cution, in an enemy's country, where ordination could not be obtained; but it affords no authority for such conduct in a settled and peaceable state of the Christian Church. Why is it necessary that a Church should now copy the example of the apostles, as to government?

A Church must be formed after some model, and we have no right to deviate from the model given us in the New Testament, except in such matters as are now impracticable.

Do the Scriptures give any directions on this subject?
The apostle Paul says,

Walk so as ye have us for an ensample. Phil. iii. 17.

And his example as a superintendent of the Christian Church calls for imitation, as well as his private life. Is it a proof that the government of a Church is right when God blesses the labours of her ministers ?

No. Errors to a certain degree are not inconsistent with success: but there can be no excuse for wilful neglect of a divine command; and we should remember,

These ought ye to have done, and not to leave the other undone. Matt. xxiii. 23.

Besides, we cannot tell what injury religion may sustain, in course of time, by departing from that order which God has established; and we have no right, by leaning to our own understandings, to do evil that good may come. But are there not good men of most religious persuasions?

Yes. But we shall not be excused in any neglect or error by pleading the example of others-Let God be true, and every man a liar. It is not our business to condemn others who profess to follow the Scriptures as their guide.

ON THE LITURGY.

How long have those short prayers, called Collects, been used in the Christian Church, which are appointed to be used in the Protestant Episcopal Church?

Not less than one thousand three hundred years. What instances have we in Scripture, of forms of prayer or praise being used?

The ancient Jews always used precomposed forms in their synagogues; and as our Lord regularly attended at

bishops, each presiding over his own district, though subject to a general synod of bishops and presbyters.

The apostles and elders came together for to consider of this matter. Acts xv. 6.

They delivered them the decrees for to keep, that were ordained of the apostles and elders. Acts xvi. 4.

What further account have we of the order of the Church after the death of the apostles ?

We learn from the writings of men who lived in the times of the apostles, Clement, afterwards Bishop of Rome, who is mentioned in Phil. iv. 3; Polycarp, who was Bishop of Smyrna, and a disciple of St. John; and Ignatius, Bishop of Antioch, that immediately after the death of the apostles, there was, in every Church, a superior officer, called a bishop, and other two orders of priests and dea

cons.

Was this order generally received in the primitive Church?

The threefold distinction of bishops, priests, and deacons, was acknowledged, and was scarcely called in question for one thousand five hundred years after the death of Christ; nor was there any Christian church without a bishop during that time. Besides, if this order was not established by the apostles, it could not have been afterwards introduced without being noticed in history.

Is the personal holiness of a man a sufficient warrant for his taking the office of a minister of Christ?

The minute directions which the apostle Paul gave to Timothy and Titus, to enable them to make a right choice of the persons whom they were commissioned to ordain for the ministry, must have been unnecessary, if persons, upon presumption of their own holiness, or other qualifications, might, consistently with the appointed order of the Christian Church, take upon themselves the office of ministers.

But are we not informed, that after the martyrdom of Stephen, Saul made havoc of the Church, entering into every house, and haling men and women, committed them to prison. Therefore, they that were scattered abroad, went everywhere preaching the word? Acts viii. 1. 4.

This example would undoubtedly be a warrant to pri

cution, in an enemy's country, where ordination could not be obtained; but it affords no authority for such conduct in a settled and peaceable state of the Christian Church.

Why is it necessary that a Church should now copy the example of the apostles, as to government ?

A Church must be formed after some model, and we have no right to deviate from the model given us in the New Testament, except in such matters as are now impracticable.

Do the Scriptures give any directions on this subject?

The apostle Paul says,

Walk so as ye have us for an ensample. Phil. iii. 17.

And his example as a superintendent of the Christian Church calls for imitation, as well as his private life. Is it a proof that the government of a Church is right when God blesses the labours of her ministers?

No. Errors to a certain degree are not inconsistent with success: but there can be no excuse for wilful neglect of a divine command; and we should remember,

These ought ye to have done, and not to leave the other undone. Matt. xxiii. 23.

