William Bullein Johnson

Johnson, W. B., D.D., was one of the most active and useful ministers that ever labored in South Carolina. "Soon after 1820" he was a member of the Saluda Association, and presided over its deliberations for a number of years. Subsequently he was the acting pastor at Edgefield Court-House, and a member of the Association bearing the name of his church, and of this Association he was chosen moderator.

The State Convention founded in 1821 had a very warm friend in Dr. Johnson. He was one of a committee of three who drafted its constitution. In 1822 he preached the introductory sermon, and prepared the address of the Convention to the churches, which was printed in the minutes of that year, a document of great ability, and penetrated by a thoroughly missionary and evangelical spirit. In 1823 he was elected vice-president of the Convention. In 1824 he preached the annual charity sermon, and in 1825 he was chosen president on the death of the honored Dr. Richard Furman, whose name is justly venerated in South Carolina, and by hosts of Baptists all over our country. Dr. Johnson held this position for a great many years, an office the duties of which were discharged not only by Dr. Richard Furman, but by Dr. Basil Manly, Chief-Justice O’Neall, and other distinguished men. The reputation of Dr. Johnson spread over our whole country, and for three years he was president of our great national missionary society, "The Triennial Convention of the United States," and after the division in that body he was chosen the first president of the Southern Baptist Convention. In no section of our country was any Baptist minister more highly honored by his brethren.

He was a solid and impressive preacher, deeply versed in the sacred writings, and full of his Master’s spirit. He was very hospitable, and his life was blameless. To the Saviour he rendered noble service, which was fruitful in an unusual measure.

Under Dr. Wayland’s presidency Brown University gave him the degree of Doctor of Divinity. He died at Greenville, S.C., in 1862, when he was about eighty years of age.

The State Convention, in 1863, appointed its president, Dr. J. C. Furman, to preach a sermon "in honor of the memory of their venerable brother, the late Rev. W. B. Johnson, D.D.," and after the delivery of the discourse the Convention requested a copy for publication, and a committee was also appointed "to raise funds to erect a monument over his remains."

—William Cathcart, 1881

I DO MOST SOLEMNLY DEDICATE THIS ESSAY TO GOD, THE HOLY SPIRIT, BY WHOSE INFLUENCE IN THE PRAYERFUL STUDY OF THE WORD OF INSPIRATION, I BELIEVE I HAVE BEEN TAUGHT WHATEVER TRUTH IS HEREIN SET FORTH. AND MY EARNEST PRAYER IS, THAT HE WOULD ACCEPT AND BLESS THIS EFFORT TO PROMOTE THE CAUSE OF TRUTH IN THE EARTH.

THE AUTHOR

CHAP. I.—INTRODUCTION—the author’s purpose in writing
this Essay—reasons which led to the adoption and publication
of his views—principles of church government and order drawn
from the New Testament . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .166

CHAP. II.—THE CHURCH OF CHRIST—scriptural import
of the term church—use of it by the Saviour and writers of
the New Testament . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .169

CHAP. III.—FORM OF GOVERNMENT INSTITUTED FOR
THE CHURCHES OF CHRIST—its democratical and independent
form—the power of a church not original, not transferable—
ecclesiastical councils unknown to the gospel dispensation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 172

CHAP. IV.—THE MATERIALS OF A CHURCH OF CHRIST—
Conscious subjects, baptized upon profession of faith in Christ,
and taught to observe all his commands . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176

CHAP. V.—BAPTISM—uniform meaning in the original—
difficulties considered and removed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180

CHAP. VI.—THE OFFICE AND WORK OF THE EVANGELIST—
the office is general, not particular—qualifications of the
evangelist—his duties . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .184

CHAP. VII.—THE FORMATION OF A CHURCH OF CHRIST—
the mother church at Jerusalem a pattern—changes of
membership—letters of dismission . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .187

CHAP. VIII.—THE RULERS OF A CHURCH OF CHRIST—
provided by the King in Zion and clothed with authority—known
by various titles—plurality of rulers ordained—their power not
legislative, but ministerial and executive only—their duties and
responsibilities—rulers equal in rank—plurality in the bishopric
important—duty of the churches to furnish a liberal support . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .189

CHAP. IX. —THE DEACONS OR SERVANTS OF A
CHURCH OF CHRIST—their qualifications—their duties—deaconesses . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 196

CHAP. X.—THE STATED TIME AND PLACE FOR THE
MEETING OF A CHURCH OF CHRIST—the time for meeting—
institution of the seventh day—first day of the week the Christian
Sabbath—place of meeting . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .199

CHAP. XI.—THE ORDINANCES OF A CHURCH OF CHRIST
IN HER STATED MEETINGS—exercises of divine worship—
duty of excluding offenders, and restoring the penitent—of breaking
bread in the Lord’s supper—of exercising spiritual gifts, and
contributing for the support of the poor saints . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 204

CHAP. XII.—ORDINATION TO THE MINISTERIAL OFFICE—
definition of this term—historical examiniation—principle,
authority and manner of appointments to ministerial office . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 207

CHAP. XIII.—ORDINATION TO THE MINISTERIAL OFFICE
CONTINUED—ordination of elders in the churches by Paul
and Barnabas—by Titus in Crete . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 212

CHAP. XIV.—ORDINATION TO THE MINISTERIAL OFFICE
CONTINUED—setting apart of Barnabas and Saul at Antioch—
the appointment of the "seven men"—case of Timothy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215

CHAP. XV.—ORDINATION TO THE MINISTERIAL OFFICE
CONCLUDED—each church possesses the right to appoint its
own officers—ordination to ministerial office should be done
by the churches . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 219

CHAP. XVI.—ON THE DISCIPLINE OF A CHURCH OF
CHRIST—its comprehensive and proper sense—exclusion of
disorderly members, and restoration of the penitent—two classes
of offences—importance of the proper exercise of discipline . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221

CHAP. XVII.—ON THE DUTY AND MODE OF SENDING
THE GOSPEL TO EVERY CREATURE—the agency employed
by the apostolic churches—modern benevolent organizations the
genuine fruits of the gospel . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 223

CHAP. XVIII.—THE DESIGN OF THE GOSPEL OF CHRIST . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225

CHAP. XIX.—FORM OF CHURCH GOVERNMENT AND
ORDER AUTHORITATIVELY TAUGHT IN THE SCRIPTURES—
one form of government and one order of duties enacted . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 228

CHAP. XX.—FORM OF GOVERNMENT ADAPTED TO THE
DEVELOPMENT OF THE GOSPEL—a Christocracy—meaning
of this term—union among members of a church—impropriety of
human compilations as a standard of faith and practice—
advantages of the Christocratic form of government . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 232

CHAP. XXI.—ON THE DEVELOPMENT OF THE GOSPEL
THROUGH OR BY THE ORDINANCES—Lord’s day—
Lord’s supper-collection for the poor saints—reading of the scriptures . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235

CHAP. XXII—SAME SUBJECT CONTINUED—exclusion from
membership—exercise of gifts . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 239

CHAP. XXIII.—CONCLUSION . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 242

CHAPTER I

Unto me, who am less than the least of all saints, is this grace given, that I should preach among the gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which, from the beginning of the world, hath been hid in God, who created all things by Jesus Christ, to the intent, that now unto the principalities and powers in heavenly places, might be known by the church, the manifold wisdom of God, according to the eternal purpose, which he purposed in Christ Jesus our Lord.

—Ephesians III: 8–11

It is evident from the above passage, that the church of the Lord Jesus is the chosen agent for the exhibition of the manifold wisdom of God. The unfolding, the clear and full display of this wisdom, will necessarily present all the attributes of the divine Being in their harmonious, their sublimest operations. These operations will develope the scheme of that "salvation which is in Christ Jesus with eternal glory." It is not surprising then, that the church in her progress to full maturity, presents to the view of angels those things into which they desire to look. If the church in the changes through which she passes to the completion of her honored destiny, attracts the gaze of "the principalities and powers in the heavenly places," she should be no less an object of intense regard to "all men" on this earth. But to those who are found in her membership and her ministry, her interests, her success, her honor, should be most dear. With those, her spiritual nature and constitution, her high obligations, and exalted destiny, should be subjects of profound study and growing importance. For on whom else than on her sons and daughters, has the Lord imposed the delightful duty of rendering her agency effective? By what other instrumentality has Jehovah decreed that his eternal purposes of mercy shall be accomplished?

The church will never be presented to her admiring beholders as an entire whole, before the resurrection morn. It is only successively and in parts that she will be seen, until her congregated myriads shall appear in the last day in one body, as a bride splendidly adorned for her nuptials. During her progress to full maturity, she will be exhibited in the churches of the saints. Each church, from the relation she sustains to the whole church, which Christ loved, and for which he gave himself, may be called "the body of Christ;" and on this obvious principle, that a part may be taken for the whole. As it is impracticable for the entire body of Christ to be present in one place before the resurrection, the different parts, as they rise into existence, act, each in its place, till the whole number of the parts shall have completed their work, and the entire body be prepared for the final consummation. How vast then are the responsibilities of the churches of Christ on this earth! How solemn, how imposing their duties! These responsibilities must be met by the membership and the ministry. The slumbers of the saints must be broken. Their dreams of worldly aggrandizement, honor and pleasure, must not be indulged. Isaiah’s voice must be heard. The command of Isaiah’s Lord must be obeyed: "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee."

As it is in the revelation of the gospel of the grace of God, that these things are brought to light, and as their fuller manifestation is committed, under the administration of the Holy Spirit, to the churches, as parts of the great whole, my purpose in this Essay is to delineate the government and order of these parts, by means of which "all men" may see the mystery of redeeming grace, and "the principalities and powers in heavenly places" become acquainted with the manifold wisdom of God.

It was my privilege to be born of parents, who were immersed upon a profession of their faith in Christ. My sainted mother took great care to give me instruction in the principles of the Bible, by interesting me in the reading of its holy pages. I was of course trained up in the principles of the Baptist denomination, for which I trust I am devoutly thankful. Before I submitted to the baptismal rite, however, I was led, by the state of things in the community of which I was a member at the time, to examine the subject of baptism. The result was a thorough conviction of the duty of believers to be immersed in water upon a profession of their faith in Christ; and I, therefore, so put on Christ. Being satisfied that the Baptists were right in the ordinance of baptism, I became a member of a Baptist church, without a scriptural examination of its government and order. For several years I carefully observed the system of church order adopted by my brethren. But some years afterwards, and about thirty-three years since, an incident of no great moment, drew my attention to the scriptural examination of the whole subject of church order. I engaged immediately in the study of the New Testament with prayerful attention, "comparing spiritual things with spiritual." The result was a thorough conviction on my mind of the truth of the order of things treated of in this Essay, as taught by the Holy Spirit in the New Testament.

