must therefore, in its nature be a society manifest

to all men. and refuse to hear it, but they cannot do even this, unless they know where it is to be found. The Church of Christ then is a visible institution, capable of being seen and known by all.

Some may slight it, and dispute it,

In the next place, this Church is in no sense derived from this world. It is not the work of man; nor can it possibly be so. The distinctive nature of it is, through the whole scriptures, laid in its opposition to the world. Of the world Christ said to his disciples, "Ye know it hated me before it hated you." The apostle St. Paul, speaking of mankind, before translated into the kingdom of Christ, describes them as " aliens and strangers from the covenant of promise, having no hope, and without God in the world;" but after translated, as " children of the kingdom of Christ." Indeed the Church* is so named because it is called or chosen out of the world. Until it is so called out of the world, it hath no being. But it cannot call itself, any more than a man can bring himself into existence. Our christian calling is therefore as truly the work of God, and as

Ecclesia, called or chosen.

much independent of ourselves, as our natural birth. In other words, Christ founded his own Church and perpetuates it by his own power and authority. Further, the Church must have orders in it for the work of the ministry; but no man can ordain himself, neither can he (of himself) ordain another, because no man can give what he hath not. "How shall they preach," saith the scripture, unless they be sent? And again, no man taketh this honor to himself, but he that is called of God, as was Aaron," Nay, even "Christ glorified not himself to be made an high priest, but he that said unto him, thou art my son, this day have I begotten thee," So that in no sense can Christians be made by man's authority. They must be made by that power which Christ gave to his Church, that power with which the Redeemer of the world clothed his apostles, and which has descended in the line of their successors. As his Church is visible, so is his authority conveyed by visible instruments; and unless thus conveyed, it cannot be had. And again, Sir, this Church is not of the world, because it must have power, without which it can do nothing to any effect:-but in it, there is no power but of God. In other words, no man can act in the name

of God, but by God's appointment. No ambassador ever sent himself, or took upon him to sign and seal treaties and covenants without being sent—that is, without receiving authority from an higher power so to do. The act, so far from being lawful, would be treasonable. Nothing therefore can be plainer, than that the Church neither is, nor can be, from man. It is no human institution; and as it acts under God, if it act at all, it must act by his authority and appointment. It is thus properly called the Church of God, and mankind might as reasonably presume to make God's world, as to make God's Church.

Layman Primus. Before the Rev. gentleman proceeds Sir, I wish to ask him a single question for information, as some of his arguments go directly to condemn the practice of many of our congregations. The question I ask is this-If a community of people form themselves into a society, choose a man who feels himself to be call ed of God. appoint him to the priesthood themselves, and he administer the sacraments of the Gospel to them, will not they be a Church of Christ, and he a regular priest of the living God?

P. Primus. I shall answer this gentleman Sir,

in the fear of God, and according to the tenor of

his word. My answer then is, that they would be no more a regular Church, nor he any more God's minister, than a band of soldiers who should without authority, embody and organize themselves, and appoint a general to command them, would be an army of the United States. For if Christ the Redeemer of the world, the Son of God, took not upon himself the priesthood until commissioned by the Almighty Father-if his apostles acted not until they were empowered, if their successors stirred not their hand in the Holy work, until clothed with apostolic authority, (and that this was the case, the scriptures expressly declare) how can we, how dare we, call him a minister of Christ who derives his authority from his equals, who have no authority to give; and how call that community of people a Church, who have never submitted to that authority, viz. the authority of Christ, which alone can call them out of the world?

Some among us, my friends, (I wish to say it with all deference, but I must clear my conscience from the crime of temporizing)-some a-" mong us my friends, have erred in this respect. Some think they can make their own religion,

of God, but by God's appointment. No ambassador ever sent himself, or took upon him to sign and seal treaties and covenants without being sent—that is, without receiving authority from an higher power so to do. The act, so far from being lawful, would be treasonable. Nothing therefore can be plainer, than that the Church neither is, nor can be, from man. It is no human institution; and as it acts under God, if it act at all, it must act by his authority and appointment. It is thus properly called the Church of God, and mankind might as reasonably presume to make God's world, as to make God's Church.

Layman Primus. Before the Rev. gentleman proceeds Sir, I wish to ask him a single question for information, as some of his arguments go directly to condemn the practice of many of our congregations. The question I ask is this-If a community of people form themselves into a society, choose a man who feels himself to be called of God. appoint him to the priesthood themselves, and he administer the sacraments of the Gospel to them, will not they be a Church of Christ, and he a regular priest of the living God?

P. Primus. I shall answer this gentleman Sir,