palian. We may conceive the Order of Apostolic Vicars, (so to call it,) increased, till one of them was placed in every village, and took the office of parish priest. I do not say such a measure would be justifiable or pious;—doubtless it would be a departure from the rule of antiquity—but it is conceivable; and it is useful to conceive it, in order to form a clear notion of the Essence of the Church System, and the defective state of those Christian Societies which are separate from the Church Catholic. It is a common answer made to those who are called High Churchmen, to say, that "if God had intended the form of Church Government to be of great consequence. He would have worded His will in this matter more clearly in Scripture." Now enough has already been said to show the irrelevancy of such a remark. We need not deny to the Church the abstract right, (however we may question the propriety,) of altering its own constitution. It is not merely because Episcopacy is a better or more scriptural form than Presbyterianism, (true as this may be in itself,) that Episcopalians are right, and Presbyterians are wrong; but because the Presbyterian Ministers have assumed a power, which was never intrusted to them. They have presumed to exercise the power of ordination, and to perpetuate a succession of ministers, without having, received a commission to do so. This is the plain fact that condemns them; and is a standing condemnation, from which they cannot escape, except by artifices of argument, which will serve equally to protect the self-authorized teacher of religion. If they may ordain without being sent to do so, others may teach and preach without being sent. They hold a middle position, which is untenable as destroying itself; for if Christians can do without Bishops, (i. e. Commissioned Ordainers,) they may do without Commissioned Ministers, (i. e. the Priests and Deacons). If an imposition of hands is necessary to convey one gift, why should it not be to convey another?
1. As to the fact of the Apostolical Succession, i.e. that our present Bishops are the heirs and representatives of the Apostles by successive transmission of the prerogative of being so, this is too notorious to require proof. Every link in the chain is known from St. Peter to our present Metropolitans. Here then I only ask, looking at this plain fact by itself, is there not something of a divine providence in it? can we conceive that this Succession
