seems most expedient to every person for the time being. So for my own satisfaction, and hoping for God's blessing on my endeavour, I resolved to search the matter out for myself as well as I could. My plan was this. First to see what was said on the subject in the Church Prayer Book, and then to compare this with the Scriptures; and if, after all, I could not satisfy myself, I should have taken the liberty of consulting you, Sir, if I had been here, or Mr. who was the minister at where I

came from."

"Yours was a good plan" I said; "but I suppose you had forgotten that the chief part of the Church Services which relate to these subjects, is not contained in the Prayer Books which we commonly use."

"I was aware of that," he answered, "but my wife's father had been clerk of parish, and it so happened that the churchwarden had given him a large Prayer Book in which all the Ordination Services were quite perfect, though the book was ancient and in some parts very ragged. This book my wife brought with her when we came here, and indeed she values it very highly on account of her poor father having used it for so many years. Thus you see, Sir, with the Bible and Prayer Book, and, (as I hoped,) God's blessing on my labours, I was not, as you may say, unfurnished for the work."

"Indeed, Richard, you were not," I replied.

"Well then," he proceeded, “I first observed, that the Church is very particular in not allowing any administration of the Sacraments, or any public service of ALMIGHTY GOD to take place, except when there is one of her ministers to guide and take the lead in the solemnity. Thus not only in the administration of Baptism, and of the LORD's Supper, but in the daily Morning and Evening Prayers, in the public Catechizing of Children, in the Solemnization of Marriage, in the Visitation of the Sick, and in the Burial of the Dead ;-in all these cases the Christian congregation is never supposed complete, nor the service perfect, unless there be also present a minister authorized to lead the devotions of the people. And yet I also observed that neither minister nor people, not even with the leave of the Bishop himself, had power

or authority given them to alter or vary from the Rules set down in the Prayer Book. And often have I thought how well it would be if Ministers and people too would be more careful to keep to the rules."

"Yes," said I, "it is too true; we are all to blame."

"But," he proceeded, taking a small Prayer Book out of his pocket, "the question I had next to ask was,-who are meant by these ministers so often referred to in the Church Service. To this question I found a general answer in the Twenty-third Twenty-sixth, and Thirty-sixth Articles; where the judgment of the Church is thus plainly given."

"1st. That it is not lawful for any man to take upon him the office of public preaching, or ministering the Sacraments in the Congregation, before he be lawfully called and sent to execute the same.'

"2ndly. That those are lawfully called and sent, who are chosen and called to the work by men who have public authority given them in the Congregation to call and send Ministers into the LORD's vineyard.'

"3rdly. 'That though sometimes evil men may have chief authority in the Ministration of the Word and Sacraments; yet, forasmuch, as they do not the same in their own name but in CHRIST'S, and do minister by His commission and authority, we may use their ministry with full hope of God's blessing.'

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4thly. That whosoever are consecrated and ordained according to the Rites there prescribed, are rightly, orderly, and lawfully consecrated and ordained.'

"But here, Sir, I will take occasion to ask you whether it would not have been better, instead of calling the second order of Ministers Priests, to have used the word which is frequently found in the New Testament applied to them, "Elders," or Presbyters."

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"Why," I said, "I have no doubt the wise and good men who framed the Prayer Book had a good reason for retaining the title of Priests. But in truth it is one of the very words you mentioned, only somewhat shortened by our forefathers in their

pronunciation of it-Presbyter was made Prester, and that by degrees became Prest or Priest."

'That," said he "is very remarkable, and proves that we ought to enquire before we find fault. But to go on with what I was saying-I next proceeded to read over, and I assure you, Sir, I did it with great care, the three Services in our great Prayer Book-namely, for Consecration of Bishops, Ordaining of Priests, and Making of Deacons. And I must confess to you that I could not but greatly admire them; and at the same time feel much astonishment at two considerations which they brought to my mind."

"What were they, Richard?" I enquired.

"The one was," he said, "to think that after such a solemn dedication to the ministry, there should be such a thing as a careless or a wicked Clergyman. And yet, Sir, is it not also astonishing, that after such a solemn dedication of ourselves as we all make to God in Baptism, there should be such a thing as a careless or a wicked Christian?"

"So it is," I said, "when we judge others we condemn ourselves. But what was the other ground of your surprise?"