Being at Greenville, in this State, during the last summer, I was requested to deliver a course of lectures on the government and order of the churches of Christ. I did so, and was requested to publish them in the Carolina Baptist. I complied with this request also. And now, I publish my views with corrections and additions in the present form. I am led to this measure by the requests that have been, at various times and by various persons, made to me for their publication. The present state of the religious world has also no small influence on my determination to present my views in a more permanent form than the columns of a newspaper afford. The religious world seems to be anxiously enquiring for the union of the friends and followers of Christ, and plans are being laid for securing it. Union, spiritual union in the truth, is demanded in the Saviour’s prayer. It is demanded in the exhortations of the apostle of the gentiles. It is demanded in the fundamental principles of the gospel of the grace of God. In the full and affecting view of his awful sufferings, the Lord Jesus said to his father, "neither pray I for these alone, but for them also, which shall believe on me through their word; that they all may be one, as thou Father art in me and I in thee, that they all may be one in us; that the world may believe that thou hast sent me." Paul, in the spirit of his divine Master, exhorted his brethren at Ephesus to "endeavor to keep the unity of the spirit in the bond of peace." For "there is one body and one spirit, even as ye are called in one hope of your calling. One Lord, one faith, one baptism. One God and Father of all, who is above all, and through all, and in you all."

The union for which the Saviour prayed, and which the apostle exhorted his brethren to endeavour to keep, is union in the truth. To secure this union should be the great object of every Christian’s prayer and effort. For upon its success depends the conversion of the world to God. But this union can only be secured by obedience to the law and will of God. These are taught in the scriptures. To these then all must come. To the law and the testimony all must conform. The standard scriptures must be the sole standard of faith and practice. It was on this great, this only safe principle that Chillingworth nobly exclaimed, "the Bible, THE BIBLE, is the religion of protestants." To the sentiment thus expressed, I give a hearty response, and repeat it most emphatically with the change of one word only: the Bible, THE BIBLE, is the religion of Christians. And, now, that I may contribute my feeble effort to promote this union, I send forth this little volume with all readiness of mind, to draw the attention of my readers to the Bible, that in the study of this book, we may learn the government and order of the churches, in the observance of which, the principles of union are to be so developed, that it may rest on its true basis, and become universal.

I dare not affirm, that I have unerringly reached the entire system, but if I have been permitted to see and to set forth some of its parts, an abler hand may take up the subject and carry it out to completion.

The denomination to which I have the honor to belong, holds the true fundamental principles of the gospel of Christ. These are, the sovereignty of God in the provision and application of the plan of salvation, the supreme authority of the scriptures, the right of each individual to judge for himself in his views of truth as taught in the scriptures, the independent, democratical, Christocratic form of church government, the profession of religion by conscious subjects only, and the other principles of scripture truth growing out of these or intimately connected with them. My purpose in this Essay, is simply to carry out these principles in the light of the truth to their legitimate results; and to ask the serious attention of my brethren to these results. In the prosecution of my design, the Bible shall be my text-book and my commentary. Of "the fathers" I shall make no use, nor shall I quote from ecclesiastical historians. Not because, if asked, they would refuse to come to my help; but because in this discussion their help is not needed. Nothing that they can say on the subject of which I treat, can be authority, and that alone which is authority, is what I want. This authority is furnished by the word of God, which we have in its completeness and fulness in the Bible.

The ecclesiastical polity, of force under the Old Testament dispensation, being abolished, I shall draw my views of church government and order from the New Testament. The Jewish ritual of carnal ordinances being superseded by the Christian order of spiritual observances, I shall not go to Moses to ask what Christ has said, or to finish what he left incomplete; but drawing from him and his inspired apostles the order which they have established, I shall present that order on their authority.

In this exhibition of my views, I intend no censure upon my brethren, or others who entertain different views. The right which I exercise in holding my views of divine truth, I cheerfully accord to all others to hold theirs. My sole design is to state what I believe to be the truth on an important subject, and not to assume the office of reformer, censor, or dictator. I most sincerely deprecate disruption in churches, and disturbance of harmony among members. For love’s sake, therefore, I rather beseech my brethren, being such an one as William the aged, that they would consider these things prayerfully, and may the Lord give us all an understanding in them.

Christ also loved the church, and gave himself for it.

—Ephesians v:25

I propose in this chapter, to ascertain the scriptural import of the term church; and to state definitely, the sense in which I shall use it in this Essay.

This term is, in the original language, ecclesia, which signifies assembly or congregation. It is used in the following passage to denote an assembly, both lawfully and unlawfully convened: "If ye enquire any thing concerning other matters, it shall be determined in a lawful assembly, ecclesia. For we are in danger to be called in question for this day’s uproar, there being no cause whereby we may give an account of this concourse. And when he had thus spoken, he dismissed the assembly, ecclesia." Acts xix: 39–41. The case was this: Demetrius had called the craftsmen and the men of like occupation, of Ephesus, together in a tumultuous assembly, ecclesia. Acts xix: 24, 25. The town-clerk dismissed that assembly, by telling them of its dangerous character, and directed them to an assembly, ecclesia, that would be lawful, in which their difficulties would be adjusted. From the use of this term in this passage, it is evident that it means a congregation or assembly of people.

This term is used by the Saviour, and the writers of the New Testament, to designate an assembly, congregation, or body of the Lord’s people, as appears from the following scriptures: "On this rock I will build my church, ecclesia, and the gates of hell shall not prevail against it." Matt. xvi: 16–18. "Christ also loved the church, ecclesia, and gave himself for it; that he might sanctify and cleanse it by the washing of water, by the word, that he might present it to himself a glorious church, ecclesia." "For we are members of his body, of his flesh, and of his bones" Eph. v. 25, 26, 27, 30. "Ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church, ecclesia, of the first born, which are written in heaven." Heb. xii: 22, 23. "And hath put all things under his feet, and gave him to be the head over all things to the church, ecclesia, which is his body, the fulness of him that filleth all in all." Eph. i: 22, 23.

This term, then, as designating the people of God, has, as its first leading sense in the New Testament, the whole body of the redeemed, from Adam to the last believer. This body consists of all that the Father hath given to Christ, and this is his church, ecclesia, and by way of distinction, I shall call it the universal church; not the invisible church, as I know not of any scriptural view of this church, that renders such a term applicable to it, but the contrary. Paul says, "Unto me is this grace given, that I should preach among the gentiles, the unsearchable riches of Christ—to the intent that now unto the principalities and powers in heavenly places, might be made known by the church, ecclesia, the manifold wisdom of God." Eph. iii: 8–10. And again, "Unto him be glory in the church, ecclesia, by Christ Jesus throughout all ages, world without end." Eph. iii: 21. A church, which is to accomplish these great ends, must be visible. The members of this church, that have passed into the number "of the spirits of just men made perfect," were visible on this earth, both to men and angels, and are still visible to the latter. Those now on earth, in a course of preparation for joining that august assembly, are visible to the same beholders, as those, who through all future time, will become subjects of the like preparation, will likewise be visible to them. And the whole body, when complete, will continue in the full view of the moral universe. Invisibility, then, is not predicable of the church of Christ. I therefore style the whole body of Christ’s people, the universal church, in contradistinction to parts of this body, formed into distinct bodies on earth, which I would call particular churches, and to the consideration of which I now proceed.

The second leading sense in which the term church, ecclesia, is used to designate the people of God, will appear from the following scriptures: "And the Lord added to the church, ecclesia, daily the saved." "And great fear came upon all the church, ecclesia." "And at that time there was a great persecution against the church, ecclesia, which was at Jerusalem." "As for Saul, he made havoc of the church, ecclesian." "Then had the churches, ecclesiai, rest." "Then tidings of these things came to the ears of the church, ecclesia, at Jerusalem." "And when they had ordained them elders in every church, ecclesian." "And when they were come to Jerusalem, they were received of the church, ecclesias." "Then pleased it the apostles and elders and the whole church, ecclesia." "As I have given order to the churches, ecclesiais, of Galatia." "John to the seven churches, ecclesiais, of Asia." Acts ii: 47; v: 11, viii: 1, 3; ix: 31; xi: 22; xiv: 23; xv: 4, 22; 1 Cor. xvi: 1; Rev. i: 4.

From these scriptures we learn, that the terms church and churches, ecclesia and ecclesiai, are used to designate given portions of the universal church, formed into distinct bodies, and located in different places. The first nine quotations relate to the church in Jerusalem, and very satisfactorily shew, that the term church indicates one church, one body of the Lord’s people, meeting together in one place, and not several congregations, forming one church. For all the members in Jerusalem were together in their public meeting, and met in one place for their exercises. In further support of these positions, the following scriptures will be found conclusive. "All that believed were together, and had all things common." "And they continued daily, with one accord, in the temple." "And being let go, they," Peter and John, "went to their own company,"—the multitude just spoken of, which were together. "And when they had prayed, the place was shaken where they were assembled together, and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And the multitude of them that believed were of one heart and one soul." "Then the twelve called the multitude of the disciples unto them, and said, it is not reason that we should leave the word of God and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. And the saying pleased the whole multitude." "And when they were come to Jerusalem, they were received of the church and of the apostles and elders." "Then pleased it the apostles and elders and the whole church, to send chosen men of their own company to Antioch." Now, it is worthy of particular attention at this point, that the church at Jerusalem was the first church, and that it was formed under the immediate guidance and supervision of the apostles, who were acting under the commission of their divine Lord, by which they were required to teach the baptized disciples to observe all things whatsoever Christ had commanded them.

It may be supposed, that the number of disciples in Jerusalem was too large to admit of their assembling in one place, and that, therefore, there were several congregations in the city, which yet formed only one church. But the terms church and congregation, as translations of ecclesia, are of precisely the same import, as has been shewn. Such supposition, then, is in contradiction of the record, and consequently inadmissible. It may also be supposed, that there was no place sufficiently large in Jerusalem to contain the multitude of believers in one place. But this again is in direct opposition to the record, for it is positively said that the twelve called the multitude together, and that according to their direction, seven men were chosen, to whom the daily ministration of the poor saints was committed. Let it be remembered, that for sometime, the disciples had the unrestricted use of the temple, for they were daily in it, "praising God, and having favor with all the people." And when they were forbidden its use, some house in the city, or the open fields, could have afforded the opportunity of assembling together until the dispersion occasioned by the great persecution, when they were all scattered abroad except the apostles.

Besides, it is not to be supposed that all the converts made at Jerusalem remained there permanently. There were, on the day of Pentecost, members of fifteen different nations present, and most probably some of all these different nations were baptized, who would soon return to their homes, to carry the glad tidings to their own country. Others, too, would be drawn to Jerusalem by the report of the great things in progress there, who, becoming disciples also, would return home with the good news of salvation. The largest number that we read of at any time, is five thousand, and we know that assemblies as large have been convened in one place, for civil, political and religious exercises, and the transaction of business.

