Christian ministry? If we may believe the advocates of uninterrupted succession, the monsters of impiety and profligacy, who, at different times, filled the papal chair, and the seats of bishops, of which characters the pages of ecclesiastical history are full-were the true and genuine successors of the apostles; while thousands of the most learned, pious, devoted, and exemplary divines that ever lived-men of whom the world was not worthy-were mere impious intruders on functions to which they had no legitimate introduction, and all their ecclesiastical acts so many impious nullities! Can these claims be admitted without rebellion against the King of Zion? This question will soon be decided by a tribunal more impartial and unerring than any that this divided and selfish world can furnish.

CHAPTER X.

PRACTICAL INFLUENCE OF PRELACY-CONCLUDING REMARKS.

THE practical influence of any doctrine, has been generally considered as a good test of its truth. "By their fruits ye shall know them," is a rule which applies to principles as well as to men. Let us apply this rule to the case before us. If prelacy be of exclusive and unalterable divine right; if it be so essential, that there is no true church, no authorized ministry, no valid ordinances without it; if Episcopal churches alone are in covenant with Christ, in the appointed road to heaven, and warranted to hope in the promises of God, then we may reasonably expect and demand, that all churches of this denomination, should display more of the Spirit of Christ than any other classes of professing Christians. The blessing of God, is, beyond all question, most likely to attend those institutions which are most agreeable to his will. But we may go further. All who believe the Bible will acknowledge that there is more religion in the church, than out of it; more of the image and love of the Redeemer among his covenanted people, than among those who are aliens from the commonwealth of Israel, and strangers to the covenant of promise. To deny this, would be to call in question every promise which the King of Zion has made to his people, and every advantage of union with him as their Head. Now if all non-episcopal societies are to be con

sidered as mere uncommanded associations, which have nothing to do with the church of Christ; and, if union with that church is a privilege which belongs to Episcopalians alone, then those who believe this doctrine, are bound, on every Christian principle, to show, that Episcopal churches contain within their bosom more pure and undefiled religion, more harmony, more love for the truth as it is in Jesus, more universal holiness of heart and of life, than any, or than all other religious denominations. But is this in fact the case? Will the friends of prelacy undertake to show, that they alone give this evidence that they belong to Christ? Will they even undertake to show, that Episcopalians exhibit in a pre-eminent degree, this practical testimony, that they are the chosen generation, the peculiar people, who are purified by the blood, and quickened by the Spirit of the Redeemer?

The efficacy of Episcopal government in securing the unity of the church, in guarding against schiзm, and in promoting harmony and peace, has been much celebrated. But is there such a peculiar and benign efficacy in that form of ecclesiastical order? I am willing to refer the decision of this question to any man who is acquainted with ecclesiastical history. If we consult Eusebius, he will present us with a picture of the violence, the strife, and the divisions among bishops, and among different portions of the church, through their means, which is enough to make a Christian weep. If we consult Gregory Nazianzen, he will tell us, in language before quoted, hat prelacy "has caused many fruitless conflicts and bruises, has cast many into the pit, and carried away multitudes to the place of the goats." If we examine

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the history of any Episcopal church on earth, we shall find it exhibiting, to say the least, as large a share of heresy, contention, and schism, as any which bears the Presbyterian form; and, what is more, we shall ever find the prelates themselves quite as forward as any others, in scenes of violence and outrage. The Episcopal professor Whitaker had no high opinion of the benign effects of prelacy, when he declared that if this form of government was introduced as a remedy against schism "the remedy was worse than the disease." "The first express attempt," says the learned Dr. Owen, "to corrupt and divide a church, made from within itself, was that in the church of Jerusalem, made by Thebulis, because Simon Cleopas was chosen bishop, and he was refused. The same rise had the schisms of the Novatians and Donatists, the heresies of Arius and others." short, the animosities and divisions in the church of Christ, which have taken their rise from the contending interests, the lawless ambition, and the indecent strife of diocesan bishops, are so numerous, that history is full of them; and so disgusting to every mind imbued with the spirit of Christianity, that it would give pain even to an opponent to dwell upon the subject. But further; do we not all know Episcopal churches, at the present day, in which all varieties of theological creeds are received, from the purest orthodoxy, down to the most blasphemous heresies, and that by all ranks of their clergy, as well as their lay members? Is this that unity of the spirit of which the Scriptures speak? Is this that unity which constitutes men one body in Christ, and which will prepare them for the more sublime and perfect union of the church triumphant above?

Again; if the Episcopal church alone is in communion with Christ; if she possesses the only authorized ministry, and the only valid ordinances; then we have a right to expect that she will pre-eminently display the purifying effects of these peculiar privileges. For if the Christian ministry and ordinances were given to edify the body of Christ, and are the great instruments which God does, in fact, employ for this purpose, as both Presbyterians and Episcopalians concur in believing; then we must suppose that more, much more, of their sacred influence will appear among those who possess these precious gifts, than among those who possess them not. To suppose that an invalid ministry and ordinances will be, in general, as useful in their effects, as those which are valid, is to surrender one of the most important distinctions between truth and error; between divinely appointed observances, and the commandments of men. To suppose that those who are in a state of habitual alienation from God, and rebellion against him, should be as humble, penitent, believing, and obedient; as much distinguished for love to God and love to man as those who are "fellow citizens with the saints and of the household of God," is to suppose that there is no profit in being in the church rather than the world.

Do we, then, actually find in Episcopal churches more real and vital religion, than in other churches? Do we actually find among them more of the image of Christ; more attachment to evangelical truth; more faithful preaching of Jesus Christ, and him crucified; more brotherly love; more pure and holy living; more care to avoid a sinful conformity to the world; more vigorous and scriptural discipline; more