Upon the whole, it has now been shown, first, that, in addition to an inward. call, an outward or dination, by imposition of hands, is necessary to the Christian ministry: secondly, that this ordination should be preceded by a judgment, pro nounced by a qualified person, not the candidate, approving of the call as genuine: thirdly, that the early church was episcopal.: fourthly, that the joint powers of judging concerning a call, and of ordination to the ministry, were delivered by Christ to the Apostles, and by the Apostles to the first bishops fifthly, that unity and perpetuity belong to the church of Christ, and that there is a perpetual succession in the Christian ministry: and sixthly, that this succession, which, for the first 1500 years after Christ, comprehended the national clergy of all Christian countries, all being episcopal, has, since that time, been continued

of comforting and edifying one another, that relates solely to private conversation: for the Scriptures, neither by precept nor example, recommend lay preaching. Lay preachers are neither ambassadors nor stewards (1 Cor. iv. 1; and 2 Cor. v. 19). Korah (Numb. xvi.), Uzzah (2 Sam. vi. 6), and Saul (1 Sam. xiii.), were all punished for vaulting into the sacerdotal office. If, then, the violation of the substance be more flagrant than that of the shadow, let not the transgressor think himself secure, because he escapes immediate judgment. The commission is to be expected from the ordainers, who judge of the qualifications, and give the power transmitted from Christ by imposition of hands. For further investigation of this subject, see Barwick and Daubeny.

uninterruptedly and exclusively in the persons of all ministers episcopally ordained *.

We conclude, that the power of judging concerning calls to the ministry, the laying on of hands, and the whole office of ordination, rests with bishops, and with bishops alone, agreeably to the pristine usage of the church, and by the right of an uninterrupted inheritance.

..From this conclusion, it follows immediately and inevitably, as one corollary, that any person not episcopally ordained, is not ordained; as another, that ecclesiastical functions, such as public preaching and the administration of the sacrament, performed by such a person (however God may graciously extend indulgence to good intention), cannot be said to have been performed rightly, efficaciously, and according to the divine law † ; so that, in an ecclesiastical sense, they must be held as altogether null: and as a third, that any congregation of professing Christians, dissenting from the principle of episcopal ordination, cannot be held as members of Christ's visible church.

* This was the early method (Acts, vi. 6, and xiii. 13; 2 Tim. i. 6). It was always appropriated to an order superior to presbyters; and, after the age of the Apostles, it was looked upon as sacrilege for any mere presbyter to pretend to it.

† Ουκ εστιν εξον χώρις σε επισκόπου βαπτίζειν, ετε αγαπην ποιεῖν. Ignatius, Epist. ad Smyr. ch. viii.

The powers of the church of Christ are of a spiritual nature: 1st, That of preaching, which is confined to those who

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VI. Of a true Church, and who are excluded from it.

A true church, a component part of Christ's visible church, we have seen to be a congregation of faithful men, in which the word is preached, and the sacraments are duly administered, by persons rightly, episcopally ordained. By this definition, the Roman Catholic church is not embraced. Prior to its doctrinal corruptions it was, indeed, a true church; but it can now make no pretension to such a title; for the sacraments cannot be pro

have a commission (Rom. x. 14, 15; Luke, iv. 18; Mark, fii. 14, and vi. 7; Matt. xxviii. 19; 1 Tim. iv. 1, 2 and 32). 2dly, That of praying in the congregation (Acts, vi. 4 ; Jarðes, v. 14; Rev. v. 8). 3dly, That of baptism (Matt. xxviii. 19; Acts, ix.). 4thly, That of consecrating the Eucharist (Lukė, xxii. 19); but deacons are not permitted to exercise this function; because only the high priest, and priests of the second order, under the law, could offer sacrifices. 5thly, That of confirmation; reserved, however, to bishops (Acts, viii. 14, 17, and xix. 6). 6thly, That of ordination (John, xvii. 19, and xx. 21): exclusively reserved to the highest order (Acts, vi. 3, 16, and xiv. 23; Titus, i. 5, 9): for to what purpose was Titus left in Crete, and Timothy sent to Ephesus, if presbyters, who were in both places before, had power to ordain? 7thly, That of making canons, as to the outward peace and order of the church (1 Cor. xi. 16). 8thly, That of judging, censuring, and excommunicating offenders (Matt. xvi. 19, and xviii. 15-17; Acts, v. 12; 1 Cor. v. 1; 1 Tim. v. 19; Tit. iii. 10; Rev. ii. 15, 16). 9thly, That of demanding a com petent maintenance from the people (Luke, viii. 2, 3; Matt. x. 9, 10; 2 Thess. iii. 1; 1 Cor. ix. 6). See Potter and Steevens.

nounced " duly administered" where one half of one of them is withheld from the laity. Our definition excludes likewise from the pale of the visible church, both Presbyterians and Independents, since the ministering persons in their respective congregations are not rightly, or episcopally ordained. We dare not, we cannot affirm, with confidence, that they are members of the churchspoken of in Scripture, against which the gates of hell shall not prevail (Matt. xvi. 18); that church, "for which Christ gave himself, that he might present it to himself a glorious church, not having spot or wrinkle, or any such thing" (Ephes. v. 23-28); that church to which Jesus Christ adds daily such as shall be saved (Acts, ii. 47).

Pursuing an authorized highway to heaven, we cannot assure those brethren who go not along with us, that their by-paths will certainly lead them thither. Lead thither they may; sincerely do we hope they will; but we have no written sanction for speaking of them with stronger confidence. Denizens of the new Jerusalem by charter, we pretend not to determine absolutely, that no act of special favour will extend the like privilege to professors varying from us in opinion: but we have received no sealed authority from the King to grant them the freedom of the city. To employ a phrase, not the less significant or excellent because it has been derided and despised, we leave them to the uncovenanted mercies of God.

We inquire, not with pride or severity, what shall become of others. We follow our Lord and Master in the way which we know to be safe, Let others pursue their own way. We cannot say they are right, but we bid them God speed on their journey*.

VII. On the Distinction betwixt a true and a legal Church.

We will next advert briefly to the distinction betwixt a true and a legal church.

A legal church is a church established by the law of the land. A church may be true, yet not legal, as episcopacy is in Scotland; or legal without being true, as is the kirk in the same country. In England, episcopacy is both a true and legal church

Sincerity in any profession is not sufficient: for a MaBometan or Pagan may be sincere. Yet though we believe that there is no positive security out of the ark, we pretend not that all who are in it shall be certainly saved. Ham was delivered from the flood, yet afterwards accursed as a repre bate."-JONES ON THE CHURCH.

† See Claggett in Answer to Manby, and Ward's Queries; Barwick, p. 97; Turner on Ecclesiast. Authority, 1717; Brett's Independ. of Church on State, 1717; Synge's Constit. of the British Church, 1728; Burgess's Catechism of Christ and his Church. bevidner ov In a country like Scotland, where a church is legal though is not true, the friends of episcopacy ought to rest satisfied with Christian toleration: they have no right to set aside the authority of the civil magistrate; fair persuasion they may exercise, but must avoid rebellious contention, for they are enjoined to

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