significant sign and seal of the ordinary gifts and graces of the Spirit, which are the privilege of the church, and particularly of its ministers, in all ages. Of this it may still be a proper sign, as baptism is still a sign of regeneration and the remission of sins; and, therefore, still administered, though it be not now followed with such miraculous effects as in the apostolic age. When the main ends of an ordinance can be substantially answered, there is always good reason for its continuance, whatever circumstantial variations it may be subject to. Upon such principles as these the generality of christians, in all ages, have practised ordination by the imposition of hands as a divine institution still in force. And upon these principles we now intend to proceed in investing these our brethren with the sacred office. But here a question lies in our way, which has been much agitated in the world, to whom does the power of ordination belong? To a presbytery, that is, to a collective body of ministers of the same rank and order? or to a bishop, that is, to a minister of a superior order, above the rest of the clergy? To this my time will allow me to give but a short answer. First, it may be easily proved, by an induction of particulars, that επίσκοπος and πρεσβύτερος, bishop or presbyter, in the New Testament, signify the same office, and are applied to the common ministers of the gospel promiscuously; and consequently, that there is no such office by divine appointment, as that of a bishop in the modern sense of the word, that is, a diocesan bishop, of an order superior to the rest of the clergy. Now, if there should be no such office, certainly the power of ordination cannot belong to it; for it cannot belong to a nonentity, or an usurped authority. I bind myself to make out this, when called to it; but now I must pass it over thus superficially, * Secondly, I remark, that ordination is an act of presbytery, appears from sundry scripture instances. The apostles were all upon an equality, or formed a presbytery; and they concurred in this act. Thus Paul and Barnabas jointly ordained elders in every city. Timothy, as I observed before, was ordained by the laying on of the hands of the presbytery,† in which it seems St. Paul presided. And we have seen, that Paul and Barnabas were ordained by the prophets and teachers, or as they may be called, the presbytery of Antioch. I add, Acts xiv. 23. 1 Tim. iv. 14. 2 Tim. i. 6. Thirdly, That ordination is, I think, universally acknowledged to be an act of government; and consequently to belong to those who are invested with the government of the church but the power of church-government is committed to the ministers of the gospel in general: therefore, so is the power of ordination. That the power of church-government is committed to ministers in common, is evident from more passages of the New Testament, than I can take time to quote. St. Paul speaks of it as belonging to elders or presbyters, "to rule well, as well as to labour in word and doctrine."* "Them that have the rule over you," is his periphrasis for the ministers of the churches to whom he writes. He mentions it as a necessary qualification of a minister, that "he rule his own house well; "for," says he, "if a man know not how to rule his own house, how shall he take care of the church of God?" This implies, that it belongs to the province of every minister, to rule the church of God, as the master of a house does his family. So also, when submission and obedience are required, on the part of the people, it implies a power to rule, on the part of the elders or presbyters. Of this many instances might be given. Now, since it is evident, that ordination is an act of government, and that the power of government belongs to the ministers in general, it follows, that the pow er of ordination also belongs to ministers in general, and should not be appropriated to a superior order of bishops. Therefore, without encroachment or usurpation, we proceed, in the name of the Lord Jesus, to exercise this power. And now, my dear brethren, the solemn business of the day comes very near you. You are just entering into the most solemn engagement, that human nature is capable of: you have already had some trial of your work; and though no doubt the trial has discovered to you so much of your weakness and insufficiency, as may keep you always humble, and dependant upon divine grace; yet, I hope, you have found it a delightful work-the work of love-the office of friendship; and therefore pleasing. I hope you have already found, that you serve a good master; and that you never desire to change for another: no, you are fixed for life, and even for eternity. The churches also have had trial of your ministerial qualifications; and we have reason to hope, they are so well satisfied, that it is their general and earnest desire, you * 1 Tim. v. 17. Heb. xiii. 7, 17, 24. 1 Tim. iii. 4, 5. § See 1 Cor. xvi. 16. Heb. xiii. 17. 1 Thess. v. 12, 13. should be invested with full authority to exercise all the branches of the sacred office. And this presbytery, from the repeated trials they have had of your piety, learning, and other qualifications, judge you fit to take part with them in this ministry. You are therefore desired, and solemnly charged, in the presence of God, to give an honest answer to the following questions : Do you heartily believe the divine authority of the christian religion, as taught in the holy scriptures of the Old and New Testament? And do you promise, that, in the strength of God, you will resolutely profess it, and adhere to it, though it should cost you all that is dear to you in the world, and even life itself? Do you receive the Westminster Confession of Faith, as the confession of your faith; that is, do you believe it contains an excellent summary of the pure doctrines of christianity as taught in the scriptures, and as purged