to determine*: This is certain, that the rite of imposition of hands has something natural in it, when we pray for a blessing to descend on any particular person, and more especially at his entrance into an office; as it were to point him out in a visible manner to God and the world. Good old Jacob laid his hands on Ephraim and Manasseh, when he blessed them; Gen. xlviii. 14, 18. And in Deut. xxxiv. 9. Moses laid his hands on Joshua, as his successor. The children of Israel also laid their hands on the Levites, at their dedication to the service of the tabernacle; Numb. viii. 10. But as there are different opinions on this subject, I dismiss it, without any other determination than this, that it seems to be a sort of natural ceremony, an innocent and ancient rite at such seasons; though I do not see sufficient proof of the certain necessity of it. Even as lifting up the hands to heaven, in prayer for a blessing on one's self, is a sort of natural rite or gesture, used by Jews and heathens, and not necessary to be used in every solitary or personal prayer. The laying on the hands on another person, when we are praying for a blessing on him, seems to be of the same kind, viz. a sort of natural rite or gesture, much used in the Old Testament and the New; and though it is not plainly made necessary on every such occasion, yet it must still be acknowledged it was often, if not always, used in the primitive and inspired times, when either gifts or offices were conferred by some particular persons upon others. And it certainly adds a sort of solemnity to the work; and it has so much of countenance from scripture, that I think it cannot be called a mere human and arbitrary invention of men.

This is certain, that such persons were to be trained up in a succession for this service in the churches. Timothy was required to commit to faithful men the things that he had heard and learned of St. Paul, that they might be able to teach others also: 2 Tim. ii. 2. And these persons were to give up themselves continually to the word and prayer, as the apostles did; Acts vi. 4. and to excite and stir up their talents for instruction and edification, to give attendance to reading, to exhortation, and give themselves wholly to them, that their profiting might appear to all. For if this be required of so extraordinary a person as Timothy; 1 Tim. iv. 13-16. much more reasonably is it re

Timothy a young evanzelist, had the hands of the elders, that is, "the presbytery, laid upon him," 1 Tim. iv. 14. "And perhaps, at the same time, be was blessed by the hands of St. Paul with extraordinary gifts ;" 2 Tim. i. 6. And he himself, an evangelist, was ordered to lay hands suddenly on no man ; 1 Tim, v. 22. It is a question indeed whether Timothy, or the presbytery, could confer any extraordinary gifts or blessings; it is more probable for many reasons, that this belonged only to the apostles; and then this their imposition of hands could not be designed for the conferring of extraordinary gifts; but still it might be used to pronounce a prophetical blessing on the preacher, which no uninspired person could do; or finally, it might be the ordinary form of benediction, or of institution to an office.

quired of those who have no extraordinary gifts. I might further add, that these teachers and ministers of the gospel are required in the New Testament to be faithful, diligent, and zealous in the work of Christ, willingly taking the care, or oversight of the religious concerns of the people, in instructing and overseeing the flock, and watching over them for their spiritual good, as well as going before them in all acts of holiness, and being examples to all other christians in word, in conversation, in faith, in charity, and in purity from all sin; verse 12.

SECT. III.-4 brief Enquiry how far the Modes of the Mission, or Ordination of Primitive Ministers, are our Rule now.

Upon this short survey of things, under this head, give me leave first to make one observation, and then consider the enquiry proposed. The observation is this: Various were the affairs and regulations of the primitive churches, relating to their several officers, whether apostles, evangelists, bishops, pastors, teachers, prophets, elders, &c. and in the nomination of those officers, whether by Jesus Christ himself, by prayer and lot, by inspiration of the Spirit, by prophecy, by gifts of discerning spirits, or by the choice of the people, &c. And in their ordination, or mission, by fasting, and by imposition of hands, as well as prayer: And whether this were performed by the apostles, prophets, presbyters, or elders, or evangelists, &c. Now all these things at that time were so much directed, governed, influenced, determined, and transacted by extraordinary gifts, and the inspired persons who possessed them, that I cannot find, in the New Testament, any one instance of the choice and mission, appointment or investiture, of any ordinary officer, or officers, who were not of the extraordinary kind; and therefore these things cannot, in every point, be rules or patterns for all following times.

If any one here object, that if we suppose the formation, ordination, and mission of ministers, to be so described in the Acts of the Apostles, as not to give following ages an exact rule or pattern for their ordinary practice; why may we not also suppose some of the doctrines and duties of personal christianity described in the gospel, to belong only to extraordinary times? The answer is easy: viz. That mankind are to be saved through all ages of christianity in the same way, by the same gospel, the same doctrines and duties. But the preachers of this gospel may not be furnished nor ordained the same way, when extraordinary commissions, extraordinary gifts, and powers, are ceased: For it is apparent, that these extraordinary preachers and governors of the church mingled the exercise of their extraordinary powers with some of their ordinary ministrations.

Hence it comes to pass, that it is so difficult a question, and so exceeding hard to affirm with exactness and certainty, how

many of these officers, and of these solemn rites and actions, were designed by Christ to be continued in the following ordinary occasions of these churches when extraordinary gifts should cease; and how many of these forms are to be practised in all succeeding ages. Most of the learned and inquisitive men who have written since, have greatly differed in their opinions of this matter, and left many things therein difficult, or dubious, after all their laborious comments. Let us enquire then what there is of all these things, that is certain and necessary in our age, and is not subject to this occasion of doubting which I have mentioned.

