its economy became gradually interwoven with the civil government of the country; when the purity and propagation of its faith were left to the ordinary expedients of human instruction and an authentic Scripture; when persecution and indigence were to be succeeded by legal security and public provision-clandestine and precarious op portunities of hearing the word and communica ting in the rites of Christianity, by stationary pastors and appropri ted seasons, as well as places, of religious worship and resort: I say, the situa tion of the Christian community was so different in the infant and adult state of Christianity, that the highest inconvenience would have followed from establishing a precise constitution which was to be obligatory upon both: the same disposition of affairs which was most commodious and conducive to edification in the one, becoming probably impracticable under the circumstances, or altogether inadequate to the wants, of the other.

What farther recommends the forbearance observable in this part of the Christian institution; is the consideration, that as Christianity solicited admission into every country of the world, it cau tiously refrained from interfering with the muni cipal regulations or civil condition of any. Neg. ligent of every view, but what related to the delivery

But though all things are lawful, all things are not expedient. If we concede to other churches the Christian legality of their constitution, so long as Christian worship and instruction are competently provided for, we may be allowed to maintain the advantage of our own, upon principles which all parties acknowledge-considerations of public utility We may be allowed to contend, that whilst we imitate, so far as a great disparity of circumstances permits, the example, and what we apprehend to be the order, of the apostolic age, our church and ministry are interior to none in the great object of their institution, their suitableness to promote and uphold the profession, knowledge, and influence, of pure Christianity. The separation of a particular order of men, for the work of the ministry-the reserving to these exclusively, the conduct of public worship and the preaching of the word-the distribution of the country into districts, and the assigning of each district to the care and charge of its proper pastor -lastly, the appointment to the clergy of a maintenance independent of the caprice of their congregation, are measures of ecclesiastical policy which have been adopted by every national estab lishment of Christianity in the world. Concerning these points there exists no controversy. The chief article of regulation upon which the judg ment of some protestant churches dissents from ours is, that whilst they have established a perfect parity among their clergy, we prefer a distinction of orders in the church, not only as recommended by the usage of the purest times, but as better calculated to promote, what all churches must desire, the credit and efficacy of the sacerdotal office.

The force and truth of this last consideration I will endeavour to evince.

First, The body of the clergy in common every regular society, must necessarily some internal provision for the governm correction of its members. Where a die of orders is not acknowledged, this gove

can only be administered by synods and assemblies because the supposition of equality forbids the delegation of authority to single persons. Now, although it may be requisite to consult and collect the opinions of a community, in the momentous deliberations which ought to precede the establishment of those public laws by which it is to be bound; yet in every society the execution of these laws, the current and ordinary affairs of its gov ernment, are better managed by fewer hands. To commit personal questions to public debate, to re fer every case and character which requires ani. madversion to the suffrages and examination of a numerous assembly, what is it, but to feed and to perpetuate contention, to supply materials for endless altercation, and opportunities for the indulgence of concealed enmity and private prejudi ces? The complaint of ages testifies, with how much inflammation. and how little equity, ecclesiastical conventions have conducted their proceedings; how apt intrigue has ever been to pervenquiry, and clamour to confound discussion. or may be the other benefits of equality, best secured by subordination. And if consideration of moment in every socie of peculiar importance to the clergy. s of Peace, ministers of charity and of reon to the world, that constitution surely their office and character which has a y to engage them in contests and disputes ne another.

ondly, the appointment of various orders in aurch may be considered as the stationing of of religion in the various ranks of civil stinctions of the clergy ought, in some correspond with the distinctions of in order to supply each class of the a clergy of their own level and deth whom they may live and associate of equality. This reason is not imagi nificant. The usefulness of a virtu informed clergy consists neither

wholly nor principally in their public preaching, or the stated functions of their order. It is from the example and in the society of such persons, that the requisites which prepare the mind for the reception of virtue and knowledge, a taste for serious reflection and discourse, habits of thought and reasoning, a veneration for the laws and awful truths of Christianity, a disposition to inquire, and a solicitude to learn, are best gained: at least, the decency of deportment, the sobriety of manners and conversation, the learning, the gravity, which usually accompany the clerical character, insensibly diffuse their influence over every company into which they are admitted. Is it of no importance to provide friends and companions of this character for the superior as well as for the mid-1 dle order of the community? Is it flattery, to say, that the manners and society of higher life would suffer some depravation, from the loss of so many men of liberal habits and education, as at present, by occupying elevated stations in the church, are entitled to be received into its number? This intercourse would cease, if the clergy were reduced to a level with one another, and, of consequence, with the inferior part of the community. These distinctions, whilst they prevail, must be complied with. How much soever the moralist may despise, or the divine overlook, the discriminations of rank, which the rules or prejudices of modern life have introduced into society; when we have the world to instruct and to deal with, we must take and treat it as it is, not as the wishes or the speculations of philosophy would represent it to our view. When we describe the public as peculiarly interested in every thing which affects, though but remotely the character of the great and powerful, it is not that the soul of the rich man is more precious than the salvation of the poor. but because his virtues and his vices have a considerable and extensive effect.

Thirdly, They who behold the privile emoluments of the superior clergy with

these great departments. And of honours be approved in other mployment, why should not the lity of ours be upheld by the same

ch and splendid situations in the een justly regarded as prizes held ersons of good hopes and ingenuous o enter into its service. The value of t may be the same, but the allurement reater, where opulent shares are reeward the success of a few, than where, equal partition of the fund, all indeed ntly provided for, but no one can hopes beyond a penurious mediocence and situation. It is certainly of hat young men of promising abili aged to engage in the ministry of herwise, our profession will be comse of every other. None will be take the fortune of their liyes