The governing power and obligation over the flock is essential to the office of a Pastor or Presbyter as instituted by Christ. There is, [Greek: hôs émoige dokei], one flaw in Baxter's plea for his Presbyterian form of Church government, that he uses a metaphor, which, inasmuch as it is but a metaphor, agrees with the thing meant in some points only, as if it were commensurate 'in toto', and virtually identical. Thus, the Presbyter is a shepherd as far as the watchfulness, tenderness, and care, are to be the same in both; but it does not follow that the Presbyter has the same sole power and exclusive right of guidance; and for this reason,--that his flock are not sheep, but men; not of a natural, generic, or even constant inferiority of judgment; but Christians, co-heirs of the promises, and therein of the gifts of the Holy Spirit, and of the interpretation of the Holy Scriptures. How then can they be excluded from a share in Church Government? The words of Christ, if they may be transferred from their immediate application to the Jewish Synagogue, suppose the contrary;--and that highest act of government, the election of the officers and ministers of the Church, was confessedly exercised by the congregations including the Presbyters and Arch-presbyter or Bishop, in the primitive Church. The question, therefore, is:--Is a national Church, established by law, compatible with Christianity? If so, as Baxter held, the representatives (King, Lords, and Commons,) are or may be representatives of the whole people as Christians as well as civil subjects;--and their voice will then be the voice of the Church, which every individual, as an individual, themselves as individuals, and, 'a fortiori', the officers and administrators appointed by them, are bound to obey at the risk of excommunication, against which there would be no appeal, but to the heavenly Cæsar, the Lord and Head of the universal Church. But whether as the accredited representatives and plenipotentiaries of the national Church, they can avail themselves of their conjoint but distinct character, as temporal legislators, to superadd corporal or civil penalties to the spiritual sentence in points peculiar to Christianity, as heretical opinions, Church ceremonies, and the like, thus destroying 'discipline', even as wood is destroyed by combination with fire;--this is a new and difficult question, which yet Baxter and the Presbyterian divines, and the Puritans of that age in general, not only answered affirmatively, but most zealously, not to say furiously, affirmed with anathemas to the assertors of the negative, and spiritual threats to the magistrates neglecting to interpose the temporal sword. In this respect the present Dissenters have the advantage over their earlier predecessors; but on the other hand they utterly evacuate the Scriptural commands against schism; take away all sense and significance from the article respecting the Catholic Church; and in consequence degrade the