It is, then, evident from the record of truth, that the term church, ecclesia, in a secondary or restricted sense, imports a distinct portion of the universal church located in one place on this earth. Such a body I shall call a church of Christ, and as contradistinguished from the universal church, I shall style it a particular church. These are the leading senses in which I shall use the term ecclesia in these lectures, as employed in the scriptures as descriptive of a congregation of the Lord’s people. And that I may not be misunderstood, I here explicitly state, that in treating of the government and order of a church of Christ, I mean a particular church, a distinct body of the Lord’s people associated together in one place, on the principles of the gospel: and not the universal church, nor a given number of distinct individual churches associated together under a confederated system of government, nor the officers of any one or more churches, or their representatives united in a council.

Tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.

—Matthew XVIII: 17

Sufficient to such a man, is the punishment which was inflicted of many.

—2 Corinthians II:6

The government of a church is sometimes called democratical, that is, a government by the members of the body. And so far as the mode of administering the laws of Christ is regarded, this is a proper term. For, in the account given of the first churches, each one managed its own affairs within itself, by the voice of its own members, not amenable to any other church or body of churches. This appears in the Acts of the Apostles, and their epistles to the churches. Take for example, the command of Paul to the Corinthian church, to put away the incestuous man. This act was done, as we learn from the following passage, by a majority: "sufficient to such a man is the punishment which was inflicted of many"—ton pleionon, the greater part. This is in accordance with the direction of the Saviour, in the case of trespass by one brother against another. In both cases, the church whose member commits the offence or the trespass, is made the last resort in the final adjustment of the matter, without the right of appeal on the part of the offender or trespasser, to any other tribunal on the earth. Again, the apostle forbids the Corinthians to go to law, brother with brother, and directs them to settle disputes in the church, without any intimation of reference to any other human tribunal. To the church of the Thessalonians, he says: "from every brother that walketh disorderly, withdraw thyself." And when the Corinthian church and the seven churches of Asia, that were in disorder, were addressed, they were addressed as distinct bodies, and directed to put away their own errors, without any intimation that if they did not, a council formed of delegates from any given number of churches, should interpose for the purpose. The government, then, of the first churches was democratical, purely so, as far as the application of the laws of Christ is considered, in the exercise of a popular vote by the members.

The government of a church is sometimes called independent. And this must necessarily be so, if the democratical form be its mode of government. But this is true only as the relation of one church to all the others is regarded. The power of a church is derived, not original, delegated, not transferable. Its power is then necessarily dependent upon him from whom it is derived, and therefore, restricted to those objects which he commands them to accomplish, and within those bounds which he prescribes. Unless, then, there is, in the character of the church, authority to transfer its power to some other body, it may not so transfer it. Now, so far as I understand the New Testament, I see no authority given to a church of Christ to transfer its power or authority to any other church or body of men on earth. The New Testament knows nothing of a confederation of churches by delegates, with authority to enact any rule for the churches represented. It is a stranger to associations, synods, conventions, or general councils having authority over churches. The primitive churches sent out evangelists to preach the gospel, and employed agents to carry their contributions to their suffering brethren, and to the apostle for his support. But they never appointed delegates to form ecclesiastical councils, such bodies being unknown to the gospel dispensation.

I am aware that some suppose the fifteenth chapter of the Acts of the Apostles, contains a model and authority for such councils. I propose now, to examine this chapter, for the purpose of ascertaining the ground of such supposition. And I request the reader at this point to stop and read the chapter through, that he may the better understand the examination which I shall now institute. The chapter begins thus: "And certain men which came down from Judea, (to Antioch) taught the brethren and said, except ye be circumcised after the manner of Moses, ye cannot be saved. When, therefore, Paul and Barnabas had no small dissention and disputation with them, they determined that Paul and Barnabas and certain other of them, should go up to Jerusalem unto the apostles and elders about the question."

"And when they were come to Jerusalem, they were received of the church and of the apostles and elders. "Then," after a full discussion of the subject, "pleased it the apostles and elders, and the whole church, to send chosen men of their own company to Antioch, with Paul and Barnabas, and wrote letters by them after this manner: The apostles and elders and brethren send greeting unto the brethren which are of the gentiles in Antioch, and Syria, and Cilicia: forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying ye must be circumcised and keep the law of Moses, to whom we gave no such commandment, it seemed good unto the Holy Ghost and to us, to lay upon you no greater burden than these necessary things: that ye abstain from meats offered unto idols, and from blood and from things strangled, and from fornication, from which if ye keep yourselves, ye shall do well."

From the above, it satisfactorily appears that the brethren at Antioch, being gentiles, were unwilling to be circumcised and keep the law of Moses, as those men, under pretended authority, had taught them to do. Messengers were therefore sent up to the apostles and elders, to inquire if they had given authority for such teaching. The answer is to the inquiry, and it is in the negative: We gave no such command to these men. If it be asked, why did they send to Jerusalem? The answer is, there abode the apostles, the ambassadors of Christ, who gave the law to the churches. There dwelt the first church with her elders all appointed and acting under the immediate instruction of the apostles. Here then, was the place at which the enquiry should be made. When the question was to be agitated, "the apostles and elders came together for to consider this matter." In the discussion, none but the members of the church and the apostles took part. They alone formed the council, if council it were, but the proper term for the body is the church, as the spirit of inspiration calls it. Having thus answered the enquiry, important construction is added—instruction that is authoritative, for it had the seal of the Holy Ghost, and was delivered to the brethren in the cities, for to keep as "decrees that were ordained of the apostles and elders which were at Jerusalem." Acts xvi: 4. These decrees were sent "unto the brethren which are of the gentiles in Antioch, in Syria, and Cilicia," from the last two of which there was not even a messenger. Here, then, there is no model or authority for councils to advise or do anything for the regulation of churches. Each church as an independent body, so far as the control of any other body on earth is regarded, acts freely. To Christ, her only Head, Lawgiver and Ruler, is she accountable; no other authority may exercise any control over her. For her government, Christ has enacted a perfect code of laws for every possible case. With this complete standard then, what need have the churches of councils formed of uninspired men? With what authority can such bodies assemble, and act in regulating the affairs of the churches? These churches have only delegated power for specific purposes, with no liberty to transfer that power. The delegates cannot give themselves the power. Whence, then, can they derive it? The truth is, that the very genius and letter of the gospel stand opposed to such councils. They are intruders into the perfect scheme of the King of Zion.

The form of the government then, appointed for the churches, is the democratical, independent form, on the principle stated above. But these terms do not convey the whole truth on the subject; for Christ is the King in Zion, the Head of the whole body of his people. As the only Lawgiver, he has given, by his apostles, a code of laws which is absolute and binding upon his people. "Go," said he to his apostles, "Go, teach all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." The imperative duty of each church, is to ascertain her Lord’s will, and implicitly to obey it. "If ye love me keep my commandments." Now where the word of the king is, there is power. The element of monarchy, then, enters into the government of the church of Christ; and I know no single term that will better express the true character of this government, than Christocracy—a government of which Christ is the Head, and in which his power is manifested in perfect accordance of the freedom of his people. Under this government, all things must be done, not according to our own preconceived notions of what is fit, but in obedience to the will of Christ. The members must come "to the law and the testimony;" "to the whole scripture, which is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works." To this scripture nothing can be added, and from it nothing taken away. If a sinner is to come under the government of a church of Christ, he must first believe in him who is the Head, and be baptized into the name of the Father, the Son, and the Holy Ghost. Thus giving himself to the Lord, he then gives himself to his brethren in the church relation by the will of God. The church receives such an one in accordance with the word of God. The bishops of the church are the gifts of Christ, and placed in their offices by the Holy Ghost. The stated day for their assembling, and the duties to be performed when assembled, are all appointed by Christ. The administration of discipline is to be by "the power of the Lord Jesus." Every thing in the church character, is done with solemn reference to Christ’s authority. "How readest thou?" is the great question by which the church should be exercised in all that she does. It is for these reasons that I use the term Christocracy, as descriptive of the government of the church of Christ.

As the churches stand related to each other, they are parts of a great whole, and the more they are conformable to the will of Christ the nearer in affection and harmony will they be to one another. But in point of government they are wholly independent of each other. In the exercise of their freedom as the servants of Christ, they will find ample scope for all their powers in the study and application of the laws of their King. In the church, the members, as brethren in Christ, are all on a footing. In this sense, the church is a democratical assembly, in which the rights of each member are respected, and by a popular vote, all business is regulated.

To the saints and faithful brethren in Christ, which are at Colosse. Buried with him in baptism, wherein also you are risen with him through the faith of the operation of God, who hath raised him from the dead.

—Colossions I: 2; II: 12

The Lord Jesus having finished the work which his Father had given him to do, cried, "It is finished." He then bowed his head in death and was buried. On the third day, he arose from the dead, made himself known to his disciples by many infallible proofs, and gave to his eleven apostles, as he was about to leave them for his Father’s courts, the following commission: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. And, lo! I am with you always, even unto the end of the world. Amen." These apostles were thus constituted the ambassadors, the plenipotentiaries of our Lord. And to enable them to execute the commission, which they had so solemnly received, he endued them with power from on high; he gave them the Holy Spirit, "to lead them into all truth," and "to bring all things to their remembrance, whatever he had said unto them." There could, then, be no mistake committed by them, in fulfilling this commission. To the manner, therefore, in which they executed it, we are to look for the character of the materials of which the churches of Christ are to be composed. And not only for the character of such materials, but for the character of their officers, and for the whole course of duty enjoined upon the churches, and upon individual christians. An attentive consideration of the order of instruction given to the apostles in the terms and members of the commission, will the better prepare us to understand their acts and teachings in carrying out its design.

The commission required the apostles, 1st, to teach all nations; 2nd, to baptize them; 3rd, to teach them all other things commanded. It is important here, to state the difference of meaning between the words in the original, rendered in the translation by the terms teach and teaching. The first is, matheteusate; the signification of which is, disciple or make disciples. The second is, didascontes; the signification which is, the imparting of instruction. According to the first, the disciple is to be made. By the second, the disciple is to be instructed in all his duty. The proper rendering of the commission in our language, then, would be "Go ye, therefore, and disciple all nations, baptizing them in the name of the Father, of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." And this rendering will be more clearly understood from the following fact: In the commission the term ethne, translated nations, is in the neuter gender, and the pronoun autous, translated them, which seems to refer to nations, is in the masculine gender. When, then, the Saviour said, "Go make disciples in all nations, baptizing them," he could not mean that the nations, as nations, were to be baptized, but those individuals of the nations who received the teaching given, and became disciples; because, the pronoun them being in the original of the masculine gender, could not relate to the nations, which is neuter, but to those of the nations that should be made disciples. The above rendering of the commission seems now to be perfectly clear, and makes it entirely accordant with the version of it given by Mark, "Go ye into all the world, and teach the gospel to every creature. He that believeth and is baptized, shall be saved. He that believeth not, shall be damned." It is, also, accordant with the example of our Lord, as recorded by John iv: 1, 2: "When the Lord knew how the Pharisees had heard, that Jesus made and baptized more disciples than John, (though Jesus himself baptized not, but his disciples.)" These being made disciples before baptism.

