since the Reformation; from which have originated the different orders of church government.

Some think, this constitution is to be found in the Old Testament, in the discipline of the Jewish church. Others in the New Testament; as seen in the platform laid down by the apostles. A third contend, that this constitution is to be gleaned out of both the Jewish and Apostolic churches. And lastly, many wish to fetch a constitution for the church, from civil constitutions.

A middle path has been adopted by many learned divines; and also by many sections of the church. They admit that general rules for church government are laid down in Scripture, from which minor regulations may be drawn, as necessity may require; for the peace, goodorder, purity, and prosperity of the church, and God's glory.

Many eminent and learned Bishops in the church of England embraced this middle path; who considered episcopacy as prudential and necessary, but not of apostolical and divine institution.

And the Wesleyans do not admit, that any form of church discipline is unalterably fixed in the Holy Scriptures; and yet, they would not admit anything into their constitution, contrary to those general principles, laid down by the apostles. "Let all things be done decently and in order." "Let nothing be done through strife, and vain glory." Let all things be done unto edification." "Let no man despise thee."

It is amazing, to think, that rational beings living in the same age, can hold opinions so widely extreme; so

that while one class of men are elevating the ministers of the gospel, as the representatives of Christ, and as being entitled to all the reverence and honour, which mortals can render; and in many instances, to a sort of divine and superstitious worship: others are grown so wise and pure, that they cannot think of giving any honor to those, whom they consider, neither so wise, nor so holy as themselves; and who are far beneath them in point of worldly possessions with these spiritual levellers, numbers have united and formed a junto, the professed object of which is to strip, humble, and degrade the pastors of Christ's flock.

The Wesleyans think, that the pastors of Christ's flock, who are entirely given up to the work, should neither be lords nor mendicants, neither superstitiously exalted and honoured, nor servilely debased and degraded.

"It is therefore the duty of the members of the church (says Wesley), to obey and submit themselves to those that watch over their souls. Now the things which they enjoin must be either enjoined of God or forbidden by him or indifferent. In things forbidden of God, we dare not obey them; for we are to obey God rather than man. In things enjoined of God, we do not properly obey them, but our common Father. Therefore if we are to obey them at all, it must be in things indifferent.

And it is the duty of every private christian, to obey his spiritual pastor by either doing or leaving undone, anything of an indifferent nature; anything that is in no way determined in the word of God."

CHAPTER III.

THE WORK OF THE PASTORAL OFFICE.

"A Pastor must sooner or later convert sinners if he sincerely and earnestly calls them to repentance toward God, and faith in our Lord Jesus Christ. Nevertheless though filled with indignation against sin, with compassion toward the impenitent, and with gratitude to Christ, he should like Saint Paul, in proportion to his strength, wrestle with God by prayer; with sinners by exhortation; and with the flesh by abstinence.”—Fletcher.

ALL seem to be convinced, that the WORK of the "Pastoral Office" is very important, difficult, and responsible; and that too many have the office, without possessing the qualifications; or doing the work.

It has been agitated; first, whether the "Pastoral Office" be a relation to the ministry, or to the church. Congregationalists contend for the latter: but why not admit it relates to both? The "Pastoral Office" connects us with the church by ministering to it, “feeding the flock:" membership connects us with the church, but not with the office. Second; whether the "Pastoral Of fice" stands connected with a particular church, or with

It must evidently stand connected with the church in general; if we consider, that the members of it are called generally to the Ministry; and are generally qualified for feeding the flock of Christ.

If the "Pastoral Office" stood connected only with a particular church; and should that church (from any caprice,) see fit to discard its pastor; his call and qualifications must lead him to seek another and if another cannot be found, he should endeavour to gather one out of the world, by going "out into the highways and hedges" and "into the streets and lanes of the city ;" and should compel them to come in, that God's house may be filled.

Otherwise, his call is only from a particular church, and not from God: or he is only qualified for a particular church, and is therefore debarred from changing it. The general call includes the particular, but the particular excludes the general.

We therefore conclude, that pastors are called to "feed the flock" of Christ generally. This is a principle acknowledged by Connexionalists: so that the whole life, influence, and talent of the connexion is in circulation. áre yours, Paul, and Apollos, and Cephas."

"All

It has been observed, that various instrumentalities are employed in the church of Christ; pastors, teachers, deacons, helpers, &c. Gifted individuals, in different ways, and at various periods, who were not in the "Pastoral Office," have been permitted to preach and exhort occasionally; but as they did not give themselves wholly to the work, they were never called, or considered Ministers

H

or Pastors, for such denominations follow and designate the ordinary, and not the occasional acting in the work. A general course of acting is necessary to the making of a general title proper to any person, in any worldly vocation.

So that the church has called them Lay Teachers, Local Preachers, Deacons, &c.

Every christian has a general call to usefulness, to the utmost extent of his talents; but some are called in a special manner, to renounce their secular vocations and worldly prospects, and give up all for Christ and his church.

The preaching of these gifted individuals has been termed, preaching ex dono; and that of regular ministers, preaching ex officio.

Two extreme views are taken of this subject. The first is, that the preaching of laymen is altogether unlawful, and very dangerous. The second, that no persons but laymen, so gifted, should be employed in the "Pastoral Office;" and that making men ministers by profession, leads necessarily to priestcraft.

1. It must be admitted, by those who do not admit of lay teaching, that a General may give an exhortation to an army; or a judge from the bench, to a prisoner at the bar; from the example of Joab, (2 Sam. x. 12.) who exhorted the army to "be of good courage, and play the men; for our people, and for the cities of our God; and the Lord do that which seemeth him good." Abijah made a long discourse to Jereboam and all Israel: and Jehosaphat said to the judges, "take heed what ye do; for ye judge not for man, but for the Lord, who is with you in the judgment. Where