not interpolate it with his own inventions without vitiating it; else the law of the Lord is no longer perfect; and man is wiser than God. But unfortunately for this natural right of setting up religious institutions according to the wit and will of man; every plant which our heavenly Father hath not planted shall be rooted up," and the woe of woes is denounced as well against him that addeth to, as him that taketh from the Book of life.

III. Men are not less voluntary in joining or associating together in a Church, than any other society whatsoever. That is, they are not coerced by any outward or human compulsion, but act freely and spontaneously. It is an act of the obedience of faith to the commands of Christ, requiring us to unite in the way of his own appointment. An act of faith it cannot be, unless it be hearty and of choice.In this sense Owen often styles it a voluntary society, as contrasted with those unchristian associations calling themselves churches, into which multitudes have been forced by the authority and power of men. This must be borne in mind, as the word voluntary in our time when applied to societies, has a technical sense implying that they originate with the will of man instead of the appointment of God, and does not respect the manner of joining them, in which men are no more free than in joining the church.

IV. It appears that Owen who was one of the fathers of congregationalism, supposed that men entered the Church state, for the purpose of doing, and pledging themselves to do, in that state, all Christ's commands. But it is extensively taught and believed that the congregational organization is unqualified for the discharge of that great command, "Preach the gospel to every creature," and must rely on other organizations to perform this work.

Having treated of the church as respects its essence and being, the author proceeds in several subsequent chapters to treat of it as organical with its power, rule and officers.We regret that our limits will not admit of a full review of this part of the work, which is so masterly in determining what offices Christ hath appointed over his own house, the way by which men are lawfully introduced to them, and the characteristics, functions, and duties which properly belong to them. We shall make but a few extracts touching some principles of fundamental importance, hoping that some of

our readers may be induced to study the treatise itself, and enrich themselves from its vast treasure of scriptural knowledge, and spiritual wisdom.

"There is no rule in the Church but what is ministerial, consisting in an authorative declaration and application of the commands and will of Christ, unto the souls of men, wherein those who exercise it are 'servants of the Church for its edification for Jesus' sake.' (2 Cor. iv. 5.)

"It hence follows that the introduction of human authority into the Church in any kind, destroyeth the nature of it, and makes his kingdom to be of this world, and some of his disciples to be in their measure like princes of the Gentiles; nor is it ofttimes from themselves that they are not more like them than they are. The Church is the house of Christ, his family, his kingdom. To act any power in its rule, which is not his, which derives not from him, which is not communicated by his legal grant; or to act any power in its rule, by ways, processes, rules, and laws not of his own appointment, is an invasion of his right and dominion."-p. 380

After showing that the ends of the Church state are not attainable without officers, he proceeds to say that he has appointed them; Eph. iv. 13, 14, and that the acts of Christ herein may be reduced to these heads.

1. "He hath instituted and appointed the offices themselves and made a grant of them unto the Church for its edification. As also he hath determined and limited the powers and duties of the officers. It is not in the power of any, or of all the churches in the world, to appoint any office or of ficer, which Christ hath not appointed."―p. 386

2. "By virtue of his relation unto the Church as its head, of his kingly power over it, and care of it, wherever the continuation and edification of the church in this world do depend; wherever he hath a Church called, he furnisheth some persons with such gifts, abilities, and endowments, as are necessary to the discharge of such offices in the powers, works, and duties of them."

In a great variety of forms, he asserts that when these gifts are wanting, "it is no more in the power of men to constitute officers, than to erect or create an office in the Church ;" and that "no man can by virtue of any outward rites, order, or power, be really vested in the ministry."Let no graceless or ungifted man then flatter himself, that

the imposition of hands by council, presbytery or even diocesan bishop, infuses any new virtue, sanctity, or authority which he did not previously possess. Let none who have the oversight of bringing forward men to the ministry, suppose that they can make those true ministers of the Lord Jesus, whom he hath not made such by the communication of ministerial gifts, and inward call to the work. Nevertheless Owen well observes, that the acts of such ministers are not to be pronounced invalid, until they are orderly deposed.

3. "This communication of office-power on the part of Christ, consists in his institution and appointment of the way and means, whereby persons gifted and qualified by himself, ought actually to be admitted into their offices." This he elsewhere declares to be by call of the people, and solemn ordination with the imposition of hands, without which they cannot orderly discharge the office.

4. "He hath hereon given commands unto the whole Church to submit themselves unto the authority of these officers in the discharge of their office, who are so appointed, so prepared or qualified, so called by himself, and to obey them in all things, according unto the limitations which himself also hath given unto the power and authority of such officers."

