church, the utility of her established creed, the advantages of her liturgy and forms of public prayer, the benefits of different gradations in her ministry, the encouragement given by a legal provision to literary acquirements, and to the independent discharge of the ministerial office, her adaptation to the character of our national institutions, and similar topics, have been urged with a force which, if sacred authority cannot be alleged in opposition, appears perfectly conclusive. But the consideration of these and other analogous matters, rather of a political than religious description, do not come within the author's present design, which is simply to review and ponderate the principal evidences which the Scriptures furnish in reference to the nature and constitution of the Christian Church.

2. Whatever weight may be ascribed to other sources of argument, the controversy cannot be decided without an appeal to the Bible; for neither creeds, nor rites, nor forms of church polity ought to be received, unless they are accordant to that unerring standard. It may be presumed, à priori, that the Almighty would not leave the affairs of the Church, in which the eternal interests of men are concerned, without interposition and control. What information, then, has He been pleased to communicate in the volume of inspiration, respecting the outward

form of the spiritual kingdom erected by Christ, its preservation, order, and government? This is the great problem to be solved.

But arguments drawn from Scripture have been objected to, as "irrelevant and inadmissible. The ground of this objection will be perceived, when it is recollected, that arguments from that source can be conclusive only with those who admit the divinity of the Scriptures. Consequently, not with unbelievers;

conse

quently, not with many men who, being citizens, while unfortunately they are unbelievers, will not acknowledge Scripture to be law. In an argument addressed to all classes of the community, it is vain and illogical to cite an authority which some of them do not own1." These are the words of a writer regarded by some as the Caledonian Coryphæus of his party; but what triumph can be achieved by him who refuses to enter the ground upon which the battle is to be fought? The Bible is a divinely authenticated statute-book; and it is preposterous as well as impious to reject that which, whenever it speaks out, at once supersedes every other species of argumentation.

3. As the New Testament contains no systematic digest either of Christian doctrines or Christian morals, we are not to expect to find in it a model of ecclesiastical polity, laid down

1 Dick, Diss. on Church Polity, p. 36.

with all the precision and minuteness of detail. The error of believing that whatever is done without the express direction of the Scriptures is sin, and that, as a perfect revelation of the will of God, they must contain a full and particular description of church government, has been for ever laid prostrate by the vigorous arm of Hooker. On all subjects of religious inquiry they supply general rules, accompanied sometimes with incidental illustrations; but leave to human judgment the application of them to particular cases. It is the same with respect of church polity, which is not minutely delineated by the sun-beam of revelation; but such general principles and occasional directions are afforded as are sufficient to enable believers, by the aid of a pious discretion, to ascertain the Divine mind and will concerning it. These general principles themselves form a faithful guide for the exercise of that discretion; so that a visible church constructed in conformity with, and according to the spirit of, the principles and the directions which the Scriptures afford, is a true Christian Church, is as really Scriptural, as if modelled by the specific enactments of a Levitical law.

What the Apostles did in founding the Christian Church was as much the suggestion of the Holy Spirit, as what they taught; and if they agreed to establish any model of ecclesiastical government, it must be considered as established

by Divine direction. "The example and practice of the Apostles in the erection of churches, in the appointment of officers and rulers, in the directions given for their walking, order, administration of censures, and all other holy things, are a sufficient indication of the mind and will of Christ about them. We do not say that in themselves they are institutions and appointments, but they infallibly declare what is so, or the mind of Christ concerning these things. Nor can this be questioned without a denial of their infallibility, faithfulness, and divine authority". In some things, doubtless, their example may not now be expedient, may not be practicable; yet, even here, in spirit and in principle, it is to be followed, since it descends to us under a Divine warrant, which constrains us to believe that they did what was wisest and best,-what was most agreeable to the design of their Lord and Master in the government of his kingdom. We are moreover enjoined to imitate them. "Be followers together of me," says St. Paul, "and mark (i. e. look at for imitation) them which walk so as ye have us for an example," Phil. iii. 17. "Those things which ye have both learned, and received, and heard, and seen in me, do;" ch. iv. 9. Comp. 1 Cor. iv. 16. xi. 1.; 1 Thess. i. 6.; 1 Pet. v. 3. Precepts so general cannot reasonably be restricted

1 Dr. Owen, vol. xx. p. 93.

to the things pertaining to private conduct, but must apply to the Apostles' proceedings as rulers and superintendants of the Christian Church. In their official capacity they acted by an authority delegated from Christ, and under the immediate influence of the Holy Spirit. What, therefore, they practised and ordained, as well as what they commanded, being by the impulse of the Holy Ghost, must be followed, as far as circumstances permit, by all who take the word of God for their guide. Their example forms a precedent authenticated by Heaven, as sacred and divine as their precepts; and from which, as far as it is applicable to a settled state of the Church, it can never be allowable to depart.

As the sacred Scriptures are an authoritative rule of conduct, whatever directions they contain for the formation of the Church must be binding upon all who acknowledge their divine origin. It matters not whether they are expressly delivered, or only drawn from general laws and principles, from incidental precepts, or apostolical example; they are all equally a sacred testimony. What was written by the pen of inspiration was written for the guidance of all mankind; and, as it is declared by our Lord that his Church shall never cease in the world, it must remain for ever obligatory upon Christians. The several directions carry the impress of perpetuity and universality in their very nature, since there is the very same reason