That outward ordination is essential to the existence of the Church, and, of course, to all covenanted title to mercy. This conclusion it is utterly impossible to evade. Outward ordination, then, lies at the foundation equally of the Episcopal and of the Presbyterial creed; in each of these creeds it is made the only REGULAR AND APPOINTED CHANNEL through which remission of sin and eternal life are to be obtained. Hence for the one society to inveigh against the stress laid by the other upon communion with the visible Church must ever be the extreme of inconsistency.

In what, then, do Episcopalians and Presbyterians differ on the subject in question?

highest order the

They, of course, ordination is valid

They differ, simply, as to the tribunal in which the power of ordination is lodged. Episcopalians maintain that the great Head of the Church instituted a.ministry consisting of distinct and subordinate orders; giving to the exclusive power of ordaining. go on to the conclusion, that only when performed by the highest order of the ministry; such ordination alone possessing the sanction of Divine authority. Presbyterians maintain that the great Head of the Church instituted a ministry upon the footing of equality; rendering ordination the work of a Presbytery. They, of course, go on to the conclusion, that ordination performed by a Presbytery is alone valid; such ordination alone being stamped with the authority of God. In short-Episcopalians say, that Episcopal ordination is the divinely instituted mode;

-Presbyterians say, that Presbyterial ordination is that mode.

It is true, Presbyterians are obliged to admit the Episcopal Church to be a real Church of Christ; but they take care to protest against what they call her corruptions, and to admit her to be a real Church only in consideration of what they call her Presbyterial features. The very thing, which, in her own view, gives her the character of a Church, they represent as an invention of the great adversary. So much virtue, however, do they suppose to reside in Presbyterianism, that wherever they regard it as only substantially existing, they consider all impurities and corruptions as cured; and, without hesitation, acknowledge the character of Church to be possessed. But the Greek Christians they excommunicate at once; and for no earthly reason, saving that they ordain by the imposition of hands of a SINGLE CLERGYMAN, instead of ordaining by the imposition of hands of a PRESBYTERY.

The two societies, then, lay equal stress upon the rite of outward ordination; differing only as to the tribunal by which it is to be performed. Each society insists upon its own mode of ordination as of exclusive validity. So far Episcopalians and Presbyterians would seem to attach precisely equal value to what may be called matters of External Order.

But I proceed to state some facts, at which the reader, if the subject be new to him, will, probably, be not a little surprised,

The error of carrying points of External Order too far has ever been a sectarian error. It is an unquestionable fact, that Presbyterians, on this subject, go much beyond their Episcopal brethren. Thus, not content with representing their own particular method of ordination as essential to the existence of the Church, and to all covenanted title to salvation, they openly tell us, that the whole frame of their ecclesiastical government is set forth in Scripture, and is of DIVINE AND UN

ALTERABLE OBLIGATION.

"It is lawful and agreeable to the word of God, that the Church be governed by several sorts of assemblies, which are composed of pastors and other elders, and are CONGREGATIONAL, CLASSICAL, and SYNODICAL. The government of the Church, by these several sorts of assemblies, in a just subordination, is called PRESBYTERIAL CHURCH GoVERNMENT; and is the true and only form of government which the Lord Jesus Christ hath prescribed in his word."* "The Synod do solemnly receive the form of Presbyterial Church government, prepared by the Assembly of Divines at Westminster, as being in substance the only form of government which the Lord Jesus hath prescribed to his Church."+

But let the Westminster Divines speak for themselves. "Christ hath instituted a government, and governors ecclesiastical in the Church." "It is lawful and agreeable to the word of God that the

Constitution and Standards of the Associate Reformed Church, in North-America, p. 474, 5. † Ibid, p. 472.

Church be governed by several sorts of assemblies, which are Congregational, Classical, and Synodical." "The Scripture doth hold out a Presbytery in a Church-A Presbytery consisteth of ministers of the word, &c." "The Scripture

doth hold out another sort of assemblies for the government of the Church, which we call Synodical."*

Thus, then, the whole frame of Presbyterial Church government, consisting of Congregational, Classical, and Synodical assemblies, in just subordination to each other, is declared to be drawn out in Scripture, and so placed upon the ground of divine institution. The society to which you belong, it is well known, have taken the Westminster Divines as their guides, with respect both to doctrine, and government; in fact, your Confession of Faith, and your Articles of Government, you expressly tell us, were drawn up by those Divines. Accordingly, upon recurring to your standards, I find the following unequivo al declaration: "We hold it to be expedient, agreeable to Scripture, and the practice of the primitive Christians, that the Church be governed by Congregational, Presbyterial, and Synodical assemblies."+

Let me refer you, for a moment, to your own letters. "The Presbyterial form of Church government is, in the New Testament, distinctly

*The form of Presbyterial Church government agreed upon by the assembly of divines at Westminster, with commissioners from the Church of Scotland.

Form of Government, chap. vii. sect. 1.

pourtrayed." "This is the truly primitive and apostolic form."* "Christians, in all ages, are bound to make the apostolic order of the Church, with respect to the ministry, as well as other points, the model, as far as possible, of all their ecclesiastical arrangements."+

It is, then, the Presbyterial doctrine, that the Lord Jesus hath prescribed a particular form of government to his Church; that this form consists of Congregational, Classical, and Synodical assemblies, in a just subordination; that it is binding in all places, and throughout all time.

In short, Presbyterial government is prescribed by a divine law; habitual disobedience to any of the divine laws will exclude from the kingdom of Heaven:-it follows, that habitual disobedience to Presbyterial government will exclude from that kingdom. Thus the whole Episcopal Church, throughout the world, whether Protestant, Greek, or Papal; all classes of dissenters, Congregationalists, Independents, Methodists, Baptists, Quakers; in a word, all societies, not Presbyterially constituted, unless they can plead unavoidable ignorance, or involuntary error in their excuse, are consigned to perdition.

This is the express language of the Christian's Magazine; indeed, it must be the language of all who believe that there is a God, and that he has prescribed laws for the government of his creatures. A merciful God will, doubtless, make allowance for error. Still, it is true, as a general rule, that habitual disobedience to any of the divine laws will exclude from the kingdom of Heaven. Such is the declaration of Scripture" whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." James ii, 10.