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ness, and placed the subjects of them on a spiritual elevation but little lower than that of the angels. Now in these several traits which we have noticed, and in the efficacy attributed to the making the sign of the cross and to worship offered in certain consecrated places, and in the saving grace attributed to the sacraments, and to whatever is outward and visible in religion, we see the rudiments of that monstrous error, which was one day to overspread the world, and to be for many centuries the grave of the Church. We feel a reverence for antiquity, we listen with respect to the teachings of the early fathers, but we can not shut our eyes to the fact that they are not in all things safe guides.

We regard the miracles of the Gospel as one of the great proofs of its divine origin. We believe, too, that God, in order to accomplish the purposes of his grace, may have continued in the Church the power of working miracles to a period subsequent to the death of the apostles. How long it remained, we will not pretend to determine. Our most conclusive reason for believing that it did not continue long, is derived from the character of the miracles recorded by the early writers. Leslie lays down six criteria by which true miracles may be discriminated from false. The first is sufficient for our purpose-any thing asserted to be miraculous, "should have an important end worthy of its author." Let the miracles recorded by our historians be brought to this test, and most of them will be found wanting.

But notwithstanding these serious drawbacks, the works of these historians are the most interesting of all the early writings that have come down to our day. They contain ample materials out of which to construct the dogmatic history of the primitive Church. In the controversies of which they give an account, there were involved the vital doctrines of Christianity. The definite settlement of the questions in dispute, gave a form and solidity to the great central doctrine of Christianity, which all the convulsions in the Church have never yet been able to shake. The various phases presented in these controversies, the several processes by which the truth was evolved out of the crude notions, traditionary speculations, and

sable dialectics, which had hitherto obstructed its free course. and the ultimate triumph of the orthodox faith, which these historians set before us, are features in their works which render them invaluable to the student of ecclesiastical history.

ARTICLE III.

The Church of Christ in its Idea, Attributes, and Ministry By EDWARD ARTHUR LITTON, M.A., Perpetual Curate of Stockton Heath, Cheshire, late Fellow of Oriel College, Oxford. London. 1851.

A Vindication of the Doctrine of the Church of England on the Validity of the Orders of the Scotch and Foreign NonEpiscopal Churches. By W. GOODE, M.A., F.S.A., Recter of All-Hallows the Great and Less. London. 1853.

THE excellent work of Mr. Litton, in connection with o her views of much importance, exhibits, with great ability, the action of the Apostles in the process of organizing the visible Church of Christ.

Of the remarkable wisdom and exemplary moderation of the Anglican Branch of that Church, in reference to the constitation of its ministry, the treatise by Mr. Goode furnishes ample and most satisfactory evidence.

On each of these points it is exceedingly desirable, that correct and clear views should obtain. Such the volumes before us are admirably calculated to promote. We are, therefore, precisely in the line of our vocation when contributing to their publicity, by arranging and condensing their contents, so as to present them to the consideration of the many readers who may not have access to the works themselves.

VOL. IV.-6

In essaying this proposed service, we shall address ourselves at once to the general subject of the organization of the primitive Church, interweaving with our statements, the appropriate materials gathered from the learned work of Mr. Litton; and introducing them, often without the formality of special acknowledgment, except in the case of a continuous and extended quotation.

The personal ministry of Christ, strictly speaking, pertained to the former dispensation, and was immediately introductory to the Gospel Church, which first formally appears on the memorable day of Pentecost.

He certainly did not design that His followers should live upon earth without being recognized as His people, or that they should exist, isolated from each other, without any common and perceptible bond of union. His purpose evidently was that they should form a religious society of which He was the Head, and be recognized as such by peculiar and appropriate badges, and by a character and course of action in accordance with the principles which He inculcated.

The badges He ordained himself. They were few in num ber, simple in form, and of such a nature as to be capable of adoption and use wherever the fraternity which they designated might be established.

