to administer the sacraments, and exercise discipline. The forms and ceremonies of ordination have differed very much in different countries and ages. Some have translated the "laying on of hands," the lifting up of hands to pray for a blessing; or, to offer a benediction over the candidate. This is the lowest and simplest

form.

We do not find, that any particular words were used at the laying on of hands, in ordination, for several centuries; and then, these words were pronounced, "receive the Holy Ghost; whose sins ye remit, are remitted; and whose sins ye retain, they are retained."

In the latter rituals, the giving of the vestments was added; and the anointing of the priest's head and hands; with a particular form of blessing them. Afrerwards, there was another ceremony added; in putting on the vestments, (which was usually done by the bishop,) "take the yoke of God, for it is sweet; and his burden, for it is light: then the casula was put on, and these words were added, "let the Lord clothe thee with the robe of innocence." Then the paten, with the host and cup with the wine, and these words were pronounced, "do thou take power to offer sacrifices, and to celebrate mass, as well for the living as the dead; and lastly, the bishop made a cross upon the priest with oil and chrisme, and kissed him.

Now all this must obviously be of human devising. Praying over the person to be ordained, with the hands upon his head, is all that can be gathered from the

scriptural ordinations. What is supplied in the protestant mode of ordination, is much more in character, and has a very important significancy. Presenting the Holy Bible they say, "take thou authority to preach the word of God; and to minister the sacraments, where thou shalt be lawfully appointed."

But, in whom the power, or sole jurisdiction of ordaining be invested; whether in one person, above the rank of presbyters; or lodged in a college, (a number) acting in a parity of power; has been a subject of lengthened and angry controversy.

Timothy was exhorted "neglect not the gift that is in thee: which was given thee by prophecy, with the laying on of the hands of the presbytery.”

And can any be more qualified by skill and office than the aged and experienced pastors, for the examination and ordination of other pastors for the continuance and extension of the church; beyond which all is mere strife of party; or a contention, "who shall be greatest in the kingdom of God."*

All must admit, that it is proper, that particular churches and connexions should examine, and formally and publicly recognise their ministry; that it be not left to any man to start up and obtrude himself into the ministry uncalled and unqualified.

But still the scriptural warrant for ordaining min

*When the bishops first took the lead in ordination, the presbyters were united with them; and they confessed, they had the power only with the presbyters jointly.

isters is not so full and authoritative as

some would represent. We find no precedent for ordination in the conduct of our Lord. We do not find that either the apostles, or the seventy were ordained; and it is thought, the practice of the apostles and evangelists, arose from their power to communicate spiritual gifts; for the apostles left no directions to any after them, to continue this "laying on of hands;" and it is very unaccountable, (if so much importance be connected with it, and if it was to have continued in the church), that in none of their writings they should have expressed the least intention of it; or at all have recommended it to their successors.

If apostolic precedent be pleaded as sufficient, it is obvious, that they not only ordained pastors, but also, all the officers of the church.

However, the simple act of "laying on of hands," (if no such extraordinary claims be connected with it, as some connect with it; or no superstitious ceremonies be added to it, as some have added), cannot be objected to. Our Lord laid his hands on children, and blessed them. The simple use of it, as a devotional form may be used, or not, without endangering the validity and efficiency of the "Pastoral Office."

The NECESSITY of a certain order of men being seperated from secular callings, and set apart to this work, must appear evident, if we consider :

1. The objects contemplated by the ministry, with

their importance and difficulty, even such as require the whole man, and the whole time.

2. That the common sense of the whole catholic church has deemed this expedient: and especially,-3. That the Scriptures exhort to it. The apostle says to Timothy, "give thyself wholly to it;" for "no man that warreth entangleth himself with the affairs of this life, &c. And in Acts vi. 4. we read, "but we will give ourselves continually to prayer, and to the ministry of the word." The field is vast,-the harvest white, the labourers few, says our Lord.

All the objections against this may be classified as unjust, unreasonable, and impracticable.

It is unjust, for any church to receive the regular labours of persons, without remuneration.

It is unreasonable to suppose, that men who are not set apart, will make that proficiency; or give that attention and care to the churches, which they require, for their regulation, establishment, and enlargement.

The impracticability of it is seen, in the bad working of those systems, or sects, which have adopted it.

CHAPTER II.

PASTORAL AUTHORITY.

"And that which further evidenceth that the power of the church doth not arise from mere consent, is that deed of gift whereby our blessed Saviour did confer the power of the keys on the apostle Peter, as the representative in that action of the whole college of the apostles and governors of the church; of which power all the apostles were actually infeoffed. By which power of the keys is certainly meant, some administration in the church, which doth respect it as a visible society; in which sense, the church is so frequently called, as in that place-the kingdom of Heaven; and in all probability, the administration intended here by the power of the keys, is the power of admission into the church of Christ."-STILLINGFLEET.

THE origin of power, both civil and ecclesiastical, has been much controverted; but the difficulty is not in the origin, but in the progression of it; for, every one must admit, who admits the being of God, that He is the origin of power: for there is no power but of God; and all lawful power is delegated from God. "For the powers that be are ordained of God."

That question, therefore, is one of uncommon importance, the answer of which has been frequently and

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