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dination, Presbyterian, although as to government Congregational; and they also have had frequent contentions and numerous schisms. So that look where we will, since the Reformation, and we shall find parity the fruitful source of confusion in the church. No government indeed can prevent this altogether. The nature of man is so depraved; he is so much under the sway of pride, and selfishness, and obstinacy, that offences of this sort must come. But some governments, in their very nature, are better calculated to preserve peace, and prevent schism, than others. That appears to me to be strikingly the case with the Episcopal regimen. Look at the Episcopal church in this country, and you will find it one in its form, in its ordination, and in its worship. It is the same in England, in Ireland, in Scotland, and in Sweden and Denmark. What an inestimable advantage is this! If a schism should take place, it is a difficult matter to induce a Bishop to violate the unity of the church. In countries where there is an establishment, it scarcely ever occurs; and even where there is no establishment, the degradation and loss of character that ensue, and the almost impracticability of preserving the succession, are deterring circumstances. But among Presbyterians these things are continually occurring. A turbulent man can at any time make a schism, and as there is not the least difficulty with respect to ordination, a Presbytery of some sort or other being easily formed, the circum

stance which is attended with so much difficulty to Episcopalians, who are disposed to be schismatical, is not attended with the slightest inconvenience to Presbyterian schismatics. They may be schismatics, and Presbyterians still. But when Episcopalians are guilty of schism, they scarcely ever retain that character, but in almost every instance have recourse to ordination by Presbyters. This is not an imaginary advantage which the Episcopal regimen possesses. Look at the Episcopal churches throughout the world, and it will be found to be a matter of fact, that where Episcopacy is abandoned, there schisms and sects spring up like mushrooms. When, in the seventeenth century, that Apostolical regimen was abolished in England, upwards of sixty different sects, according to Edwards, a Presbyterian divine, distracted that unhappy country. But as soon as Episcopacy was restored, they gradually died away, and left behind them but five or six of the more decent and sober kind. In Scotland too, it was pretty much in the same way. As soon as Melvil got his favourite Geneva platform introduced, schisms began, and they have not ended to.... this day; and what is more, never will, as long as parity prevails.

When we attend to the operations of our own minds, we find them almost intuitively admitting the expediency of superior ranks in communities of every kind. What has always been the common sentiment, and the common practice of the world,

must be correct. In matters of taste, in moral principles, and in political science, it is allowed to be so. Why is nature, and the common sense of mankind, to be violated in the government of the Christian church? We do not cease to be men as soon as we become Christians. There is enough of pride, ambition, and perverseness, in both priests and people, to need all those checks which the wisdom of ages has found necessary, to preserve peace and harmony in religious communities. History is uniform in her report upon this subject. The religion of the Patriarchs, of the Jews, of the Greeks and Romans, of the Persians, of the Egyptians, of the Druids, of the Mahometans, in short, of every nation that deserves to be so called, had its superior and inferior priests; and we know, that in one instance the Almighty expressly enjoined this gradation. If, then, the common sense of mankind be considered as a sure test of truth; if the experience of ages has sanctioned imparity in the ministers of religion, if God himself expressed his approbation of it, by establishing it among his peculiar people, the Jews, we may very reasonably conclude, that Jesus Christ would not act in direct opposition to the voice of nature, to the common sense of mankind, and to the example set him by his heavenly Father. And when we add to these analogical and a priori arguments, the accumulated evidence that has been adduced in proof of the fact, I see not what there is wanting to convince an unprejudiced mind, that VOL. II. Z

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Episcopacy is an Apostolical and divine institu

tion.

One more letter, Sir, and I shall take my leave of this subject for the present.

LETTER XXI.

REV. SIR,

You go on in the same strain of unqualified invective against Bishops; not recollecting that every thing with which you charge them, may be retorted upon Presbytery in a tenfold degree. You say, "If we examine the history of any Episcopal church on earth, we shall find it exhibiting, to say the least, as large a share of heresy, contention, and schism, as any which bears the Presbyterian form; and, what is more, we shall ever find the Prelates themselves quite as forward as any others in scenes of violence and outrage."

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These charges could not have proceeded from a proper motive. If they were even well founded, they ought not to have been advanced. Religion can derive no benefit from criminations of this kind, nor did your argument require the introduction of the subject. I fear you were not under the influence of your usual meekness of spirit, when you committed to paper several passages in your book. With an appearance of much candor and moderation, every how and then expressions drop from your pen, which show that all is not right. I am sorry to

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