According to this rendering, you will see that those who became disciples under the labors of these men, were to be baptized, and then brought to observe whatsoever things Christ had commanded. And that this was the order which they, and those who acted under their instruction, did observe, I think will satisfactorily appear in the progress of the investigation that I am now about to institute, through the Acts of the Apostles and the epistles to the churches.

On the day of Pentecost, they were all with one accord in one place. The Holy Ghost descended upon them in a miraculous manner. This being noised abroad, the multitude came together, and Peter, standing up with the eleven, preached Christ unto them, closing his discourse with these solemn and impressive words: "Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. And when they heard this, they were pricked in their hearts, and said unto Peter and to the rest of the apostles, men and brethren, what shall we do? Then Peter said unto them, repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost. Then they that gladly received his word were baptized; and the same day, there were added unto them about three thousand souls. And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers. And the Lord added to the church daily, the saved."

We have, in this narrative, a full and explicit account of the manner in which the apostles, under the immediate guidance of the Holy Spirit, understood and obeyed the commission. They taught the multitude, and having made disciples, not a few, they baptized them. After their baptism, they were added to the church and taught other duties. They, therefore, continued steadfastly in the apostles’ doctrine and fellowship, in breaking of bread, and in prayers. What a clear exemplification is thus given of the character of the materials of which a church of Christ should be formed.

On the morning of the Pentecostal day, the number of the names of the disciples was small. In the evening, this number was increased to more than three thousand. In a short time, it reached five thousand, of which number only two or three proved false. But the awful punishment which overtook them, deterred not others from the exercise or the profession of faith in Christ, for "believers were the more added to the Lord, both men and women." Not long after, the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient unto the faith. Now, it deserves especial consideration, that the church at Jerusalem was wholly under the forming hands of the apostles, and was, therefore, regulated according to the pattern shown them by their Lord. What then are the scriptural materials of a church of Christ? Evidently penitent, believing sinners, baptized upon a profession of faith in Christ, conscious subjects, capable of being taught all things which Christ commands.

In consequence of the persecutions against the church which was at Jerusalem, "they were all scattered abroad, except the apostles." "Then Philip went down to Samaria, and preached Christ unto them." "And when they believed Philip, preaching the things concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women." Philip, taught by the apostles, acted as they had done. He made disciples of the Samaritans, and baptized them. These were afterwards formed into a church, and taught to observe the things commanded by Christ, as we learn in the following scripture: "Then had the churches rest throughout all Judea, and Galilee, and Samaria, and were edified, and walking in the fear of the Lord, and comfort of the Holy Ghost, were multiplied." The members of this church were like those of Jerusalem, baptized believers. Philip, also, baptized the eunuch. Saul, receiving the Holy Ghost, was baptized, after which he was with the disciples in Damascus, and became the apostle upon whom rested the care of all the churches.

Cornelius, the centurion, was instructed in a vision to send for Peter, who should tell him what he should do. Peter was instructed, in like manner, to go to Cornelius. He obeyed, and found on his arrival at the centurion’s, that he "had called together his kinsmen and near friends," and that they were all present before God, to hear all things that were commanded of God to his apostle. Then Peter opened his mouth and preached Christ, and the remission of sins through faith in Christ. And whilst he was uttering the very doctrine, "the Holy Ghost fell upon all that heard the word." "For they heard them speak with tongues, and magnify God. Then answered Peter, can any man forbid water, that these should not be baptized, seeing that they have received the Holy Ghost as well as we. And he commanded them to be baptized in the name of the Lord." Peter, in rehearsing the matter before his brethren of the circumcision, said, "that they believed on the Lord Jesus Christ." The centurion and his company were then baptized as believers, and as we read of a church in Cesarea, which Paul went up and saluted, it is evident that the members of the church in that city were baptized believers. At Jerusalem, "the pattern" was given to the Jewish disciples. In this centurion’s company, the same "pattern" is given to the gentiles.

During Paul’s abode in Philippi, he baptized Lydia and her household, and tarried with them certain days. This household is called "brethren," another name for disciples. He was afterwards imprisoned, but being released, he returned to Lydia’s house, and when he had seen "the brethren" and comforted them he departed. He also baptized the jailer and his household, all believing and rejoicing in God. These were among the number of the members of the church at Philippi. Many of the Corinthians, also hearing, believed and were baptized, who became members of the church at Corinth.

In the above instances we have seen, that, without a single exception, when disciples were made by teaching, they were baptized, and we have seen also, in the Jerusalem church, that the disciples were there taught to observe the other things which Christ commands.

I proceed, now, to the epistles, for the purpose of ascertaining the character of the materials of which the churches were formed.

I begin with the epistle to the Romans, in which the apostle writes "to all that be in Rome, beloved of God, called to be saints." He addresses them also as baptized, "Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death?" The materials of this church, then, were saints. They exercised faith, and were baptized. The members of the Corinthian, Galatian, Ephesians, Philippian, Colossian, and Thessalonian churches, are all recognized by the apostle as sanctified, justified, believing, baptized persons, as appears from the reading of the epistles themselves. Indeed, the principle upon which any of the apostles addressed letters to churches or to individuals, was the principle of their having put on Christ in baptism. Thus, then, it is evident, that the materials of which the primitive churches were composed, were conscious subjects, who, upon profession of faith in Christ, were baptized in the name of the Father, and of the Son, and of the Holy Ghost. And as patterns for all succeeding churches, they should be imitated, since every church of Christ, throughout all time, should be composed of such materials as the primitive churches were composed of.

I have now this further use to make of the epistles in this connection. It is to show that the third particular embraced in the commission was strictly observed by the apostles, viz: the instruction of disciples in all the commands of Christ, obedience to which, required the materials for the membership of the churches, that we have just seen were uniformly required. In these epistles, general and minute instructions are given touching the whole duty of the believer in all the relations of life. These instructions are addressed to conscious subjects, who have professed their willingness to conform to the requirements of their Lord. So far, then, all seems plain and clear as to the materials of the church of Christ. But what are we to understand by baptism? Some difficulty seems to have attended the import of this word, and, therefore, it is necessary that we bestow some attention upon it, for which the reader is referred to the next chapter.

We are buried with him by baptism into death.

—Romans VI: 4

The terms baptize and baptism, are brought into our language from the Greek. In the original language, their uniform meaning is immerse, dip, immersion, dipping. Hence, the baptism of a believer is the immersion of a believer, and to baptize a believer, is to immerse or dip a believer in water. We read in the New Testament of believers being buried with Christ in baptism, that is, in immersion. Now this figure illustrates the true import of baptism. The believer professes to be dead unto sin, but to be risen with Christ to a newness of life. The immersion of his body in water, and his coming out of the water, represent this death and this resurrection. "Know ye not, that so many of us as were baptized, immersed, into Jesus Christ, were baptized, immersed,—into his death? Therefore, we are buried with him by baptism, immersion, into death; that, like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, if henceforth we should not serve sin." Rom. vi: 3–6. This passage most clearly sets forth the true import of baptism, the character of its subjects and their immersion.

Difficulties may occur in the minds of some, as to the practicability of immersion in the cases we have been considering, which it may be well to remove. John baptized in Jordan, at Bethabara, and Enon. Jordan was a river, having fords, and at certain seasons overflowed its banks. It, therefore, afforded water above and below its fords of sufficient depth for immersion. Bethabara was situated on the east side of the Jordan, at which was a ferry or crossing place; of course there was a sufficiency of water to be found there for the administration of the ordinance. Enon was selected as a place of baptizing, because there was much water there; in the original, udata polla, many waters, a large collection of water; and as a space, measuring less than seven feet in length, four feet in width, and the same in depth, is sufficient for the administrator to immerse a subject in, there can be no reasonable doubt that these afforded a sufficient quantity of water for the ordinance.

At Jerusalem, the disciples had on the day of Pentecost, and for some time after, the free use of the temple for their meetings and services, as will appear from the following scriptures: "and they continuing daily with one accord in the temple." Acts ii: 46. "Now Peter and John went up together into the temple at the hour of prayer." Acts iii: 1–3. "And they were all with one accord in Solomon’s porch." Act v: 12. "They entered into the temple early in morning and taught." v: 21. "And daily in the temple and in every house, they ceased not to teach and preach Jesus Christ."—42. This use of the temple would secure to them the use of its appliances, which were ample for administering the baptismal rite.

There was in the temple the brazen sea, containing two thousand baths. 1 Kings vii: 23–26. A bath contains seven and a half gallons. The quantity of water in the sea, then, was fifteen thousand gallons. This quantity of water would surely suffice for the immersion of three thousand persons in a very short period of time, if there were a sufficient number of administrators present. The difficulty of procuring a sufficient number of administrators, now remains to be removed.

In the first chapter of the Acts of the Apostles, we learn that there were about an hundred and twenty disciples who united in the appointment of Matthias to the vacant apostleship. Now these were all with one accord in one place, on the day of Pentecost. The spirit descended and sat upon them like cloven tongues as of fire, and they spake with other tongues, as the Spirit gave them utterance. How many of these were men, I have no means of knowing. But as Matthias was chosen from the number of those who had companied with the apostles all the time that the Lord Jesus had gone in and out among them, we may rationally conclude, that the seventy disciples were present whom the Lord had sent out to preach. These, supposing Matthias to have been taken from the seventy, and added to "the eleven," would make eighty-one preachers and baptizers. Now if we divide three thousand by eighty-one, the result will be a fraction over thirty-seven. We will however say, that thirty-eight were assigned to each of these administrators. These eighty-one administrators could baptize eighty-one persons at one time, in the space of one minute, as forty persons have been baptized in thirty minutes by one administrator. The eighty-one administrators could then have baptized the three thousand in half an hour. And here let me state, that as the mode of dressing at that time was not so complex as at the present time, there was no hindrance on that account, to an immediate compliance with the duty of immersion, on the part of administrator or subject. An inner and an outer garment constituted the chief articles of dress. By throwing off the outer garment and the sandals from the feet, both were ready; and when the service was performed, the outer garment and the sandals being replaced, the parties could repair to their respective places of abode for the necessary change of habiliments. Thus all things were done decently and in order.

