Here was a strange case: either all were ordained, and there were no laymen; or all laymen were preachers without any commission. And what makes it more striking is, that the hand of the Lord was with them, and many believed. Peter tells them, as every one had received the gift, so to minister the same. If one who had received a talent did not trade with it, without any other authority than having it, he was a wicked and slothful servant. If preachers came, women even were to judge of their doctrine, not of their commission: this never occurred as a safeguard to the apostle. Diotrephes would have found it convenient if only such had existed. And in the assembly they were only to speak two or three on one occasion, that all might speak and all might be edified. Everyone had a psalm, interpretation, doctrine; but all things wore to be done to edifying,. not to confusion. The whole tenor of the New Testament denies emphatically a clerical order of ministry. There are gifts given from on high, apostles, prophets, as foundation; pastors, teachers, evangelists, till we all come, &c.; and, besides these positive ministries, that which every joint supplieth, making increase of the body to the edifying of itself in love. And those who had this gift had it everywhere. Local elders there were, some ministering in the word, some not. That they should be διδακτικοί was to be desired. Their overseership was evidently made more useful by it.
To all Mr. Sadler says about the effect of administering I have already spoken; the administering itself, we have seen, is an invention, as appointing others to administer it. Heb. 6:1-41Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, 2Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. 3And this will we do, if God permit. 4For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, (Hebrews 6:1‑4) is in contrast with spiritual Christianity. Baptisms are washings; laying on of hands is not spoken of ordination, as far as appears. The things are Jewish knowledge of Christ, and ways, as contrasted with the Christianity brought by the Holy Ghost. Laying on of hands was used for everything, sacrifices, healing. The deacons had hands laid on them as apostolic sanction. I have little doubt the elders too, but scripture carefully avoids saying so. Acts 13:22As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. (Acts 13:2) was commending to the Lord, and nothing else (chap. 14:26); and was repeated on a second journey (chap. 15:40); and, if anything else, was the ordination of an apostle by laymen, a singular proceeding, if giving a commission and authority be in question. The apostles, and the apostles only, could give the Holy Ghost by it. On the one hand the Holy Ghost distributed to every man severally as He would (1 Cor. 12); and on the other, as to permanent ministry, the Lord gave, as ascended up on high, and as every one received the gift, he was to minister the same, as coming directly from God. Not a word of ordination in any ease of ministry. Mr. Sadler does not indeed venture to say more than, “there is reason to believe.” I can only say that, if we read the New Testament, we have reason to be sure of exactly the contrary. And this to justify a man, established by God knows who, pretending to give the Holy Ghost to make a priest to forgive sins I a power which the apostles administratively had, and as to details was exercised by the assembly in its discipline, and even through individual prayer in chastisements, but the conferring of which on a priest, or the idea of a priest, is unknown to the New Testament, save as we are all kings and priests to God. The whole system is a false invention, denying the power and presence of the Holy Ghost. I challenge all the clergy to give me a case of ordination to ministry. I have quoted what gives thousands of cases of ministry without ordination. That they commended to God, and bore witness of consent and approbation by the laying of hands of laymen, so-called, or the elderhood, we find; but conferring ministry there was not, save from on high, and by the Holy Ghost. Communicating the truth there was, to faithful men too, but never ordination to ministry. It is the substitution of man for God the Holy Ghost.
I have examined thus all the great principles of Mr. Sadler's book. They can in no respect stand the test of scripture. I do not feel it necessary to discuss Confirmation, or the Burial service. The chapter on Confirmation is so excessively weak (suppositions founded on suppositions, to defend a poor imitation of apostolic power not half owned in the service itself) that it is not necessary. The Burial service depends on the whole system, though in many cases a horribly unfeeling thing too. But with the details of the particular sect I have nothing to do.
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