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'Why it was this; that there should be any doubt what the opinion of the Church is respecting the Christian Ministry. Comparing the Ordination Service with the Liturgy and Articles, it seems to me quite clear, that in the judgment of the Church, none can show themselves duly authorized Ministers of CHRIST, who do not belong to one or other of the three orders, of Bishops, Priests, or Deacons.

"But, said I to myself, other Churches have erred, why may not this then be the misfortune of the Church of England also? and this very opinion may be one of her errors. You see then, Sir, the next thing I had to do was to consult the Scriptures on the subject, and (if it be not too bold in such a one as I to say so) to try the Prayer Book by the Bible."

"Your method was the best possible," I said. "But, if you please do not use the expression, the Church of England, but the Church in England."

Why indeed, Sir," said he, "in the present state of things

perhaps it would be more proper. But to proceed with my enquiry. I first observed that in the history of the Jews, as contained in the Old Testament, as well as in that of Christians in the New, the ALMIGHTY seems almost or quite always to have communicated His will to mankind through some chosen Minister; some one, whether it were angel or man, who could give suitable evidence of the authority by which he spoke or acted. But there seemed to me to be this great difference between Jews and Christians, in this as in other cases; that in the Jews' religion, all the rules and regulations were set down so plainly and distinctly, that no one could mistake their meaning; for instance, in the Levitical laws concerning the priesthood; of what family and tribe the Priest and High Priest should be, what their respective duties, and what their dress, &c. Whereas in the Christian religion, the rules and regulations, however important, and even necessary, are yet not so exactly set down. And I remember hearing a very good and wise clergyman say in a sermon at Church, that this is probably what St. James means, when he calls the Gospel a Law of Liberty;' namely, that its rules and directions are not so plainly set down,-on purpose that Christians might have freer space, (I remember that was his expression,) and opportunity to exercise their faith and love for their Redeemer. And I have sometimes thought myself, that what St. Paul says about the difference between walking by faith and by sight, seems to suit the different cases of Jews and Christians. They walked by sight, we must walk by faith; and faith in this world we are told, can see but as through a glass darkly."

"It seems so," I said.

He proceeded.

"With this view I went on to examine the New Testament, expecting to find therein some general instruction respecting the institution and authority of Ministers in the Christian Church. But I did not expect that these rules should be as particular and distinct as those on the same subject in the Old Testament, any more than I should expect to find a command to Christians to observe the LORD's Day set down as distinctly as the command to observe the Sabbath was set down for the Jews. And yet,

Sir, I suppose all will agree, that no one who wilfully neglects the LORD's Day can be a true Christian."

"There are strange opinions now afloat," said I: "and if many despise the LORD's Ministers, it is no wonder if many also despise the LORD's Day."

"Indeed, Sir," said he, "it is not to be wondered at. But to go on with my statement. On carefully perusing the New Testament history, I remarked that our LORD did not grant ministerial authority to His disciples in general, but first to twelve, and then to seventy; that of those twelve, one was among the wickedest of mankind, and that our LORD knew (St. John vi. 64. xiii. 18.) his character when he appointed him; and possibly some of those seventy also might be unworthy persons; that our LORD, just before His departure, gave what may be called a fresh commission to His apostles, which they should act upon after His ascension; that after that event the twelve Apostles were the leading persons in the Christian Church, having under them two orders or degrees, viz. Bishops (sometimes called Elders) and Deacons ; that this threefold division of Ministers in the Church lasted as far as the New Testament history reaches, the Apostles having set men over different Churches with Apostolical authority, to preside during their absence, and to succeed them after their decease. This sufficiently appears from places in St. Paul's Epistles to Timothy and Titus."

But I

"Do you remember any of the passages?" I asked him. "I cannot," he said, "call to mind chapter and verse. have with me a little paper of memorandums which I use at the school, and which, if it be not too much trouble, I will thank you to look at."

The paper was as follows:-for I thought it well to copy what he had written into my pocket memorandum-book.

It appears that Timothy had authority at Ephesus to check false or unedifying Teachers. 1 Tim. i. 3, 4;—to select persons proper to be ordained Bishops, iii. 1-7;-and also Deacons, iii. 8—13.

That he should have particular regard to the Elders who rule well, v. 17. That he should be cautious of receiving accusations against Elders. v. 19. That if any [Elders] were convicted, it was his duty to reprimand them publicly. v. 20.