from the corruptions of popery, and other errors that have crept into the church? And do you purpose to explain the scriptures agreeably to the substance of it? Do you receive the directory for worship and government, composed by the Westminster Assembly, as agreeable to the word of God, and promise to conform to the substance of it? Can you honestly declare, that as far as you can discover, after frequent examination, you have reason to hope, that the religion you now undertake to teach, has had a sanctifying efficacy upon yourselves, and made you habitually holy in heart and life? Can you honestly declare, that as far as you know yourselves, after strict examination, you do not undertake the holy ministry from any low, interested and mercenary views; but with a sincere, prevailing aim at the glory of God, and the salvation of men? Do you solemnly promise, depending upon divine grace for assistance, that you will faithfully and zealously endeavour to discharge all the duties of the sacred office with which you are now about to be invested; particularly, that you will be diligent in prayer, reading, study, preaching, ministering the sacraments, exercising ecclesiastical discipline, and edifying conversation? Do you promise that you will endeavour to form your conduct, and that of your families, as far as your influence can extend, that they may be imitable examples to all around you of that holy religion which you profess and preach? Do you profess your willingness, in meekness of spirit, to submit in the Lord to the discipline and government of the church of Christ, and the admonitions of your brethren ? Finally; Do you resolve and promise, that you will continue in the faithful discharge of your office, so long as you have life, strength, and opportunity, to whatever discouragements and suf ferings it may expose you ? As you have thus made a good confession before many witnesses, and given us ground to hope, that God has really called you to this office, we proceed, in the name, and by the authority of the Lord Jesus, solemnly to set you apart to it, by prayer, and the imposition of hands, which himself has appointed for this purpose. [Here Mr. Patillo, and Mr. Richardson kneeled down, and the presbytery put their hands upon them; and he that presided offered up a solemn prayer over them, agreeably to the materials recommended in the Westminster Directory upon his head.] 66 And now, our dear brethren and fellow-servants in the gospel, as Moses laid his hands on Joshua, and gave him a charge; so we, in this solemn posture, charge you before God and the Lord Jesus Christ, who shall judge the quick and the dead, at his appearing, and his kingdom, preach the word; be instant in season, and out of season; reprove, rebuke, exhort, with all longsuffering and doctrine ;* that you may save yourselves, and those that hear you." We solemnly charge you, to "take heed to yourselves, and the flock over which the Holy Ghost has made you overseers, to feed the church of God, which he hath purchased with his own blood." Remember the consequences of this day's transaction will follow you through all eternity. Therefore, make it the business of your lives to perform your obligations. The oath of God is upon you, and ye are witnesses against yourselves, that ye have chosen the Lord for your master, to serve him. "And now, brethren, we commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified."S But I would not encroach; and therefore leave this charge to be finished by another. And as a token of our receiving you into ministerial communion, as members of this presbytery, we give you the right hand of fellowship. [Here each member of the presbytery gave Messrs. Patillo and Richardson his right hand.] • 2 Tim. iv. 1, 2. § Acts xx. 32. 1 Tim. iv. 16. # Acts xx. 28. The reverend Mr. John Todd, A. M. We welcome you And with our hand we give you our heart. as new labourers into our Lord's vineyard; and we wish, we hope, and pray you may long be employed there with great pleasure and success. We cannot help pouring out a torrent of fatherly wishes and prayers for you. May the great God make you able ministers of the New Testament. May you shine as illustrious luminaries in the church" holding forth the word of life."* And may you be made the happy instruments of "turning many from darkness to light."t "Oh! may your whole lives be one uninterrupted course of pleasing labour to yourselves, and of extensive usefulness to the world. And when you die, may you fall with the dignity of ministers of Jesus. May this be your rejoicing in your last agonies, and in the nearest view of the supreme tribunal, even the testimony of your consciences, that in simplicity and godly sincerity, not by fleshly wisdom, but by the grace of God, you have had your conversation in the world. And when Christ, who is your life, shall appear, then may you also appear with him in glory.§ -O thou supreme Lord of the world, and King of the church, thus let these thy servants live, and thus let them die." Amen. SERMON 78. THE OFFICE OF A BISHOP A GOOD WORK. I TIM. III. \. This is a true saying, if a man desire the Office of a Bishop, he desireth a good work.|| : IT is agreeable to the common sense and common practice of mankind, that persons should be invested with important offices by some solemn and significant ceremony and it is an instance of the wisdom and condescension of the great God, that he deals with men in their own manner, and models his transactions with them, into the form of their transactions with one another. * Phil. ii. 16. Acts xxvi. 18. 2 Cor. i. 12. § Col. iii. 4. Hanover, Virginia, June 9, 1757.-At the ordination of the Reverend Mr. John Martin, to the ministry of the gospel. Certus est hic sermo, si quis episcopatum desiderat, præclarum opus desiderat. BEZA. Fidelis est sermo, num concupiscit. quod si quis concupiscit presbyterium, opus bo TREM. ex SYR. M mì |