The True Test of an Apostolical Ministry [pp. 292-306]

Includes and Excludes all others.
tous concession it is evident, that all depends at last upon compliance with the test of doctrinal conformity laid down by Paul.
The fact is not disputed on the part of any, that some men
claiming, and believed by many to possess, the most complete
external warrant for the exercise of ministerial functions, have
taught false doctrines, and essentially departed from the faith,
while still retaining their ecclesiastical connexions unaltered.
Now these, according to Paul's rule, were not only cursed of
God, but ought to be regarded by men as having no connexion
with the Church, much less any power or authority within it.
And this fatal vice in their official character and ministrations
cannot possibly be cured by any outward advantage, real or
supposed, in point of ordination or church-membership. If
they preach another gospel, they are not of God; if not of
God, they are not of the true Church; if not of the true
Church, they cannot be true ministers-it matters not by whom
they were ordained, or with whom they hold communion. It
seems, then, that this test is either inclusive or exclusive of all
others; that is to say, that others are of value only so far as
they agree with this, and become worthlcss when they diverge
from it.
The test of apostolical teaching thus established by Paul is
clearly recognized by John in his second Epistle. "FcTr many
deceivers are entered into the world, who confess not that Jesus
Christ is come in the flesh." (ver. 7.) This was, of course,
"another gospel." The Apostle therefore adds, "This is a
deceiver and an Antichrist; look to yourselves, thatv we lose
not those things which we have wrought, but that we receive a
full reward." (ver. 8.) In like manner Paul seemed to fear that
the fruit of his labours in Galatia might be lost. (Gal. iv. 11.)
But how does John lay down his rule of discrimination? "Whosoever transgresseth and abideth not in the doctrine of Christ,
hath not God; he that abideth in the doctrine of Christ, he
hath both the Father and the Son." (ver. 9.) Here is no allusion to a want of outward calls, and ordinations, and successions,
but the primary test, failing which all others must be insufficient,
is made to consist in uniformity of doctrine. And that this
was not meant to be without effect in practice, is sufficiently
apparent from what follows. " If there come any unto you, and
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