To these inquiries one clear answer suggests itself, from which, it is presumed, no voice will

ever contracts its definition and dimensions, savours not less of bigotry and intolerance. And this difficulty increases, when we ponder on the consequences of limiting the visible church within the bounds of episcopacy; of contracting the hemisphere to a cynosure. We derive this vital spark, this essence of unity, this bond of communion, from the church, of Rome, a corrupted origin, And it is evident from our acknowledging as valid the orders of its apostate clergy, that we have a still stronger affinity towards that church, a church, which we accuse of sacrilege, in stealing from the people the half of one sacrament; of idolatry, in the worship of saints and images; and of blasphemy, in praying to the mother of God; than to other bodies of professing Christians, who hold a doctrine nearly as pure as our own: thus making the form, rather than the faith, the constituent and vital principle of a church.. This opinion supposes a charm, a secret virtue, by which, to state an extreme case, a vicious minister of the church of England can confer something necessary to salvation, as a sacrą. ment is ; while the same office, performed by a pious sectae rist, who has in his heart devoted himself to God, is an ab. solute nullity. Further, it is so natural for good men, in cha rity, to distrust their own principles, that even they who believe the sacraments null when performed unepiscopally, are averse from all rebaptization. It is likewise natural to revolt at the idea of excluding whole congregations, nay whole nations of Christian believers, from the pale of the visible church; and this for an error in opinion-a defect in judgment. "Absit ut ego tam ferrei pectoris sim, ut ob ejusmodi (i. e. episcopatûs) defectum, aliquas earum à communione nostrâ abscindendas credam; aut eas nulla vere ac valida sacramenta ha bere, adeoque vix Christianos esse pronuntiem*.'

Wake's Letter to Le Clerc.

dissent. The church of Christ consists of all the elect people of God, or of all those who shall be

To these objections several replies may be made. 1st, With regard to the doctrine ef exclusion, both Roman Catholics and Presbyterians, holding their respective churches to be the visible church, stand on the same grounds with the most rigid Episcopalians. 2dly, Truth is sacred and immutable; and must be received, whatever inconveniences attend its reception. 3dly, In regard to episcopacy, as being derived from Rome: what is pure is in this case extracted from what is corrupted, having remained uncontaminated in the midst of these corruptions; and is not as a shoot generated by a vitiated parent stock. 4th, As to the administration of the sacrament by vicious hands, we answer, that the treasure is contained in earthen vessels; while our 26th Article affirms that the unworthiness of n ministers hinders not the effect of the sacraments. 5thly, The unwillingness to rebaptize is not universal; we would rebaptize if the former baptism had been administered by a midwife; or if it were the inward baptism of a Quaker and as to the admission of our fallibility in other cases, that is a charity which even the church of Rome partakes with us. 6thly, To revert to the issuing of our church from a corrupted channel: Did not Christianity issue from the Jewish church, which was corrupted, and yet the church of God? 7thly, Nor ought we to be startled in asserting the exclusive power of some to do what others cannot do; since, among the Jews, the power of the ministry was confined to a single tribe; and any who interfered with their sacred functions were put to death.

+ See Hooker, b. iii. ch. 1; and Daubeny's Guide, p. 61.

It is remarkable, indeed, that both in the time of Edward VI. &c. and at present, the practical consequences have rendered men afraid of acting up fully to their conviction. Even in the beginning of the Reformation children were not rebaptized; though logically it might seem to follow from the principle contended for, that they had not been baptized at all. James, at Hampton Court, said he was averse from all rebaptization.

saved, of what nation soever; nay, I will be bold to add, of what creed soever, from the commencement to the end of the world*. If, therefore, we possessed any means of ascertaining what persons composed this blessed company of the elect, the argument would here be at an end. But since man cannot keep pace with the prescience of the Creator, and is incompetent, is forbidden, to judge the hearts of his brethren-we must lay aside this distinction for the present life, under the title of Christ's INVISIBLE church † ;. and in making mention of the general, or Catholic church, must estimate and describe it so far only as our limited understandings are able to reach; that is, by the criterion of perceptible signs and properties, Thus our 19th Article terms the church, the VISIBLE church. We can determine, generally, under the guidance of Scripture, what is strictly essential to the church; we can point out, certain qualifications that are indispensable towards constituting any body of professing Christians, members of the visible Catholic church of Christ.

Some writers draw a distinction between the Catholic church, and the church universal; holding the latter to comprehend all societies of professed Christians whatever. This Barwick justly terms an improper sense of the word, p. 150. -Hickes's Letters, i. 96.-Hawerden's Charity and Truth,. p. 19, 1809.

+ See Hooker, b. iii. ch. 1.-Wicked men may belong to the visible church, who may be excluded from the church mystical; and a line is also to be drawn betwixt the visible pure and the visible corrupt.

III. Agreeably to this view, the requisites of the visible church, or of any particular portion of its members, are, 1st, A congregation of faithful men*, or of men holding salvation to be alone by faith in Christ, and worshipping agreeably to that belief; and, 2dly, Pure preaching of the word of God, together with right administration of the sacraments, both performed according to Christ's ordinance, that is, as he directed ; as well as by men rightly ordained, or lawfully called and sent. Thus the bond of union in the Catholic church of Christ, is agreement in the essentials of faith, worship, and discipline.

In support of the first requisite, it may suffice to cite that passage which affirms (Acts, iv. 12), that there is salvation in none other name under heaven, save that of Jesus Christ alone. By this requisite, let it be remarked by the way, the Socinians, who disbelieve the merits of Christ's propitiatory and vicarial sacrifice, are necessarily excluded from the visible church.

The second requisite of Christ's visible church involves the question, What is a lawful call? or,

* Congregation and church were synonymous, when the Articles were drawn up.-Brett, Divine Right of Episcopacy. + See 19th Article.-Scott's Christian Life.-Sherlock's Defence of Stillingfleet, p. 137.-Bingham's Antiq. book 6. chap. iii. and xvi. chap. xvii. -Sherlock against Fairfax, tit. iii. 44.-Field of the Church, p. 31, SO.-Kettlewell's Works, i. 679.-Sherlock's Discourse on the Notes of the Catholic Church. Preservative against Popery, 3 vols. folio.

What is right ordination? The reply to be contended for, is, Episcopal ordination solely*: and if we can make good this point, we exclude from the visible church all denominations of Christians whose ministers are not episcopally ordained. We are justified in pronouncing them sects, and in accusing them of schism; for in their congregations, neither is the word preached, nor are the sacraments administered, according to Christ's ordinance, or by mẹn lawfully called and sent.

Let it be observed, however, that in excluding from the pale of the visible church, the conscientious dissenter upon principle; principle, established on the basis of impartial investigation, unfeigned humility, patient study, and the best exercise of a cool and sound judgment; we would by no means be understood as pronouncing against him an anathema; as debarring him, in opinion, from the inheritance of salvation. We presume to deal around us no such bolts. We charitably hope, we believe and pray, that the schism of such an individual may be numbered with his errors of judgment, or blotted out amongst his trespasses of infirmity. Yet, guided as we are by Scripture, we cannot, while on earth, conscientiously unite with him in communion: because we possess no authority for compromising our belief

* See Brett's Church Government, and Divine Right of Episcopacy.-Potter on Church Government.-Skinner's Primitive Order. Blondell's Apologia.-Drury's Answer to Boyse.