to the whole body of Disciples; i.e. the Church. For, even if it be the Church that has the power of ordination committed to it, still it exercises it through the Bishops as its organs; and the question recurs, how has the Presbytery in this or that country obtained the power? The Church certainly has from the first committed it to the Bishops, and has never resumed it; and the Bishops have no where committed it to the Presbytery, who therefore cannot be in possession of it.
However, it is merely for argument sake that I make this allowance, as to the meaning of the text in Matt. xxviii. At the same time, let it be observed what force is added to the argument for the Apostolic Succession, by the acknowledged existence in Scripture of the doctrine of a standing Church, or permanent Body Corporate for spiritual purposes. For, if Scripture has formed all Christians into one continuous community through all ages, (which I do not here prove,) it is but according to the same analogy, that the Ministerial Office should be vested in an Order, propagated from age to age, on a principle of succession. And, if we proceed to considerations of utility and expedience, it is plain, that, according to our notions, it is more necessary that a Minister should be perpetuated by a fixed law, than that the community of Christians should be, which can scarcely be considered to be vested with any powers, such as to require the visible authority which a Succession supplies.
W. KING, PRINTER, ST. CLEMENT'S, OXFORD.