But, admitting for a moment that the disciples had not the free use of the temple appliances for the ordinance, yet there were pools which afforded sufficient water for its observance. There was "the King’s pool," "the pool of Siloah," and another "pool." Neh. ii: 14, and iii: 15, 16. There was also "the sheep pool, called Bethesda." John v: 2. Concerning some of these pools, we have from the pen of Dr. Durbin, a recent traveler in the East, some important information. In his "Observations on the East," the Doctor says "passing out at the Jaffa gate," in Jerusalem "I found the head of the valley, or as we would call it, ravine of Gihon, about five minutes walk from the wall on the north-east. It is a broad, shallow bowl, inclining on all sides towards a large tank in the centre, constructed for the purpose of collecting all the waters of the adjacent ground. This tank is generally called the upper pool of Gihon. I did not measure its dimensions, but they are given by Dr. Robinson at 316 feet, by about 200. All the surplus water passed down the valley by a subterranean conduit, to the lower pool of Gihon, which is a vast reservoir, some 600 feet by 300, formed by extending strong walls, like dams, across the ravine, the natural rock itself probably forming the pavement." Vol. 1, p. 360. "Ascending but a few steps higher, we came to

‘Siloa’s brook, that flowed
Fast by the Oracles of God.’

"How little like the fountains of Siloam that I had pictured in my imagination. Before, it was a deep, artificial pool; now, dry and dirty. In front on the left, is a flight of steps descending to the pool, and on the right is a path leading to an arched opening, by which you enter and descend to the basin, some six feet wide, which is called the fountain of Siloam. It is well ascertained, however, that there is no spring here, but that the water which supplies the basin flows through a long subterranean passage, from the fountain of the Virgin, situated 1100 feet to the north, in the western edge of the valley of Kedron." pp. 263, 264.

Of the sheep pool, called Bethesda, Mr. Maundrell, who visited it in 1697, thus writes, "On the 9th April, we went to take a view of what is now called the pool of Bethesda, which is 120 paces long, 40 broad, and 8 deep." A pace is a measure of five geometrical feet. The extent of this pool will then be 600 feet in length, 200 in width, and 40 in depth. "From the account of Sandys, it appears, that the basin being hewn deep in the rock, and upon, ‘above,’ that rock the northern wall standing, and the spring issuing from between the stones of the wall of this well, the place from whence the spring issues must be several feet above the level of the water in the basin, which basin being deeper in some places than at others, uneven at the bottom, might be deep enough to swim in, in some parts, while in others it might serve to wash the sheep without their swimming at all."—Calmet.

The very extensive use of water among the Jews in their religious rites, required the abundant supply in these pools. And thus the facilities for immersing the thousands of disciples that were made at Jerusalem, were at hand for immediate use. How ample the means, then, of shewing the practicability of immersing the three thousand on the day of Pentecost.

Of the appliances in the city of Samaria for immersion, we have no specific information. But with so fine a well in its neighborhood, as we know the people had, I suppose there can be no reasonable doubt of their possessing sufficient accommodations for the immersion of the body in water, particularly as in eastern regions, public and private baths were in common use.

The water used for the baptism of the eunuch is described as "a certain water," by which we are to understand that it had some peculiarity attending it. And it is natural to suppose, that this peculiarity fitted it for the purpose of immersion, as both Philip and the eunuch went down into it, and came up out of it. For any purpose short of this, the conveniences which such a distinguished man, an ambassador, traveling in his chariot, would take with him, would be amply sufficient.

Damascus was situated on the river Pharpar, and therefore had an abundant supply of water for immersing the body. Cesarea and Corinth were seaports, supplied with abundant water. Philippi was, like Damascus, situated on a river, in whose waters the households of Lydia and the jailer could have been immersed without difficulty, though at midnight. But in the latter case, the tank or bathing font, which all the jails in eastern cities were furnished with, for the bathing of the prisoners, presented the opportunity of immersing the household within the precincts of the yard.

Thus I think it satisfactorily appears, that all the difficulties supposed to attend the immersion of the first converts are removed, and that, as the term baptism imports immersion, dipping, so it is evident that the primitive disciples were all immersed in water upon a profession of faith in Christ. We are then, I think, fully warranted in saying, that the materials of which a church of Christ should be formed, are penitent, believing sinners, immersed in water upon a profession of faith in Christ; conscious subjects, willing to observe his commands.

Do the work of an evangelist; make full proof of thy ministry.

—2 Timothy IV: 5

In the preparation of the materials for the churches of Christ, evangelists or preachers of the gospel are, under the Holy Spirit, the chief agents, and their work the chief instrumentality. "For after that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe."

The office of evangelists is general, not particular, not limited to any given church or region of country. Their commission directs them to "go into all the world and preach the gospel to every creature." The world, then, is their field, and in whatsoever part of it their lot is cast, there does their official character go with them. When the great persecution against the church at Jerusalem scattered all its members abroad, except the apostles, "they that were scattered abroad went everywhere preaching the word." "And the hand of the Lord was with them, and a great number believed and turned to the Lord." Of Philip, one of their number, who is called the evangelist, we have a particular account. He "went down to the city of Samaria, and preached Christ unto them." And "when they believed Philip, preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized both men and women." He also preached Jesus to the eunuch, and baptized him.

To Timothy, "an evangelist," Paul gives the following charge: "Preach the word, be instant in season, out of season; reprove, rebuke, exhort with all long-suffering." To Titus, his own son after the common faith, he addresses a similar charge: "Speak thou the things that become sound doctrine. These things speak, and exhort, and rebuke with all authority. Let no man despise thee."

The work of an evangelist, then, is to preach the gospel of Christ, and to baptize believers in him; such being the materials, as has been shewn in a former chapter, of which the churches of Christ should be formed. The evangelists then, are, if I may so speak, general officers of the Redeemer’s kingdom on earth, and the most useful body of men in our world. Qualifications of a high order are necessarily required in officers of such dignity and importance. The first and chief of these is, the possession of the saving grace of God in the soul, and manifested in the life by exercises of deep and ardent piety. Such qualifications had Timothy, in the unfeigned faith, which dwelt first in his grandmother Lois, and his mother Eunice, which Paul was persuaded dwelt in him, their honored descendant, also. On this foundation, Paul required him to "be an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity. Not to strive, but be gentle unto all men, apt to teach, patient, in meekness instructing those that oppose themselves."

A second qualification consists in ability to teach, as we learn in the following passage: "The things that thou hast heard of me among" or by "many witnesses, the same commit thou to faithful men, who shall be able to teach others also." For surely, he who is to teach others, must possess the capacity for imparting knowledge to them.

To the capacity for teaching, must be added its diligent exercise in seeking an acquaintance with the subjects to be taught. Hence, the necessity of a third qualification, STUDY. Timothy had, by the laying on of the apostle’s hands, received a gift, a special gift of the Holy Ghost, in accordance with "the prophecies that went before concerning him." The apostle, nevertheless, wrote to him thus solemnly and impressively: "Study to shew thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." "Neglect not the gift that is in thee. Meditate upon these things, give thyself wholly to them, that thy profiting may appear unto all."

The duty of improving the talents for the ministry, by diligent cultivation, is illustrated with great clearness and force by our Saviour, in the care which he bestowed upon the apostles. For, notwithstanding the miraculous powers which he conferred on these men, he kept them with him for more than three years, instructing them by day and by night, and then required them to remain at Jerusalem until they should be imbued with power from on high, before they should go forth fully to preach the gospel; so that when they did engage in the work, they were well instructed, well educated men. This example of the Saviour, should lead all those who intend to be preachers of the gospel, to see that they have the qualifications for the ministry that are required, and those who have entered upon its duties, to improve their powers to the best advantage. A neglect of these obvious requirements in the ministerial character, in his day, by the denomination to which he belonged, extorted from the poet of the fast-anchored isle, the following severe reproof:—

"From such apostles, oh! ye mitred heads,
Preserve the church; and lay not careless hands
On skulls that cannot teach, and will not learn."

It is the duty of the churches of Christ, to see that the evangelists whom they receive possess these qualifications; and in cases where they have not the means of improvement, the churches should afford them the necessary supply. Hence the importance of establishing and sustaining institutions of learning, at which our young men, who have the ministry in view, may acquire the necessary improvement for the great work.

It is a part of the duty of evangelists to baptize believers. The proof of this is so clear, from the commission already quoted, and the practice under it, as recorded in the Acts of the apostles, that nothing is required on the subject in this place. In the performance of this duty, the whole responsibility rests upon the evangelist. No church or individual is to share it with him. The commission is, "go," "teach," "baptize." Peter preached on the day of Pentecost, and when the awakened hearers asked what they should do, he answered, "Repent and be baptized," &c. "And they that gladly received his word were baptized, and the same day there were added unto them about three thousand souls." Philip preached to the Samaritans, and baptized those that believed. He baptized the eunuch also. Ananias baptized Saul. Peter baptized the centurion and his friends. Paul baptized Lydia’s and the jailer’s household, together with the believing Corinthians. With these baptizers no churches or others shared the responsibility.

It is also a part of the duty of the evangelist, to teach the baptized believers all other things that Christ has commanded.

It will now be seen, that evangelists are no inconsiderable officers of Christ’s kingdom, and that they hold no inferior rank in the line of instrumentality for the building up of that kingdom. It should be the concern, then, of every church to have an evangelist in her bishopric, laboring in her midst, and in the regions around her. Indeed, I cannot see how any church can prosper long, if at all, without such a servant of the most high God, seeing that his services are indispensable under the order of things established by her Head, who "gave some evangelists, some pastors and preachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." As soon, then, may it be expected that the natural body will be vigorous without its proper food, as that the body of Christ will be edified without the instituted ministry of the word.

But it is required that these men be supported to their work. "For the Lord has ordained that they that preach the gospel, shall live of the gospel." And what can be more reasonable? These evangelists are, as the term euangelistes in the original imports, bearers of good news, of glad tidings of great joy. They are the heralds of the Saviour of men, preaching peace through him. A work of such magnitude requires all the time and labor which can be bestowed upon it. And, therefore, those who are called to it should not be hindered by attention to the things of this world, but set at liberty, that they may give themselves "continually to prayer," and to the faithful discharge of its duties. And that they should be thus unfettered from the distracting cares of life, will appear the more necessary from the fact, that they are the appointed agents for preparing the materials, under the guidance of the divine Spirit, of which the churches of the Redeemer, those important bodies in our world, are to be composed.

And the Lord added to the church daily, such as should be saved.

—Acts II: 47

Immediately after the ascension of the Redeemer, the apostles "returned to Jerusalem, and continued with one accord in prayer and supplication with the women, and Mary, the mother of Jesus, and with his brethren." "And in those days the number of the names" of the disciples "was about an hundred and twenty." "And when the day of Pentecost was fully come, they were all with one accord in one place." "And the same day there were added unto them about three thousand souls. And they continued steadfastly in the apostles’ doctrine and fellowship, and in breaking of bread, and in prayers." "And the Lord added unto the church daily, such as should be saved."

