807. Accordingly, it is related that Christ (Matth. xxvi., 73) held his peace when he was accused till the high priest said unto him, I adjure thee by the living God, that thou tell me whether thou be the Christ, the Son of God. He then answered, Thou hast said; or, as St. Mark gives the answer (xiv., 62), I am. This is conceived by commentators to be a submission to an Oath imposed in a judicial procedure. An Oath for judicial purposes is mentioned with apparent approval in the Epistle to the Hebrews (vi., 16), An oath for confirmation is the end of all strife; and this is stated, in order to explain God's condescension, in accommodating himself to the customs of men, as when he swore to Abraham; thus adding to one immutable thing, God's promise, another immutable thing, his oath. It cannot be supposed that such illustrations and expressions would have been used by the writer, if he had held the oaths of men to be sinful.

808. For the like reasons, we cannot understand the precept given by St. James as applicable to Judicial Oaths. It is almost a verbal repetition of the words of Christ (James v., 12), But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath; but let your yea be yea; and your nay, nay; lest ye fall into condemnation. This precept occurs in an Epistle in which the government of the tongue is especially dwelt on (ch. iii). It does not occur along with precepts for the conduct of Christians in their intercourse with the world; but is connected with injunctions of the feelings which were to be excited by the approaching coming of the Lord. Thus ch. v., 8, Be patient... for the coming of the Lord draweth nigh; ver. 9, Grudge not one against another...behold, the judge standeth before the door. ver. 10, Take the prophets for an example of patience. ver. 12, Above all things, swear not. ver. 13, Is any afflicted? let him pray. Is

any merry? let him sing psalms. It is plain that we have here a train of injunctions respecting the seriousness of thought and demeanour which were suited to the near coming of the Lord; and it is evident that any light or trivial mention of sacred things, such as familiar swearing involves, was grossly at variance with this seriousness: but we have here no ground for concluding anything against the serious and faithful discharge of an important task, like that of giving to our solemn declarations a religious sanction.

809. Besides the allowance given to judicial Oaths by the above passages, we find countenance given to religious asseverations in other cases by the example of St. Paul (Rom. i., 9), God is my witness ...that I make mention of you always in my prayers. (2 Cor. i., 23), I call God as a witness on my own soul, that to spare you I came not to Corinth. These expressions so far assume the form of an Oath as to show us that in that form there was nothing repugnant to the religious views of St. Paul.

810. The examples of swearing which are given in the precepts above quoted are all of the same form: by heaven, by earth, by the altar, by the temple. The forms of asseveration used by St. Paul are different: God is my witness; I call God as a witness. The forms used in other cases are still dif-. ferent: God do so to me, and more also, if ought but death part thee and me (Ruth i., 17). As I shall answer to God at the day of judgment (which is the form of Oath in Scotland); So help me God, which is the usual form in England.

CHAPTER XXIV.

CHRISTIAN MINISTERS.

811. NOT only Times and Places, but also Persons, are specially appropriated to religious offices. This practice has been so universal in the world, that it must be considered a consequence of Natural Piety. In the case of our religion, the reasons for such a practice, on grounds of mere reason, are evident. To give religious instruction to Christians, the teacher must be acquainted with the Scriptures of the Old and of the New Testament; and in order to understand them, he must have an acquaintance with the history and manners of those times. He must also be acquainted with the history of the Christian Church; and with the doctrines which have prevailed in it; especially with those doctrines which the condition of his own National Church requires him particularly to inculcate. This cannot be done, without selecting from the community the ministers of religion; making them a Clergy; educating them for their profession; combining with it the means of their being supported without being compelled to engage in other labours; and thus giving them both the means, and the obligation, to devote all their powers to their ministry.

812. The establishment of a Clergy, recommended by these reasons, is in agreement with the Jewish polity; according to which a body of priests was set apart, to perform the religious offices; and the tribe of Levi in general was appointed to assist these priests in their ministrations. The Priests and Levites had an ample provision made for them, out of the tithes, first-fruits, and offerings of the people; and had also forty-eight cities appointed for their residence (Num. xxxv., 1). They were trained, by

hereditary instruction and tradition, in the offices of the temple-worship, and in the knowledge of the law and the prophets.

813. The Apostles, the first teachers of the revelation of Jesus Christ, were selected and fitted for their office, in an especial and supernatural manner, by God himself. But when the Apostles made converts on an extensive scale (Acts xiv., 23), they ordained them certain officers in every church whom they called presbyters or elders (so Tit. i., 5). These Presbyters are joined with the Apostles in office (Acts xv., 2, 4, 6, 22, 23; xvi., 4), and are spoken of as the usual governors of the church (Acts xx., 17; xxi., 18). They prayed with the sick (James v., 14). They are thus exhorted by St. Peter (1 Pet. v., 1), The presbyters among you I exhort, who am also a presbyter...Feed the flock of God which is among you, taking the oversight thereof (ÉTIOKOROUνTES) not by constraint, but willingly; not for filthy lucre, but of a ready mind: neither as being lords over God's heritage, but being ensamples to the flock. It is evident, from this passage, that the office of presbyter was, at this time, assimilated to that of a pastor or shepherd; and that it was one of authority, since the presbyters are exhorted not to exercise their authority in an imperious manner (κατακυριεύοντες). So (Matth. xx., 25; Mark x., 42), The princes of the Gentiles exercise dominion over them, where the same verb is used.

814. The warning, not to make gain the object, implies that the minister commonly received something from his flock. And St. Paul asserts the reasonableness of this claim (1 Cor. ix., 7): Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? who feedeth a flock, and eateth not of the milk of the flock? If we have sown unto you spiritual things, is it a great thing if we reap your carnal things? . Do ye not know that they which minister about holy

...

things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel. And though he refused to avail himself of this reasonable claim in the case of the Corinthians (2 Cor. xi., 9; xii., 13), and of the Thessalonians (1 Thess. ii., 9; 2 Thess. iii., 8); still he asserts it (1 Cor. ix., 12), If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power. And (2 Thess. iii., 9); Not because we have not power, but to make ourselves an ensample unto you to follow us.

815. The establishment of an ordained ministry of religion, provided by their condition with means of support, is, as we have seen, recommended by the reason of the case and the analogy of the Jewish polity and the inference in its favour is, in the above and other passages, so distinctly drawn and confirm. ed by Apostolical authority, that it is needless to dwell longer upon the subject. To promote or uphold the establishment of a paid ministry of religion; and to act as minister of such an establishment, are plainly proceedings in entire conformity with Christian duty.

816. Besides teachers, religious ministers for other offices were very early appointed in the Christian Church. The Apostles had, at first, the office of distributing to the poor what the benevolence of the converts provided for them; but they soon found it convenient to appoint a special body of persons for this ministration. The Apostles said (Acts vi., 1), It is not reason that we should leave the word of God, and serve tables... We will give ourselves continu ally to prayer and to the ministry of the word. And the Christians accordingly appointed seven Deacons or ministers, whom the Apostles ordained by praying and laying their hands upon them (verse 6). And this office continued to exist in the Church from that