rity given unto them in the congregation, to call, and send ministers into the Lord's vineyard."

These two propositions appear to have the full sanction both of reason and of Revelation. In any large society of persons united for a common purpose, whether civil or religious, there must obviously be some individuals, in whom will be vested the power and the office of regulating the concerns of that society, and of carrying into effect the measures requisite for the attainment of the objects which it has in view. Upon the selection of these individuals, much will necessarily depend: accordingly, as they may happen to be persons of talent, zeal, and integrity, or as they may be deficient in these respects, the society for which they are so employed, may be expected to flourish or to decay.

The Church is such a society. It is associated for the preservation and diffusion of the true religion; and consequently, for the dissemination of the blessings which will invariably result from the knowledge and prac

• "The second thing which the light of nature dictates, in reference to church government, is, that the society in which men join for the worship of God, be preserved, maintained, and governed in the most convenient manner. Nature, which requires society, doth require government in that society, or else it is no society."—Stilling fleet's Irenicum, p. 85.

tice of religion. Ministers are the persons to whom the business of effecting its purposes is especially committed. They are indispensably requisite for the regulation and due administration of its offices; for the maintenance of its purity; for the propagation and exposition of its doctrines; for the enforcement and illustration of its precepts.

These conclusions are obvious: and, in proof that they are obvious, we may appeal not only to every man's own sense and judgment, but also to the general practice of nations, whether barbarous or enlightened. They have seen the necessity of having persons set apart

"The best system of religion must necessarily either dwindle to nothing or be egregiously corrupted, if it is not perpetually inculcated and explained by a regular and standing ministry." Mosheim Eccles. Hist. by Maclaine. Edit. 1810. vol. i. p. 95.

"It seems to be a general principle extending to all religions, both of ancient and modern times, that certain persons should be appointed exclusively to perform the offices belonging to their respective forms of worship. This has been invariably the case in the different systems of paganism."-Bp. Winton, El.

If it be denied, that the extent of this practice is a proof of its being obviously reasonable, this would only refer its adoption to a still higher authority. The recognition of the same principle by remote nations, and under every variety of form, if not attributed to obvious reasonableness, must be referred to tradition derived from that period, when the dispersion of mankind had not taken place, and the Deity had communicated to man the necessity of a church government, and ministers for the conduct of divine worship, and the maintenance of religion.

to conduct the affairs of their religion, be it

what it may. And we know of few, if any nations, having a religion, without having also their appointed priests.

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It is no less obvious, that the purposes for which ministers are appointed, are more or less likely to be accomplished, in proportion as they are better or worse qualified for their office. As a necessary consequence of this it follows, that the power of selecting and appointing them ought to be vested somewhere. If ministers were to be self-appointed; if every man who fancied himself qualified, were to take upon himself the office of teacher, it is very clear, that the result we might naturally expect, would be the dissemination of false and erroneous doctrines; the perpetual clash of contradiction and dispute. For if teachers were to be self-appointed, who would be the most ready to thrust themselves forward? Who would be the loudest in claiming attention?

' If every man may assume authority to preach and perform holy functions, it is certain religion must fall into disorder, and under contempt. Hotheaded men of warm fancies and voluble tongues, with very little knowledge and discretion, would be apt to thrust themselves on to the teaching and governing others, if they themselves were under no government. This would soon make the public service of God be loathed, and break and dissolve the whole body."-Burnet on the Articles, fourth edit. folio, p. 257.

Would the sober, the discreet, the modest, the cautious, the intelligent? Who is it that usually supposes himself qualified for every office; forms an undue estimate of his powers; thinks of himself "more highly than he ought to think?" Is it not the rash, the presumptuous, the conceited, the ignorant, the enthusiast? These would be the descriptions of men that even the most ordinary observer of human nature must perceive, would predominate, if men were to be judges of their own fitness for the ministry. And from the predominance of such men, what could be expected but the prevalence of strife, error, absurdity, and confusion?

Advancing from reason to the still higher ground of Revelation, we find the conclusions of the former sanctioned and confirmed by the institutions and precepts of the latter. Throughout the Jewish dispensation we find the appointment and maintenance of an established priesthood evidently marked as an object of primary importance. Persons were set aside by God himself for the purposes of ministering in holy things, and of expounding the law to the people. So well is this fact known, that it will be an unnecessary employment to adduce texts in support of it. We find, moreover, that the intrusion of persons

uncalled to this office, was regarded as an offence of no ordinary magnitude; and was visited, as in the case of Korah and his associates, with signal and exemplary tokens of the Divine displeasure. Proceeding from the Jewish to the Christian dispensation, we shall perceive the same principle and the same practice still continued. There it is laid down as a maxim, that "no man taketh this honour unto himself, but he that is called of God, as was Aaron." And this rule is sanctioned by the example of Christ himself. "So also Christ glorified not himself to be made an High Priest, but he that said unto him, Thou art my Son, to-day have I begotten thee." Ministers were regularly and solemnly appointed to preach and explain the word of God: and great attention was paid in selecting them, to their fitness for the office.

The first appointment of Ministers to preach the Gospel was made by our Saviour himself; who selected the twelve apostles, and afterwards the seventy disciples, whom

'The facts relative to the rise and progress of the ministerial office, I have taken from the Bishop of Winchester's Elements of Christian Theology: Article xxiii. In general, indeed, I have not only taken the materials, but have also freely copied the succinct and perspicuous language of this work.