In these scriptures, we have a satisfactory account of the formation of the mother church at Jerusalem. One accord, mutual consent in the truth as it is in Jesus, constituted the principle on which the church was formed. The apostles taught the disciples the duty, and the principle, of the church relation, and they complied with it. But no official act of the apostles beyond teaching, do we learn, gave validity to its existence. With the pattern thus clearly given, and the scripture record of numerous churches in different places, we are taught, that wherever a sufficient number of believers in Christ, baptized upon a profession of faith in him, live sufficiently contiguous to each other for the purposes of the church relation, they should unite together in such relation on the principle of ONE ACCORD, mutual consent in the truth. The Bible is their only standard of doctrine and duty.

In the changes of membership from one church to another, which are necessarily effected in the providence of God, the same principle of one accord, of mutual consent, should be observed. When a member removes from one church into the neighborhood of another, his membership is necessarily dissolved with the first church, and should be taken in the second. The very design of a church, and the objects that its formation is to accomplish, make this plain and obvious. A church is a congregation, a company of disciples, redeemed from sin and condemnation, associated together to perform certain duties, and to effect certain ends. They are to meet every Lord’s day, to engage in the duties of social worship, to combine their energies, and to act in concert as a band of soldiers under the Captain of their salvation. Hence the exhortation of the apostle, "Let us consider one another to provoke unto love and good works: not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another, and so much the more as ye see the day approaching." For these purposes the members must live near enough to each other to meet every Lord’s day, and to see each other often. Now, when a member goes from the vicinity of one church to the vicinity of another to take up his abode, he only changes the company with which he will associate for carrying on the purposes of God. Hence, on such removal, he will state the fact, and ask a letter of commendation, as to character and standing, from the church he leaves. This he will take to the church near which he goes to reside, and presenting it, ask admission into its membership, which, where all is fair, will doubtless be granted with all readiness.

Letters of dismission, as now used in such cases as the above, assume a principle, and state a fact, neither of which is recognized in the New Testament. The principle is, that a Church has authority to dismiss a member, and that by such letter he is dismissed. The proper meaning of dismiss is, to send away, or discard. A church may dismiss an officer with whom she is dissatisfied, but it is difficult to see how she can dismiss a member without excluding him. The membership of the individual is dissolved by his removal, and the church, as suggested above, in her letter of commendation only states that fact, with his character. And he becomes a member of another church, as soon as opportunity offers. By this arrangement, the church is relieved of all responsibility in the case of the member removing. She enters the fact upon her church book, and there the matter ends. In the present order of things in the case, a member obtains a letter, in somewhat the following form: "We do hereby testify, that our brother , who is a member in full fellowship with us, is dismissed from us at his request, and when joined to another church of the same faith and order, will be considered as dismissed from us;" or, "We do hereby certify, that our brother is dismissed to join another church of the same faith and order." With this letter the brother dismissed may remove to a distance beyond the control of the church, or her means of knowning any thing about him. He retains the letter and behaves disorderly. Now, by the terms of either of the above forms, he is yet a member of the church that dismissed him. Yet he is recorded as a member dismissed, and so reported to the association. The church is thus placed in a serious dilemma. But from this she is delivered, upon the plan suggested above. A recurrence to first principles will very much assist us in this case.

When a believer is baptized upon a profession of faith in Christ, he is baptized, not into the membership of any particular church, but into subjection to the authority of the Father, of the Son, and of the Holy Spirit. He is then to be known and recognized as a subject of the King in Zion. Wherever his lot is cast in this world, and a church of Christ exists there, it is his privilege to be a member of it, and it is his duty to present himself for membership without delay. During his abode within her precincts, he is bound to perform his duties to the church and her members, and they to him. On his removal beyond her precincts, his membership in the church ceases, but not his subjection to the King of Zion. Taking with him a letter of commendation, he presents it as a letter of introduction to the church, in whose neighborhood he fixes his abode, and there takes his membership on the principle of mutual consent. If he shall withhold his application for membership, the church should withhold from him her privileges; for where privilege is enjoyed, the obligation to duty is binding. The following illustration may throw some light upon the subject. A foreigner, who desires to become a citizen of this Union, is required to live within its boundaries a given term of time, maintain a fair moral character, and then take the oath of allegiance to the government, in open court. Upon complying with these requirements, he becomes a citizen, not of any one individual State, but of the United States, and thus acquires a right to become a citizen of either of the States; but his actual citizenship is determined by the place of his residence. No announcement to the authorities of a State is required from a citizen on his removal, nor certificate to be presented for admission into another State. Neither is any thing of the kind required in the case of the member of a church who removes, but as the King of Zion requires his subjects to be courteous, it is becoming in them to give notice of removals, and receive letters of commendation, to be used as circumstances require.

In some churches, it is the custom to require of the applicant for membership, a relation of his experience, notwithstanding the most favorable letter of dismission which he presens. And there is sound philosophy in the custom. It commends itself to general imitation.

Obey them that have the rule over you, and submit yourselves, for they watch for your souls.

—Hebrews XIII: 17

In every well regulated society, rulers are necessary for the management of its affairs. The King in Zion has, therefore, provided such for his churches, whom he clothes with authority, and to whom he requires that obedience and respect be rendered. On all these points we have full instruction in his holy word, and to those portions of it which contain this instruction, I now invite your attention: "We beseech you, brethren, to know them which labor among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work’s sake." 1 Thes. v:12, 13. "Remember them that have the rule over you, who have spoken unto you the word of God; whose faith follow, considering the end of their conversation; Jesus Christ, the same yesterday, and to day, and forever. Obey them that have the rule over you and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy and not with grief; for that is unprofitable for you. Salute all them that have the rule over you." Heb. xiii: 7, 17, 24.

These rulers are designated by various titles, in connection with the duties which they are to perform, as will be seen in the scriptures that follow: Paul and Barnabas "ordained them elders in every church." The messengers from Antioch were received of the church, and of the apostles and elders, at Jerusalem. "From Miletus, Paul sent to Ephesus, and called the elders of the church. And when they were come to him, he said to them, take heed to yourselves and to all the flock over the which the Holy Ghost hath made you overseers, to feed the church of God, which he hath purchased with his own blood." Acts xiv: 23, and xv: 4, and xx: 17, 18, 28. "Let the elders that rule well be counted worthy of double honor, especially they who labor in the word and doctrine." 1 Tim. v: 17. "For this cause left I thee in Crete, that thou shouldst 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." Titus i: 5, 6, 7. "The elders which are among you, I exhort, who am also an elder. Feed the flock of God, which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but being ensamples to the flock" 1 Pet.v: 1, 2, 3. Christ "gave some pastors." Eph. iv: 11. "Is any sick among you, let him call for the elders of the church; and let them pray over him, anointing him with oil, in the name of the Lord, and the prayer of faith shall save the sick." James v: 14, 15.

In a review of these scriptures, we have these points clearly made out:—

1. That over each church of Christ in the apostolic age, a plurality of rulers was ordained, who were designated by the terms elder, bishop, overseer, pastor, with authority in the government of the flock.
2. That this authority involved no legislative power or right, but that it was ministerial and executive only, and that, in its exercise, the rulers were not to lord it over God’s heritage, but as ensamples to lead the flock to the performance of duty.
3. That the duties of these rulers consisted in taking heed generally to themselves and to the flock over the which the Holy Ghost had made them overseers; to feed the members with spiritual food; to watch for their souls, and to supervise the whole body.
4. That for the right discharge of these duties, there was a division of labor among them. Whilst all were rulers, some, in addition to the authority of office, labored in the word and doctrine, that is, preached the gospel of Christ.
5. That great responsibility rested on these rulers, for they watched for the souls of their flock, as they that must give account; and that in order to their successful discharge of so important a trust, the members of the flock were required to respect and obey them, and to afford them a liberal support.
6. That these rulers were all equal in rank and authority, no one having a preeminence over the rest. This satisfactorily appears from the fact, that the same qualifications were required in all, so that though some labored in word and doctrine, and others did not, the distinction between them was not in rank, but in the character of their service.
7. That these elders, pastors, bishops, overseers, were made so by the Holy Ghost; that is, he gave them, in accordance with the will of Christ, their qualifications, by which they were recognized and appointed to the solemn charge by their brethren.
8. That the members of the flock were required to follow, imitate, the faith of their rulers, in due consideration of the end of their conversation, Jesus Christ, the same yesterday, to-day, and forever.

For the better understanding of the terms elder, pastor, bishop, overseer, as having the same import in the above scriptures, I observe, that the terms bishop and overseer, are translations of the term episkopos in Greek. And as this term is rendered in the passages from Timothy and Titus by the word bishop, it would have been more proper to have rendered it by the same word in Acts xx: 28, thus, "over the which the Holy Ghost hath made you bishops." Now all these terms are applied interchangeably to the office of ruler, as the same qualifications are required in all. The appropriateness of these terms in designating the office of the rulers, appears from their distinctive meaning. The Greek term for elder is presbuteros, which signifies one advanced in years, who is supposed to have dignity and experience. Episkopos is softened from the Saxon bichop, by dropping the c, and reads bishop in our language, which imports overseer. Pastor is the Latin for shepherd, a term that denotes one who has charge of a flock, to the feeding and management of which he is specially devoted. Of all these terms I should prefer overseer, if it were not that it has been applied to worldly avocations in such manner, as to lessen its dignity in its application to a spiritual ruler. Bishop, perhaps, is on the whole to be preferred, as it is rather more a term of office than the term elder, and includes what is meant by the term overseer.

It is worthy of particular attention, that each church had a plurality of elders, and that although there was a difference in their respective department of service, there was a perfect equality of rank among them. Let us now endeavor to ascertain the respective departments of service assigned to the members of the bishopric.

In the solemn address which the apostle made to the Ephesians elders, bishops, he says, "take heed unto yourselves and to all the flock over the which the Holy Ghost hath made you overseers, bishops, to feed the church of God, which he hath purchased with his own blood. Therefore watch and remember, that by the space of three years, I ceased not to warn every one of you night and day with tears." To the Hebrews, he thus writes, "remember them which have the rule over you, who have spoken to you the word of God." "Obey them that have the rule over you, and submit yourselves: for they WATCH FOR YOUR SOULS, as they that must give account." And the address to the same elders by Peter, is in perfect accordance with that of his "beloved brother Paul;" "Feed the flock of God, which is among you, taking the oversight thereof, not by constraint, but willingly; not for filthy lucre, but of a ready mind; neither as being lords over God’s heritage, but as being ensamples to the flock." "Let the elders that rule well, be counted worthy of double honor, especially they who labor in the word and doctrine." The duties of these rulers are evidently various. Governing, not as lords, but as ensamples; feeding, which implies speaking the word of the Lord, from the experience of its power; watching for souls, warning and admonishing them; laboring in word and doctrine, by preaching the word, being instant in season, out of season; taking heed unto themselves and to all the flock. These seem to be the prominent duties of the bishopric—duties which render necessary the qualifications that are required in the epistles to Timothy and Titus; all which are fully detailed in the following scriptures: "A bishop must be blameless, the husband of one wife, vigilant, sober, of good behavior, 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 up with pride, he fall into the condemnation of the devil. Moreover, he must have a good report of them that are without, lest he fall into reproach, and the snare of the devil." 1 Tim. iii: 2–7. These qualifications most obviously fit their possessors for the various and important duties of the bishopric. The particular department of service which each shall occupy, will be determined by the talent which he has for one or the other line of duty. For example, one of the bishops may have a particular talent for presiding over the body, for regulating its affairs by advice, admonition, rebuke. Let such an one be the presiding bishop. Another may have a particular capacity for teaching the flock by exposition of scripture and exhortation, and in visits to the members. Let this be his department. A third may be endowed with the talent for superintending a Sabbath school, directing the course of studies, gathering up children for the school, and alluring them to the reading of the scriptures and religious works. To this service, then, let him be devoted. And a fourth may be endowed with the gift of laboring in the word and doctrine, that is, of preaching the gospel of Christ. This one should give himself wholly to the ministry of the word. I mean not by the above view, to determine the number of bishop for each church at four, but simply to exhibit what services the bishops might respectively render to a church.

