JESUS did fhould be written, every one, the world itself could not contain the books that fhould be written;" thereby giving us to understand, that the hiftories written by the Apoftles furnish but a very fhort abstract of our SAVIOUR's life and converfation, by no means fufficient to qualify the reader to form a minute and circumftantial jndgment, with respect to any particular transaction recorded.

Upon the fubject before us, for inftance, we have no information but what, is derived from the mere recital of the fact; that our SAVIOUR did, after his refurrection, deliver a commiffion to his eleven dif ciples, relative to the government of his church. The manner in which this commiffion was to be carried into effect, is to be ascertained by the fubfequent practice of the Apoftles; which doubtlefs conformed to the direction they had received from their Divine Master. For it is not to be fuppofed, that our SAVIOUR would fail to accompany the delivery of fo important a commiffion with all the information neceffary for the parties entrusted with it. Indeed it fhould feem, as if this were one of the principal objects our SAVIOUR had in view, in remaining fo long upon earth after his refurrection; fince we are exprefsly told, that he employed that

time in speaking of the things "pertaining to the kingdom of GOD." Acts i. 3. If the Apostles have not recorded the directions which accompanied the delivery of their commiffion, we are not from thence warranted to conclude, that no directions were given; but that they were judged unneceffary to be particularized; for this reafon, it may be, because the government of the Christian church was to correfpond with that of the Jewish. For the Jewish and Chriftian church are to be confidered, not fo much different establishments, as two editions (if we may fo fay) of the fame church of GOD; the former conftituting, as it were, the ground-plan upon which the latter has been built.

Indeed, as the œconomy of man's falvation forms one complete whole, it is but to be expected, that there should be an uniformity in its several parts; although the modern Chriftian, by confining his attention to one particular part of the Divine difpenfation, is thereby unqualified to trace the refemblance between them.

If God, then, thought proper Himself to regulate the service of the Jewish church, by the express appointment of those who were to bear office in it, it is reasonable to fuppofe, that He would adopt a

fimilar plan in the Christian church. Nor is it to be imagined, that He who did all things with regularity and order; who in his own perfon paid a delicate regard to the ordinances of the old difpenfation, which were to be done away; fhould leave the affairs of his new church only in an irregular and diforderly condition.

The history of the Chriftian church proves that He has not done fo; it being taken for granted, that the practice of the Apostles, in the execution of their commiffion, will be admitted as authority fufficient to establish this fact. The Apostles, we are told, did not enter upon the discharge of their commiffion, till they had received the promise of the Father, in the gift of the Holy Ghost. "They were commanded to tarry in Jerufalem till they were endued with power from on high." Luke xxiv. 49. Which power the Apostles actually received at the fubfequent day of Pentecoft; when, according to our SAVIOUR's promife, the Holy Ghost visibly defcended upon them, as their previous qualification for the difcharge of their high office. What form of government, therefore, the Apostles agreed to eftablish in the church, if not exprefsly communicated to them by CHRIST in perfon, must be

confidered as established under the direction of the

Holy Spirit.

Thus, Apoftolical practice, with respect to the government of the church, well ascertained, must in this matter be equivalent to Apoftolical precept with refpect to the doctrine of it; because the Holy Spirit, by whom the Apoftles were directed, and whose office it was to teach them all things neceffary to the well-being of the Chriftian church, would not lead them into error in one cafe more than in the other.

What that form of government was, we shall be at no lofs to determine, if we are difpofed to enquire fairly into the fubject. Indeed, the constitution of the Christian church, as established by the Apostles, may be confidered to be fufficiently notorious from their writings, to render particular proof on the fubject unneceffary.

But did the conclufion upon this matter stand upon lefs firm ground than it really does, or were the language of Scripture in this cafe less clear than it is, the practice of the primitive church furnishes fuch a comment upon it, as muft, we should think, determine the judgment of every unprejudiced man.

It is a known axiom, that every law is beft explained by the subsequent practice. Let this maxim be applied in the present case.

"Be ye followers of me, (fays ST. PAUL in his directions to the church at Corinth) even as I also am of CHRIST. Now I pray you, brethren, that you remember me in all things, and keep the ordinances, as I have delivered them to you." 1 Cor. xi. 1, 2. To every careful reader of the New Teftament, it will evidently appear, that the Apostles were the followers of CHRIST in the adminiftration of his kingdom on earth; no act of power being done by our LORD in the flesh, which was not, at least in fome degree, exercised by the Apoftles after his afcenfion. Their prescribing rules and ordinances for the church, and enforcing them by fuitable punishments; their judging and condemning tranfgreffors, and their pardoning and abfolving penitents; their ordaining minifters, and fuperintending the discharge of their ministerial duty; together with the obedience and attendance paid to the Apostles by the inferior ministers; are circumstances, which prove, that the government of the infant church was in their hands: and that it was managed by them on the plan now distinguished by the word Epifcopal. From Apof tolical authority defcending to Catholic practice, which (as Bishop TAYLOR* has observed)" is the

"Of the Sacred Order of Epifcopacy." Sect. 22.