other hand than the Redeemer's. Like either of the other two, were it lost, no man could restore it. Were the word of God to be lost and forgotten, none among the sons of men could supply the want. In like manner, when the channel is interrupted through which the Divine commission flows, none among the sons of men can renew the commission to act as an ambassador for Christ. It must, then, be a great error to suppose, that men who never received power to transmit this commission, can empower others to act in Christ's stead; and it is not less foolish to suppose, that any length of time, or number of hands through which it passes, can render that commission valid which at first was assumed without the Redeemer's authority. It is God only who can proclaim the glad tidings of pardon and peace to the world, or instruct men how to prepare for heaven. Hence the reason of the Apostle's question, "How can they preach unless they be sent?" Men must be sent, to be in Christ's stead beseeching the children of Adam to be reconciled to God, and exhorting the members of the Christian Church to the practice of every thing pure, lovely, and of good report. They must be sent, to offer the sacrifice of praise and thanksgiving, in the name of the congregation, and to perform all the other offices, which none but the

great High-Priest of our profession, or His representative, has a right to do. They must be sent, to "set in order the things that are wanting" in the Church, and to "ordain" men for the Ministry, and to "command and teacha" all things tending to the regulation of the household of God. This constantly tends to remind the world of the great merits of the Redeemer, and of the total inability of man, either to obtain instruction in righteousness, or to offer acceptable service, or to promote the great work of salvation, in any degree, but through the power and authority of Him, Who is the Way, the Truth, and the Life; and Who alone can bring us into the presence of the Father. It is God only who can instruct men in the great truths of revelation. Hence the Apostle's question concerning those who prophesy or teach in God's name, "How can they preach except they be sent?" It is God only who can draw men to Him, receive them into covenant with Himself, and bestow upon them the blessings procured by the atonement made for them by the great High-Priest of our profession. Hence the saying of the same Apostle, "No man taketh the honour of the Priesthood unto himself." It is God only who can rule as

z Tit. i. 5.

b Rom. x. 15.

a 1 Tim. iv. 11.

• Heb. v. 4.

King for ever, and govern all things in His Church. Hence our blessed Lord's revelation, that all power was given to Him, and that He would be with His servants always, and thus give efficacy to all that they should do in His name. They have therefore erred, who suppose that they have a right to act without a commission handed down from Christ in a visible manner, from age to age, and without interruption from the Apostles, who received the commission from our Lord immediately before His ascension.

d St. Matt. xxviii. 18.

e St. John xx. 23.

f In reference to this very subject, it is a remarkable fact, that the celebrated John Calvin has left his most awful curse in such terms as to rest on the heads of the greater part of his disciples. His words are these: "If they would give us such a hierarchy, in which the Bishops have such a pre-eminence, as that they do not refuse to be subject to Christ, and to depend upon Him as their only head, and refer all to Him; then I will confess, that they are worthy of all curses, if any such shall be found, who will not reverence it, and submit themselves to it, with the utmost obedience." (De Necessitate Reformandæ Ecclesiæ, p. 60. ed. Amst.) In reference to this dreadful malediction, Dr. Chapman expresses the sentiments of Episcopalians, when he says, "For my own part, strong Episcopalian as I am, let me assure you, that I could not feel myself justified in using this last expression, I could not find in my heart to apply it to our present dissenting brethren; although Calvin, contemplating the very circumstances in which they are now placed, did not hesitate to adopt it." (Vide Sermons on the Ministry, &c. Serm. VII.) "We find," says the Rev. Francis Fulford, "that at Geneva, the seat of Calvin's labours, after a gradual declension of

Q. But do you think it possible, that a poor and erring mortal can in any sense represent the Divine Presence in the visible Church?

A. I am told "that God hath chosen the foolish things of the world to confound the wise, and the weak things of the world to confound the things that are mighty, &c. that no flesh should glory in His presence." And this is truly exemplified in all the marks of the Church. The Divine will is made known to the world in a way which man would never in all probability have anticipated; the Divine assistance is communicated by such simple means, as sets the wisdom of man completely at nought; and, in like manner, the Divine Presence is represented in the Church by ambassadors, who, to human eyes, are wholly unworthy of the honour.

many years, the Church has now, it appears, sunk down to the very lowest standard of doctrine consistent with nominal Christianity. The Trinity, the Atonement, the Incarnation of the Son of God, are, or were lately, absolutely proscribed by authority as topics of preaching in the congregations there considered orthodox. Could such a downfal so easily have taken place, had not the authority of the primitive Church, as a Witness and Interpreter of Holy Writ, been intentionally disparaged from the beginning, and private, that is to say, popular and fashionable judgment, set up instead, for Presbyterian purposes? Episcopal sway, appealing, as it must, to antiquity, was surely just the thing needed to watch and check that evil leaven before it had spread so far." (Introd. to a Course of Plain Serm. pp. 41, 42.)

g 1 Cor. i. 27.

But it is thus that God proves the faith of His servants; thus that He teaches them not to look to the outward means, but to remember Him alone, who can give efficacy to these means. The wisdom of God is manifest in this. Were the means splendid and noble, as their purpose would warrant, they could not be found in the world; and were they found, the minds of men would rest on the creature, and forget the Creator; the outward elements would usurp the honour due to Him who gives them effect. The language of St. Paul establishes this doctrine : "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of ush." I believe, then, that were man glorious as the highest seraph in heaven, he would still be at an infinite distance from dignity adequate to represent the presence of the Infinite and the Eternal. On the other hand, when I recollect that, in the merciful work of human redemption, God graciously condescends to stoop to man, in order that man may eventually be exalted to God; when I remember, that the Son of God was found in the fashion of man, in order that man might be enabled to put on the image of God; I can see nothing inconsistent with the wonderful character of this great scheme, in the appointment of a humble child of sinful Adam as

2 Cor. iv. 7.