The church received her constitution in the commission given to the apostolic body with whom she is one and identical, and the law or revealed word in the reception of it by the apostles. Being one and identical body with them, she has received what they received, and knows what they knew, is taught what they were taught, understands it in the same sense that they did, and has the same authority to interpret and declare it that they had. If they were commissioned to teach all nations to observe all things whatsoever our Lord commanded them, she is commissioned in their commission to do the same. If he promised them his efficacious presence and assistance to the consummation of the world, he made the promise to her; if he made Peter the prince of the apostles, the father and teacher of all Christians, and gave him plenary authority to feed, rule, and govern the universal church, he made the successor of Peter the visible head of the church, and gave him the same authority. The church, being the apostolic body persisting through all times, knows what the apostles received, knows therefore both her own constitution and the law deposited with her, and is as competent to judge of them as the apostles were, and has full authority to interpret and declare both, and it is to her, as to the supreme court of a nation, to judge what they are, and to define her constitution, jurisdiction, and powers. The objection which many make to this conclusion arises from their confounding the authority of the church to interpret and define the law--and, as a part of the law, her own constitution, jurisdiction, and powers or functions--with the authority to make the law: a mistake like that of confounding the supreme court of the United States with Congress. The church, like the court or the supreme executive, may make her own rules and orders--what are called the orders and rules of court, for the purpose of carrying out the intent of the law--but she no more makes the law than does the civil court make the law under which it is constituted, and which it administers. God alone is the lawgiver or lawmaker, and his revealed word is the law--the law for the human reason and will, and which binds all men in thought, word, and deed. We want no church, as the supreme judge of the law, to tell us this, for it is a dictamen of reason itself. It is the revealed word of God, which again is only his will, the will of the supreme Lawgiver--that is the law under which the church is constituted, and which she guards, interprets, and declares, whenever a question of law arises. She does not make the law; she keeps, interprets, declares, and defends or vindicates it. Even with only human wisdom, she can no more make the law, or declare that to be law which is not, than the supreme civil court can declare that to be civil law which is not civil law. The objection, therefore, is not well taken.