The importance and necessity of a bishopric for each church, embodying gifts for various services, is thus most obvious for the accomplishment of one of the great ends for which Christ came into the world, and for which, when he ascended up on high, he received gifts for men. This end is stated at large in the following passage from the epistle to the Ephesian church: "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 the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth 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 things, which is the Head, even Christ; from whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." Eph. iv: 12–16. This is the noble end for which "apostles, prophets, evangelists, pastors and teachers were given."

A plurality in the bishopric is of great importance for mutual counsel and aid, that the government and edification of the flock may be promoted in the best manner. At stated meetings of the bishopric, the members would report their separate doings, and confer together upon the teachings of scripture, which they would bring forth to the church for its consideration and adoption. Such a body would constitute the proper council of advisers to the church collectively, and to the members individually. Interchangeably each would aid the other in his department, and when necessary, would unite in any one department. Oh, what a blessing would such a bishopric be to a church! But ah! where are we to find men, whose gifts fit them for composing such a bishopric? The answer is given in the passage above referred to. "When he ascended up on high, he led captivity captive, and gave gifts unto men,—some apostles, some prophets, some evangelists, some pastors and teachers." To the ascended Redeemer and Head of the churches, must we go for these gifts. For he will be enquired of for them. The churches must desire them. They must understand this part of their divinely instituted order, and must earnestly wrestle with their Lord for the gifts that are necessary to carry it out.

They must be willing to do another thing. This is to afford these gifts a liberal support. The divine command is, "let the elders that rule well, be counted worthy of double honor, especially they that labor in the word and doctrine. For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn. And the laborer is worthy of his hire." I Timothy v: 17, 18. The principle on which compensation is here required to the elders, is obviously correct. It is payment for work done, for service rendered. For "who goeth a warfare at his own charges? Who planteth a vineyard and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk there-of?" The principle of compensation for service rendered, admits of graduation in the amount, according to the extent and quality of the labor performed. The duties of those elders who do not "labor in the word and doctrine," might be attended to by some, without interfering with their avocations in life, or by others in so small a degree, that a moderate compensation would be sufficient for the service done, whilst a larger remuneration would be necessary for those, who do "labor in the word and doctrine," since such should give themselves wholly to the work, in a profound study of the Bible, and in actual preaching "the truth as it is in Jesus."

Whilst a plurality of bishops is required for each church, the number is not fixed, for the obvious reason, that circumstances must necessarily determine what that number shall be. In a church where more than one cannot be obtained, that one may be appointed upon the principle, that as soon as another can be procured there shall be a plurality. And when, from the poverty and fewness of the members, it may be impracticable for them to afford a support to the ruler or rulers they may have, let the members faithfully do what they can, and let the rulers imitate the example of Paul, who "ministered with his hands to his necessities, and to them that were with him."

I have said above, that of all the terms by which the rulers of a church are designated, I would prefer "overseer," if it were not that it has been applied to worldly avocations in such a manner, as to lessen its dignity in its application to a spiritual ruler. Bishop, perhaps, is on the whole to be preferred, as it is rather more a term of office than the term elder, and includes what is meant by the term overseer. As we are familiar with the term overseer, in this country, and its import is embodied substantially in the word bishop, I shall now point out, in some particulars, the analogy between the offices of the spiritual, and the temporal overseer. The temporal overseer has the charge of a body of laborers. The spiritual overseer has the oversight of a church of spiritual laborers in the cause of God. The temporal overseer governs the laborers, not by the laws which he or they enact, but by those which the employer lays down. The spiritual overseer governs the church, not by the laws which he or the members pass, but by those, which the chief Shepherd and Bishop establishes. The temporal overseer receives the compensation for his services out of the produce of the laborers’ work. The spiritual overseer receives his from the same source. The office of the temporal overseer is executive only, not legislative. Such is also the authority of office which the spiritual overseer holds. The complete code of laws for the church is contained in the Bible, and neither the church nor the overseer has any authority to abrogate, alter, or add to any part of this code. Should the church and her overseers so disagree in their understanding of this code, that they cannot continue together profitably, let them separate in love.

For the spiritual as for the temporal overseer, a support is required; and upon the obvious principle of mutual obligation. "Do ye not know," says Paul, " that they which minister about holy things, live of the things of the temple and they which wait at the altar, are partakers with the altar? Even so hath the Lord ordained, that they which preach the gospel should live of the gospel" I Cor. ix: 13, 14. "Let him that is taught in the word, communicate unto him that teacheth, in all good things." Gal. vi: 6. And what can be more reasonable? As citizens we cheerfully pay our taxes for the support of government, that its officers may give themselves to the making and the maintenance of the laws; and thus, under God, secure the prosperity of the land. And why not give our money to support the rulers of the churches, which their great Head has appointed, not for the making, but the maintenance of the laws of his kingdom, and the advancement of the prosperity of his people? We will give to overseers of our temporal property, full compensation for managing our temporal business; and why should not the churches exercise equal justice in compensating their spiritual overseers, to whose management the Holy Ghost has committed them and their affairs? We will spend large sums in splendid habitations, furniture, equipage, costly entertainments for carnal pleasure, all in conformity to this world; why not spend equal sums in conformity to the will of God, by sustaining the ministry of the word, the full bishopric of the churches, and thus lay up for ourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through, nor steal.

That we should not think, in thus complying with our duty, we have done a meritorious deed, the apostle asks, "if we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" Does a man deserve any credit, who pays another a just price for the labor which that other has done for him? Christians are taught to say, when they have done all these things which are commanded them, "we are unprofitable servants; we have done that which was our duty to do." Oh! may the churches wake up to the importance of the bishopric, and the duty of its support.

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 Christ Jesus.

—1 Timothy III:13

The welfare of every society requires servants, as well as rulers. And hence the provision of servants for the churches by their Head, whose qualifications will be found in the following scriptures: "Likewise must the deacons, diaconous, 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, diakonitasan, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the deacons, diakonoi, be the husbands of one wife, ruling their children and their own houses well. For they that have used the office of a deacon well, diakonesantes, purchase to themselves a good degree, and great boldness in the faith, which is in Christ Jesus." 1 Tim. iii: 8–l3. "Paul and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons, diakonois." Phil. i: 1. "I commend unto you, Phebe, our sister, which is a servant, diakonon, of the church which is at Cenchrea, for she hath been a succorer of many and of myself also." Rom. xvi: 1, 2. The term diaconos, rendered deacon in all the above passages, except the last, in which it is rendered servant, occurs in the New Testament twenty-eight times, if I am not mistaken in numbering them. In five places as above, it is rendered deacon. In the rest it is translated servant or minister, which terms are synonymous. Deacon, diakonos, is in the original of common gender, as you see from Paul’s calling Phebe a diakonon, female servant or deaconess.

In the above qualifications, an aptitude to teach is not one. It is no part of the official duty of the deacons, then, to engage in teaching the church. Neither are they called rulers. Nor are the terms bishop, overseer, pastor, elder, shepherd, applied to them. We have no intimation in the scripture, that any of the spiritual concerns of the church are committed to their charge, as these are all assigned to the bishops.

It may be asked, what then is their line of service to the church? What affairs are committed to their hands? These questions I shall now attempt to answer.

There are two kinds of service which are essential to the prosperity of every church. These are spiritual and temporal. The spiritual service has respect to the moral condition of the church, the walk of the members, and the general state of all the spiritual interests of the flock. These, we have very clearly seen, are assigned to the bishopric. The qualifications of deacons look not so much to the intellectual capacity of rulers, spiritual guides, feeders of the flock, teachers, as to trustworthiness, capacity for business, excellence and stability of moral character. As the term deacon means servant, as contradistinguished from ruler or teacher, whatever temporal service the interests of a church may require, should be committed to the hands of the deacons. For this reason their particular duties are not pointed out, while the duties of the bishops are defined, and the limits of their authority prescribed. These are rulers, and their duty, and the extent of their power, must be known. To restrict the deacons to the service of tables only, is to confine their useful labors to bounds which are too narrow. Whatever of temporal care the interests of the church require, that care falls upon the deacons, as the servants of the church. And that these temporal interests require much care, and that the spiritual prosperity of the church is intimately connected with these temporal interests, will satisfactorily appear from the following facts:

1. Each church must have a "local habitation," which will require money for its procurement, fitting up, and comfortable appliances for preaching and the duties of the flock.
2. Each church should have bishops, to whose support she is required to contribute according to her ability.
3. In a church of any size it is natural to suppose, that there will be some poor, who will stand in need of assistance for their support.
4. It is the duty of each church to contribute to the spread of the gospel, at home and abroad.

Now, for all these objects, money will be needed, and should be contributed by each member according to his ability, as "God loves a cheerful giver," and accepteth "a man according to that he hath, and not according to that he hath not." The care of the meeting house and the poor, together with the payment of the "hire of the bishopric," and the transmission of money for the various benevolent objects adopted by the church, all fall under the supervision of the deacons. And as there is work enough for the bishopric in the care of the spiritual concerns of the church, so there is work enough for the deaconship in the care of the temporal concerns of the church, and hence the plurality in the deaconship, as in the bishopric, is required, and for the same reason. There are different departments of service in the deaconship, as in the bishopric, and the members of the deaconship need mutual counsel, as do the members of the bishopric. The particular department of service, which each member in the deaconship would occupy, would be determined by the talents possessed. To one, the keeping of the money, and the specialties of the church, might be committed. A second might keep the records of the church. A third might exercise a supervision over the meeting house and its arrangements, that all things may be kept in a decent and orderly manner, attracting hearers to the sanctuary of God. A fourth might be employed in attending to the poor, seeking them out, relieving their wants, and giving them good counsel. In these two last departments, deaconesses would be particularly useful. In visiting the female poor, and in attending to the interior of the meeting house, their services would be exceedingly valuable. And, therefore it is, that the deaconship admits of females into its number. Phebe was a diaconos, deaconess, or female servant of the church at Cenchrea, a succorer of many, even of the apostle himself. These brethren would have stated meetings, confer upon the temporal matters of the church, and make report of their doings to the flock. What a blessing would such a deaconship be to a church? He who instituted the office has gifts to fill it. Let the church earnestly beseech Him to give them such, if they have them not, and He will be heard of them. I mean not, by what I have said above, to fix the number or specific employment of the deacons. Each church must use her own discretion in relation to both.

