one of its branches. There are a few, but very few, exceptions; as, for instance, in the Epistle to the Ephesians, where it is said that Christ gave himself for it, "that he might present it to himself a glorious Church, not having spot or wrinkle or any such thing." Here evidently the Apostle alludes to some prospective condition of the Church; because it is certain that not even one individual member of the Church upon earth, is, on this side the grave, so perfectly sinless: indeed, we daily confess our sinfulness. This perfect holiness, therefore, can be ascribed only to the Church triumphant; as in the Epistle to the Hebrews, where the heavenly Jerusalem is spoken of as "the general assembly and Church of the first-born which are written in heaven. . . . the spirits of just men made perfect"." And it is a glorious picture which the Apostle here presents to the eye of faith. It is an encouraging thought, to dwell on the prospect of the Church triumphant in heaven, purged of all its earthly impurities, glorified, sanctified wholly, and joined in everlasting union with Christ, its head-its members gathered from every region under heaven;

1 Eph. v. 26, 27.

2 Heb. xii. 22.

gathered, perhaps, from other worlds besides our own. "Who can count the dust of Jacob, or the number of the fourth part of Israel?" Far too vast for the scope of our vision is God's universal Church! It may be likened to the heavenly host, of which we behold some few bright stars shining upon our hemisphere; while many more are hidden from our sight; besides the countless multitudes which shed their light on other systems, and roll in their appointed orbits far beyond our mortal ken!

But, manifestly, this perfect and triumphant Church is not that of which the Scriptures generally speak. It cannot be that Church-at least that condition of the Church-which is liable to persecution and vexation; which is to be to us "the pillar and ground of the truth," which we are bidden to hear, and warned that we despise not nor vex by schism.

The visible Church of Christ upon earth will be best discerned by viewing its origin and history. The formation of the Christian Church, and its progress down to the present time, are plain historical events. Our Lord commissioned his Apostles to preach the gospel to all mankind, and as many as believed were admitted to His Church by baptism, and thereby became

entitled to all those privileges, upon the right use of which their eventual salvation depended.

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By one Spirit (says St. Paul) are we all baptized into one body'."

In order to admit continually new members. to the Church, and to minister to them in holy things, the Apostles instituted a threefold order of priesthood, each having its various functions for the edification of the Christian body.

Such was the simple constitution of the Apostolic Church of Christ. It was an organized society or brotherhood, endowed with great and glorious privileges, consisting of duly baptized Christians and duly ordained ministers2. Such it has continued from the time of the Apostles to the present: and such, we doubt not, it will continue (for we have God's own promise) even to the end of the world.

Of this associated and visible body we speak when we profess our belief in "one Catholic and Apostolic Church." It is called "one," because it is essentially indivisible; "Catholic or universal," because it embraces, or desires to embrace, the whole world; "Apostolic," because it was

11 Cor. xii. 13.

2 See Bingham's Antiquities, book i. chap. iii.

founded by the Apostles, retains the Apostolical succession of ministers, and continues in the Apostles' doctrine and fellowship. It is also called in the Apostles' creed "holy;" not on account of its absolute holiness, but because it has received many great and holy privileges, even as Jerusalem was called the "holy city," notwithstanding the sinfulness of many of its inhabitants. In truth, the visible Church upon earth is a net, which encloses all manner of fishes, both good and bad; or a field, in which the wheat and the tares grow up together, and are not to be separated till the great day of harvest.

It is one of the fundamental principles in the gospel, that there must be no schism or division in the body of the Church. No crime is more reprehended in Scripture than the sin of rending the body of the Church. And this, no doubt, is the reason why we find so prominent a place occupied in the ancient creeds by the doctrine of the "one Catholic and Apostolic Church."

RIDLEY.

The account which you give of the scriptural doctrine is clear and obvious. Does the testimony of the ancient Church confirm this view?

HERBERT.

It does most strictly. For several centuries a perfect unity was preserved in the Church, and all who caused division were excommunicated.

But, it appears to me, that the account given in the Acts of the Apostles is so perfectly clear and convincing, that, if I were arguing with one who doubted the doctrine, I should be contented to rest the case solely on Scripture. And with regard to yourself, I would prefer that you should direct your mind to the scriptural account of the formation of the Church; and I have not the least doubt that you will be convinced that the description which I have given you is correct 1."

1 For fuller information on this important subject, see Hooker's Ecclesiastical Polity, book iii.; and Pearson on the Creed, article "Holy Catholic Church." See also Mr. Palmer's admirable "Treatise on the Church," lately published.