Besides, we cannot tell what injury religion may sustain, in course of time, by departing from that order which God has established; and we have no right, by leaning to our own understandings, to do evil that good may come. But are there not good men of most religious persuasions ?

Yes. But we shall not be excused in any neglect or error by pleading the example of others-Let God be true, and every man a liar. It is not our business to condemn others who profess to follow the Scriptures as their guide.

ON THE LITURGY.

How long have those short prayers, called Collects, been used in the Christian Church, which are appointed to be used in the Protestant Episcopal Church?

Not less than one thousand three hundred years.

What instances have we in Scripture, of forms of prayer or praise being used?

The ancient Jews always used precomposed forms in their synagogues; and as our Lord regularly attended at

bishops, each presiding over his own district, though subject to a general synod of bishops and presbyters.

The apostles and elders came together for to consider of this matter. Acts xv. 6.

They delivered them the decrees for to keep, that were ordained of the apostles and elders. Acts xvi. 4.

What further account have we of the order of the Church after the death of the apostles?

We learn from the writings of men who lived in the times of the apostles, Clement, afterwards Bishop of Rome, who is mentioned in Phil. iv. 3; Polycarp, who was Bishop of Smyrna, and a disciple of St. John; and Ignatius, Bishop of Antioch, that immediately after the death of the apostles, there was, in every Church, a superior officer, called a bishop, and other two orders of priests and dea

cons.

Was this order generally received in the primitive Church?

The threefold distinction of bishops, priests, and deacons, was acknowledged, and was scarcely called in question for one thousand five hundred years after the death of Christ; nor was there any Christian church without a bishop during that time. Besides, if this order was not established by the apostles, it could not have been afterwards introduced without being noticed in history. Is the personal holiness of a man a sufficient warrant for his taking the office of a minister of Christ?

The minute directions which the apostle Paul gave to Timothy and Titus, to enable them to make a right choice of the persons whom they were commissioned to ordain for the ministry, must have been unnecessary, if persons, upon presumption of their own holiness, or other qualifica tions, might, consistently with the appointed order of the Christian Church, take upon themselves the office of ministers.

But are we not informed, that after the martyrdom of Stephen, Saul made havoc of the Church, entering into every house, and haling men and women, committed them to prison. There fore, they that were scattered abroad, went everywhere preaching the word? Acts viii. 1. 4.

This example would undoubtedly be a warrant to pri

cution, in an enemy's country, where ordination could not be obtained; but it affords no authority for such conduct in a settled and peaceable state of the Christian Church. Why is it necessary that a Church should now copy the example of the apostles, as to government?

A Church must be formed after some model, and we have no right to deviate from the model given us in the New Testament, except in such matters as are now impracticable.

Do the Scriptures give any directions on this subject?

The apostle Paul says,

Walk so as ye have us for an ensample. Phil. iii. 17.

And his example as a superintendent of the Christian Church calls for imitation, as well as his private life. Is it a proof that the government of a Church is right when God blesses the labours of her ministers?

No. Errors to a certain degree are not inconsistent with success: but there can be no excuse for wilful neglect of a divine command; and we should remember,

These ought ye to have done, and not to leave the other undone. Matt. xxiii. 23.

Besides, we cannot tell what injury religion may sustain, in course of time, by departing from that order which God has established; and we have no right, by leaning to our own understandings, to do evil that good may come. But are there not good men of most religious persuasions?

Yes. But we shall not be excused in any neglect or error by pleading the example of others-Let God be true, and every man a liar. It is not our business to condemn others who profess to follow the Scriptures as their guide.

ON THE LITURGY.

How long have those short prayers, called Collects, been used in the Christian Church, which are appointed to be used in the Protestant Episcopal Church?

Not less than one thousand three hundred years. What instances have we in Scripture, of forms of prayer or praise being used?

The ancient Jews always used precomposed forms in their synagogues; and as our Lord regularly attended at