Hence, our author contends, it is evident that the Church does not delegate a power to their officers which was formally inherent in itself previously, but they designate the persons who thereupon are entrusted with office-power by Christ himself. "For the power of the Church is nothing but a right to perform Church duties in obedience unto the commands of Christ and according unto his mind." And this, we think it clearly is all the right, natural or spiritual, which men have or can have, in the kingdom of God.

In chapter IV. our author commences treating of the actual officers of the Church. He observes that most disputes as to their functions and authority, have arisen from lust of pre-eminence, power, and wealth.

"If men would but a little seriously consider what there is in that care of souls, even of all of them over whom they pretend Church power, rule, or jurisdiction; and what it is to give an account concerning them before the judgment seat of Christ, it would abate of their earnestness in contending for the enlargement of their cures."-p. 392. On

reading this passage, it struck us forcibly, that if such a contemplation should become prevalent in our day, it might lead some ministers who are seeking to alter their location, to covet a charge of a different sort, and would also give another aspect to some important controversies now before the public.

"The officers of the Church in general are of two sorts; 'bishops and deacons ;' Phil. i. 1-and their work is distributed into prophecy and ministry; Rom. xii. 6 and 7.

"The bishops or elders are of two sorts: 1. Such as have authority to teach and administer the sacrament, which is commonly called the power of order, and also of ruling, which is called a power of jurisdiction corruptly; and some have only power for rule.

"Those of the first sort are distinguished into pastors and teachers.

"The distinction between the elders themselves, is not like that between elders and deacons, which is as unto the whole kind or nature of the office: but only with respect unto work and order, whereof we shall treat distinctly."pp. 392-3.

He argues most conclusively, and refutes all objections to the contrary that the word bishop in Scripture means pastor of a single congregation, and nothing more; that in the primitive Churches there was no bishop exercising authority over pastors, or having any pre-eminence except as, for the sake of order and decency, one was chosen to preside at their meetings as primus inter pares: that the Scripture knows no inequality among ministers of the same. sort, ordinary or extraordinary; and give no more intimation of an arch-bishop or arch-deacon, than of an archprophet, or arch-apostle, or arch-evangelist.

In respect to the exercise of ministerial gifts, without regular outward call and ordination, he pronounces it the foundation of all disorder and confusion, and not to be admitted at all, subject however to these limitations:

"1. Many things performed by virtue of office in a way of authority, may be performed by others not called to the office, in a way of charity. Such are the moral duties of exhorting, admonishing, comforting, instructing, and praying with and for one another. 2. Spiritual gifts may be exercised unto the edification of others, without office-power, when order and opportunity do require it. But the con

stant exercise of spiritual gifts in preaching, with a refusal of undertaking a ministerial office, or without design to do so upon lawful call, cannot be approved. 3. The rules proposed concern only ordinary cases, and the ordinary state of the Church; extraordinary cases are accompanied with a warranty in themselves for extraordinary actings and duties."-pp. 406-7.

We think that adherence to the following principles would conduce to the stability of the pastoral relation, and prevent many short and sad ministerial settlements, which are broken up in grief and sorrow. "The Church is not to call or choose any one to office who is not known unto them; of whose frame of spirit and walking, they have not had some experience; not a novice or one lately come among them. But yet in making a judgment hereof, one directive means is the advice of other elders and Churches, which they are obliged to make use of by virture of the communion of Churches, and the avoidence of offence in their walk in that communion." If Churches would demand a longer trial of candidates, and if candidates would submit to the trial with patience, they would be much less likely to be settled over discontented and turbulent congregations, which so far from sustaining and cheering them, shape all their efforts to render their situation unpleasant, and thus force them away. It is not uncommon now to call ministers after hearing them a single Sabbath, and that not seldom through a committee. This is surely making light of the sanctity and permanence of the pastoral relation.

Owen argues at great length to prove the office of ruling elder to be of Scriptural institution, to answer all exceptions to the proof-texts, and to evince its importance and necessity by delineating its functions and duties. This office was retained in a large proportion of the first Churches in New England, but at length fell into total disuse, Dr. Dwight says, he knows not why. The Saybrook Platform proves that it was in existence at the time of the formation of that instrument. We regret being unable to detail Owen's argument at length. But it may be briefly stated thus, (1.) The New Testament Churches are every where spoken of as having a plurality of elders.

(2.) That these were of two sorts, viz. such as both preach and rule, and such as rule only is evident from 1 Tim. v. 17: "Let the elders that rule well, be counted worthy of double