In the sixth chapter of Acts, we have these two lines of service, the bishopric and the deaconship, adumbrated or intimated. The apostles undertook at first, to supervise both the spiritual and temporal interests of the church at Jerusalem, but they found it impracticable. They then desired the brethren to select seven men, whom they would set over the daily ministration of the alms to the necessitous, whilst they would give themselves to prayer and to the ministry of the word. Both the apostles and the seven men were extraordinary officers, if I may so speak, attending to the interests of the church at Jerusalem, until the ordinary state of things should take place in a regular organization of the churches. In the missionary tour of Paul and Barnabas, this organization was effected. And Paul has given us, in his epistle to Timothy, the settled order of officers, bishops and deacons. The one to be the rulers over the churches, having charge of their spiritual concerns; the other to be the servants of the churches, having charge of their temporal affairs. Ample provision is thus made for the right management of the churches, and if the members will sustain these officers, and these officers will do their duty, the Great Head of the Church will send down his blessings upon them without reserve.

It is too obvious to need remark, that, from the nature of the government of the churches, as stated in chapter III, each one is invested with full authority to appoint its own officers, independent of any dictation or control from any man or body of men on earth.

And upon the first day of the week, when the disciples came together to break bred.

Under the authority of these scriptures, I shall, in the first place, endeavor to ascertain the time for the stated meetings of the churches of Christ, in which effort I shall begin with the institution of the seventh day, and its sanctification by Jehovah. "And on the seventh day God ended his work, which he had made, and he rested on the seventh day from all his work, which he had made. And God blessed the seventh day and sanctified it; because, that in it he had rested from all his work, which God created and made." Gen. ii: 2, 3. That this day was statedly observed by the Israelites, previous to the delivery of the ten commandments on mount Sinai, and previous also to the enactment of the Levitical law, is apparent from Exodus xvi: 22-30. "And it came to pass that on the sixth day they gathered twice as much bread, two omers for one man; and all the rulers of the congregation came and told Moses. And he said unto them, this is that which the Lord hath said, to-morrow is the rest of the holy Sabbath unto the Lord. And it came to pass, that there went out some of the people on the seventh day, and they found none. And the Lord said unto Moses, how long refuse ye to keep my commandments and my laws? So the people rested on the seventh day."

The term "Sabbath," is of Hebrew origin, and signifies rest. It points out the intention of the seventh day, which God has sanctified, but does not prescribe its employments. In the law of the ten commandments, commonly called the moral law, the fourth precept requires that we "Remember the Sabbath day, to keep it holy. Six days shalt thou labor and do all thy work, but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor the stranger that is within thy gates, for in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore, the Lord blessed the seventh day and hallowed it." Ex. xx: 8-11. In this precept, a distinction between the day and its design is evidently made, by calling the seventh day the Sabbath. The term "Sabbath" denotes rest from earthly labor, the term "seventh" denotes the portion of time for that rest.

It is worthy of notice, that this precept forms a part of that law which the Saviour came to "fulfil, and not to destroy,"—Matt. v: 11, 12,—of that law whose penalty is thus written, "Cursed is every one that continueth not in all things which are written in the book of the law to do them." Gen. iii: 10. It is further worthy of notice, that of all the laws which God has given to man, none were given under such tremendous sanctions, as those which accompanied this law,—none were written by the finger of Jehovah upon tables of stone, but this law. Why all the startling circumstances of its delivery? Why the curse? Evidently to indicate its unbending authority, its perpetuity, and the awful doom of its transgressor. All the precepts of this holy law stand upon the same footing, and are, therefore, enforced by the same sanctions. They are, by consequence, all equally obligatory. Of course, a violation of any one of these precepts, exposes the transgressor to the curse, as a violation of the whole does. For, "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. For he that said, do not commit adultery, said also, do not kill. Now, if thou commit no adultery, yet if thou kill, thou art become a transgressor of the law." James ii: 10, 11.

But it may be said, however correct this reasoning is in relation to the Sabbath under the former dispensation, yet it is not so under the present; for the strict observance of the Sabbath was enjoined under the Levitical law; but, as that is now abrogated, so also is the strict observance of the Sabbath. To point out this sophism, this misapprehension of the subject, (for it is nothing else,) it will be proper to revert to the distinction, which we have already made, between the seventh day and the Sabbath. The term seventh relates to a given portion of time, the term Sabbath to the design of that portion. As the seventh portion of time was originally set apart for rest, it is evident that there was a moral reason, that is, a reason originating in the constitution of things, for such a portion to be so set apart. But whether that portion should be in the beginning, the middle, or the end of the week, depended upon the pleasure of the Creator, and therefore might be altered at his pleasure, without abolishing its use, changing its design, or weakening its authority. Saturday, the last day of the week, was the day under the Jewish economy. Under the Christian dispensation, as we shall presently show, Sunday, the first day of the week, is the day set apart, as the day of rest and holy use.

You will observe, that the institution of the Sabbath did not originate with the Jewish or Levitical law,—it originated before Abraham, the father of the Jewish race, was born. It was instituted in the garden of Eden, and was designed not for one people only, but for all mankind. The division of time by weeks was known to the heathen, and observed by them. Laban said to Jacob, "Fulfil her week." Gen. xxix: 27. The Philistines had seven days festival at a wedding. Judges xiv: 12, 15, 17. And heathen writers speak of the division of days by sevens, and of the sacredness of the seventh day. Noah, in sending out his winged messengers to ascertain the state of the waters, observed the period of seven days. Gen. viii.10–12. Now, all these facts serve to show, that the institution of the Sabbath of this seventh day was of universal obligation, and handed down by tradition to the nations of the earth, though often abused, and in process of time, perhaps forgotten. The Sabbath of the seventh day formed, then, no part of that covenant, (the Levitical or Jewish law,) which in the apostles’ time, waxed old and was ready to vanish away. For it depended upon the appointment of Jehovah, in the garden of Eden, and therefore is obligatory upon all men.

Now, that only which is essential to the appointment of the Sabbath, is, that a given portion of time be set apart by divine authority for sacred rest and holy dutues. And the obligations upon all men to osbserve this portion of time, when it is made known to them, is as binding as the obligation to have no gods before Jehovah, to abstain from murder, theft and adultery. From what has been said, then, you will readily perceive, that the Lord God, who set apart the seventh portion of time,in the garden of Eden, as the Sabbath, and fixed that portion for the Jews on Saturday, the last day of the week,may, if he please, change that portion of time, by fixing it on Sunday, the first day of the week, as the Sabbath for another people, or for all men, without abrogating the holy day of rest, or weakening its moral obligation.

Having thus, as we trust, clearly shewn the design of the Sabbath, and the principle on which its institution rests, we shall now proceed to show, that Sunday, the first day of the week, is the Christian Sabbath, the stated time for the meeting of the churches of Christ.

Our Lord arose from the dead on the first day of the week, Matt. xxviii; and the same day at even, stood in the midst of his disciples, who, for fear of the Jews, were assembled with closed doors. On that day of the week, Jesus again stood in the midst of his disciples, who were assembled as before. John xx:19–26. "And when the day of Pentecost was fully come, they (the disciples,) were all with one accord in one place." Acts ii:1. The term "Pentecost"is of Greek origin, and signifies fiftieth. An account of the institution of this day is given in Leviticus. "And ye shall count unto you from the morrow after the Sabbath, from the day that ye brought the sheaf of the wave offering; seven Sabbaths shall be complete, even unto the morrow of the seventh Sabbath, shall ye number fifty days; and ye shall offer a new meat offering unto the Lord." This fiftieth day is the "Pentecost," the morrow after the seventh Sabbath, and therefore the first day of the week, the Jewish Sabbath being Saturday, the last day of the week. In the 20th of Acts, it is said, that "Upon the first day of the week, when the disciples were come together," at Troas, "to break bread, Paul preached to them." Acts xx: 7. It would therefore appear, that the first day of the week was the stated time for the meeting of the disciples at Troas.

In the epistle to the Corinthians, the apostle directs that "Upon the first day of the week, every one should lay by him in store, as God had prospered him, that there be no gatherings when he came." 2) I Cor. xvi: 2. These contributions were evidently not to be laid up by each at home, but in store, in the treasury of the church; since if they were not thus laid up in one place, under the care of the church, gatherings would have been necessary on the apostle’s arrival; but being there laid up, they would be at once committed to the hands of those who should, on his coming, be approved by the church, and sent by him to bring their liberality to Jerusalem. If, then, these contributions were thus to be laid up by the members of the church, on the first day of the week, the church must have met on that day. It is true, that the apostle does not, in this passage, direct the church to meet on the first day of the week. But the order to make the collection for the poor saints on that day, clearly shows, that it was the stated day of their meeting. And if the first day of the week was the stated day of the meeting of the Corinthian church, it was also the stated day of the meeting of the churches in Galatia; for the apostle had given to those churches the same order that he had given to the church at Corinth. And as he taught the same things everywhere in every church, it follows that the first day of the week was the stated day of meeting in all the churches of Christ in the apostolic age. But how did the churches know that the first, instead of the last day of the week was the Sabbath, the day of rest, and the day for their holy assembling for social worship? They knew that they were allowed six days for work, and that the seventh was a day of rest, to be kept holy. But whether that day should, under the new dispensation, be the last day of the week, as had been the usage of the Jews, or some other day, they could not know, except by divine revelation. Indeed, if left to their own judgment, they would more naturally have observed the seventhday of the week than any other, because it has been set apart by God himself for his people. The only means, then, of knowing which day should be the Sabbath of the new dispensation, was by revelation from its Author. And the manner by which he made it known was most satisfactory. He arose from the dead on the first day of the week, and appeared on the same day to "the eleven and them that were with them," who were assembled together, and said unto them, "Peace be unto you."On the next first day, Jesus "stood in the midst"of them again. On the day of Pentecost, the first day of the week, as we have seen, the disciples "were all with one accord in one place,"when the Holy Spirit, the promise of the Saviour, descended upon them in a miraculous manner, and wrought the wonders which Luke records. Thus has the Lord honored this day above all other days. It is the resurrection day,emphatically called the Lord’s day. The Jewish economy is ended. Its Sabbaths are gone. A new covenant unfolds its privileges, and the first day of the week is its Sabbat