preventing Episcopal resignations; for this canon prescribes so many restrictions, that the obstacles render it almost impossible for a bishop to lay down his jurisdiction. The matter is one which the practice of the church has heretofore left to be settled between God and the conscience of the bishops; and it may well be questioned, whether it be not best in all cases, there to leave it."—Cited from Smyth's Eccl. Republicanism, p. 167.

Add to these the sublimer doctrines of prelacy. Let him begin to rave about apostolic succession, divine right, postures, attitudes, "wax candles, altar-cloths, chaplets, crosses, crucifixes, and mummery of all kinds,”—and can it be difficult to conjecture what place the great doctrine of Christ and him crucified must have in the teachings of such a ministry, or what efficacy it may have in winning souls to Christ by the preaching of the truth as it is in Jesus? So it was with the ancient church. "No one can read the writings of the fathers, without feeling that they gradually became more intent on the circumstantials of religion than on the essence of it; more solicitous about the modes in which religious duties should be performed, than about the spirit of them. It is all over with religion when this is the case."

But how different from all this was the ministry of Christ and of the apostles. Armed with the panoply of heaven, the word of God alone, the sword of the Spirit,the first promulgators of the Christian religion went forth, conquering and to conquer. By the simple instrumentality of the word, mighty through God to the pulling down of strong holds, they quickly spread the triumphs of the cross through every land, and carried their conquests up even to the very throne of the Cæsars. Be ours a religion that creates and enjoys such a ministry.

12. This primitive system serves to make an efficient laity.

Instead of excluding them from the concerns of the church, like many other forms of church government, and requiring of them chiefly to attend to their forms of worship, and pay their taxes, this primitive system of ecclesiastical polity devolves upon the members of the church the duties of discipline, and the care of the church. It trains them to live and to care for the interests of religion. It quickens their graces, by calling them into habitual exercise.

It gives an efficient practical character to their