1. This seems certain by the light of nature and reason, that christian assemblies, as well as any others, in ordinary as well as extraordinary times, should have a teacher, to instruct the ignorant in knowledge, and make known to the church the mind and will of God in his word: they should have an exhorter, to stir up the people to the practice of their duty; a man of prayer, to address God in their public devotions; an overseer, or bishop, to take charge of the flock, to inspect the manners of the people, and watch for the good of their souls; a president, to be chairman in their assemblies, to keep up order there; and a grave and skilful person fit to administer the rites and seals of the christian religion. Now all these characters, capacities, and talents, are often contained in one single person, who may be sufficient for a small church; or, perhaps, in two or three persons for the supply of larger churches.

2. I think we may take it also for a certainty, that where God doth not interpose to point out the teachers, or overseers, in any christian church, by inspiration, there is no person or persons, either in the church or state, who have any rightful power, derived either from reason or scripture, to impose a teacher, or overseer, on any assembly of christians whatsoever, without their own consent; for it is they themselves must give an account for their own souls to God; and therefore, they must have a right to chuse who shall teach and lead them in matters of religion. Conscience is too sacred a thing to be imposed upon by fallible men, and the soul is too valuable to have its concerns entrusted with any persons, without our own agreement. And though the choice or consent of the churches may not be so particularly mentioned in scripture, when elders or bishops were ordained among them, by persons who were inspired, yet reason itself supposes it; and their extraordinary gifts from the Holy Spirit, proved and required the duty of submission and consent in the people, even if they had not a hand in the first chusing of them. The great God could do them no wrong by appointing elders, or bishops, for them, in an immediate way, or by inspiration.

But when extraordinary gifts ceased, we find many testimonies in the early writers, to the consent of the people in the choice

of their church-officers. The scripture itself makes it evident, that deacons were chosen by the people in primitive times. Acts vi. 3. Brethren, look ye out from among you seven men, &c. verses 5-7. And these were to be entrusted only with the money, or temporal things of the church. And nature, and universal custom, teach us, that physicians and lawyers, who are entrusted with the care of the bodies and estates of men, are not imposed on us by others, but are chosen by the persons who entrust them. If I would learn philosophy, or any science, art, or trade, I have a natural right to chuse who shall instruct me in it. Even children are allowed to chuse their own guardians; and boys, who are apprentices, to chuse their own masters. And doth not reason loudly proclaim this truth, that the guides of our souls in religion ought to be chosen by ourselves when we are at the age of man, as being a matter of dearer and more divine importance than any other; and an affair in whose success none can be so much concerned as ourselves; for it is of ourselves that God will expect a final account. Let us take heed then to our own conduct in this matter, and remember, that the New Testament has never appointed any uninspired men to chuse pastors or teachers for a whole assembly of people, and impose them upon the assembly, or upon any particular members thereof, against their will.

3. It is certain also, that due care ought to be taken that the persons be fitly qualified who are chosen into this office or ministry: And though private christians have a right to chuse their ministers, and may best judge of the general suitableness of their talents to their own edification, yet they are seldom so fit judges of the learned qualifications of ministers, as those who have been some years ministers, pastors, or teachers themselves, whether of the same or of neighbouring churches; and therefore, reason tells us, it is generally most proper that some of these more knowing and experienced men should be consulted in this matter; and after due examination and knowledge of the person, their approbation be obtained to encourage the choice of the people, where it can be conveniently had: And therefore, in scripture, as I shall shew immediately, we never find any ordinations by the people, alone without superior helps; nor should it ever be done, where such helps can be obtained.

4. May I not add, It is certain also, that there ought to be some sacred solemnity attending the investiture or ordination of every such officer? This has always been done in all nations, both in civil and sacred affairs. This ought to be done by a solemn and public dedication of himself to this service, with the prayers of the church concurring to seek a divine blessing on him therein. Reason itself dictates this as a most proper practice. And it is certain, that the union and assistance of a few

other ministers, both in prayer and exhortation, make a sort of beautiful harmony, and add solemn weight to this transaction of dedicating a person to God: They are generally better capable of offering up the prayers of the society to God on such an occasion: they are best able to give a word of counsel or advice to the new minister and to the people; which is a ceremony that should usually attend such an investiture into this office; for every thing is sanctified by the word and prayer; 1 Tim. iv. 5. And this will have a tendency to maintain a happy union and correspondence between different assemblies of the same religion, whether the ministers put their hands on the head of the new minister or no.

5. This is also certain, that the imposition of hands, or any ordination whatsoever, by bishops, or presbyters, can never be absolutely necessary to make a new presbyter or bishop; for the Lord Jesus Christ would never leave the subsistence or propagation of his churches, or the virtue or efficacy of his word and his sacraments, to depend on the uninterrupted succession of any office or officer, bishop or presbyter, to be transmitted from hand to hand, by any necessary forms of ordination, from the apostles' days down to ours; for then it would be impossible for any church, or even for any particular christian, to know whether ever they have had any authentic minister, whether they have ever received the gospel truly, or partook of any true sacrament, or have any just hope of salvation; because it is impossible far plain christians, or even for any ministers in our age, so for from the apostles, to be absolutely assured, that such ordinations have been rightly transmitted through sixteen hundred years, without any one interruption. And I might add, the only evidence and proof that any persons pretend to have of such a succession, is through the papal chair, which is attended with abundant uncertainties and impossibilities; as has been often shewn by protestant writers.

There is another reason also why the ordination, or imposition of hands, by either bishops or elders, or any superior character, cannot be absolutely necessary to make a minister, or ordain a pastor, in a particular church; and that is, that a whole nation may be corrupted, and every bishop and elder therein may be departed from the faith and practice of the gospel, as itwas in England in the days of popery: then, if a certain number of good men join themselves in a church, or voluntary society, for the sake of reformation, and enjoying pure worship, they can never have a minister settled and ordained among them, while these corrupt clergy around them refuse their assistance, and even forbid and oppose it to their utmost. But our blessed Lord would never leave his people, who desire reformation, under such circumstances of impossibility to be reformed. There must