Such a community to be perpetuated and extended, must needs be organic in its structure, having suitable provision made for its subsistence and administration. We accordingly find that Christ not only prospectively instituted those badges of Christian profession to be actually adopted by all his followers, but He associated with Himself a few chosen disciples whom He specially instructed during his own ministry on earth. Having thus trained them for the responsible service, and delivered to them, as representatives of His people, the instituted badges, when He withdrew his personal presence, He invested them with an express commission and extraordinary powers to organize the contemplated Christian community, and to preside over and direct its affairs.

This anticipatory provision passed formally into exercise, in connection with the effusion of the Holy Ghost, on the day of

Pentecost. That miraculous event constituted the fulfillment of the promise for which the Apostles were to "tarry in Jerusalem "-and endowed them with those supernatural powers which fitted them for executing their commission, and authenticated its Divine origin. We immediately find them officiating authoritatively in giving form to the Christian society, by the administration of the initiatory ordinance to those who had been converted under the preaching of the Word. The de. scription of the Christian community, as then primarily organized, is brief and simple-"they continued steadfastly in the Apostles' doctrine and fellowship, and in breaking of bread and in prayers."

It will be observed that, at this period, the only ministry in the Church, so far as the Sacred Scriptures inform us, was that of the Apostles themselves. Other officers were as yet unknown. The first appointment, of which we have any record, was that which is mentioned in the sixth chapter of Acts. It is, however, probable that the office there described already existed, and that the action had was rather an addition to the number of those bearing it, to obviate the jealousies and complaints of those who were dissatisfied, than the creation of an order previously unknown. "There arose a murmuring of the Grecians" (Hellenist Jews) who alleged that "their widows were neglected in the daily ministrations." As if the Apostles, who were themselves Jews of Palestine, had been partial to the poor of their own immediate countrymen, and had neglected those of the Hellenist Jews. The Apostles, desirous to remove all occasion for complaint, and influenced also by the consideration that the enlargement of the Church had so increased and multiplied their labors, as to withdraw them in some measure from the more important services of their office, directed the multitude of the disciples to look out among them. "seven men of honest report, full of the Holy Ghost and wisdom, whom they (the Apostles) might appoint over this business." The proposal pleased the multitude. Seven persons were accordingly chosen. From the fact that their names are all of Grecian origin, it would appear that, to satisfy the complainants, none but Hellenist Jews were selected. On these, the Apostles, when they had prayed, laid their hands, thus

setting them apart for the service for which they were designed, and which consisted in "serving tables" in contradistinction to "prayers and the ministry of the word," which the Apostles regarded as their own most appropriate work.

The persons thus appointed are usually called the Seven Deacons. In the narrative, however, no name is annexed to the office. Their duty is mentioned, but not their title. Though the primary object of their appointment was to "serve tables," there is reason to believe that their services did not long continue to be thus restricted, for we find Philip, one of their number, both preaching the Gospel to the Ethiopian eunuch and administering to him the sacrament of Baptisin, and that without, so far as we know, having received any other ordination than the one described. True, he is called an evangelist," but this term was not expressive of a specific office, but descriptive of all who preached the Gospel.

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Thus it appears that after the Church had been in existence for some time-how long is not known—and during which period the Apostles had been the only ecclesiastical ministers, they did, on an emergency which in the exercise of their infallible judgment called for the measure-institute another office which imperceptibly grew into the order afterwards called the Diaconate. The lowest grade of the ministry was, therefore, the first in appointment, and it originated in the necessity for a subdivision of labor.

Similar considerations, no doubt, led to the institution of another order of ministers-presbyters-though of the origin of this not the slightest record is furnished. They are first mentioned as officers in the Christian Church, Acts 14:23. "And when they (Paul and Barnabas) had ordained them elders in every city, and every church, and had prayed with fasting, they commended them to the Lord on whom they believed." The history of the institution of this order is thus stated by Mr. Litton:

"For several years after the appointment of deacons, the Church at Jerusalem seems to have had no other ministers but deacons and apostles. Released from the secular business which they had found incompatible with the discharge of their higher functions, the Apostles acted both as the chief govern

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