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LETTER IV.

SIR,

IN my last letter I took some notice of your division of Episcopal writers; in doing which, I was naturally lead to animadvert, a little, on the latter part of your work, where you profess to set forth the testimony of the reformers, and the concessions of eminent Episcopalians. The detail into which I entered, is necessarily, brief; although, I fear, it may have fatigued the attention of the reader.

It appears, from what I have said, that no reliance can be placed on the statement which you give of the opinions of others.*

You pay an exclusive attention to detached passages; thus sanctioning the practice of deistical writers in their most insidious attacks upon the system of revelation.

You avail yourself of verbal distinctions by which the uninformed reader may be imposed upon.

You introduce eminent prelates, as placing Episcopacy upon the footing of human appointment, who have asserted its divine institution in terms as explicit as language can supply.

You represent other Prelates, as admitting Episcopal and Presbyterial ordination to be equally valid, who have writ ten professed treatises to prove the divine right of diocesan

It was to shew this, simply, that I entered into an examination of your division of Episcopal writers; noticing, cursorily, some other parts of your book intimately connected with this division. To give a minute answer to the whole of these parts of your per formance would require a work of no small size. The subject will, probably, be fully entered into in the subsequent addresses with which I may trouble you.

Episcopacy, and who expressly say that ordination, by presbyters, is good, only where ordination, by Bishops, cannot, possibly, be had.

I have presented, also, a short view of the opinions, and proceedings, of the reformers. Those illustrious men never confounded Episcopacy with papacy; rejecting the latter as an invention of Satan, while they either adopted the former, or lamented the necessity of their situation, which precluded them from obtaining it, as the greatest of their misfortunes. In England, Denmark, and Sweden, the Episcopal succession was preserved. In those Lutheran churches which could not, as they supposed, procure the succession, the forms of Episcopal government were, nevertheless retained. And the reformers, who adopted the Presbyterial plan, hesitated not to justify themselves on the ground of necessity; admitting Episcopacy to be of Apostolic institution; lamenting the loss of it as a great defect, for the removal of which, they prayed, and labored, with unaffected zeal. Such is the state of the fact.

The whole Christian world Episcopal until Calvin reared the church of Geneva; and Calvin, in rearing that church, acknowledged that he was departing from the primitive discipline. He offered, in a letter to Edward VI. to have Bishops, as in England; and the scheme was defeated by Bonner and Gardiner, two Papists, who dreaded nothing so much as an union of Protestants under the Apostolic constitution of the ministry. He declared that he could not obtain the Episcopal hierarchy of the church of England; strongly denouncing all who would not submit to it, where it could be procured, as guilty of the foulest crime. The same language is held by his successor Beza; and, even down to the time of the synod of Dort, we find the reformed church of Holland admitting the Apostolic institution Episcopacy without the smallest reserve.

See then how the matter stands !

The whole Christian world Episcopal to the time of the reformation. Not a single church, constructed upon Presbyterial principles, to be discovered, until that period, in all the records of history.* "We require you to find out but one church, upon the face of the whole earth, that hath been

* The societies of the Waldenses are represented, by Dr. M. to have been constructed upon Presbyterian principles. Let him at

ordered by your discipline, or hath not been ordered by ours, that is to say, by Episcopal regiment, since the time that the blessed Apostles were here conversant." Hooker.

When the reformation commenced, ecclesiastical government was made a subject of close, and jealous investigation. This was necessary for the purpose of destroying the supremacy of the Pope. The Bishops, generally, sided with him, and supported his pretensions. There must, therefore, have been every disposition, in the reformers of the continent, to class the papacy, and Episcopacy, together. But no such thing. Episcopacy is, every where, recognized as a primitive institution.

Had Luther and Calvin been Bishops, when they entered upon the business of reformation, Presbyterial ordination would have been as unknown to us, as to the Christians of the primitive times.* But a supposed necessity was yielded to, and an irregular course of conduct pursued. This gradually changed the views and feelings of many of the

tend to Mosheim, upon whose authority he places so high value. "The government of the church was committed by the Waldenses to Bishops, Presbyters, and Deacons; for they acknowledged that these three ecclesiastical orders were instituted by Christ himself." vol. III, p. 12€

* Luther and Melancthon, acknowledged the obligation of Episcopacy; excusing their departure from it on the ground of necessity. This shall be shewn hereafter. But why continue to cite particular instances. The reformers, universally, admitted the apostolic claims of the Episcopal constitution. Even the first Puritans, Doct. Robertson tells us, expressly, entertained, no scruples with respect to the lawfulness of Episcopal government.* Ah! The clamor against it is the result of zeal beyond knowledge; springing out of those turbulent passions which schism and opposition seldom fail to enkindle in the heart. The furious hatred of infant baptism, and the furious hatred of Episcopacy, proceed from exactly the same sort of cause.

* Robertson's America, vol. IV, p. 259, 260. The account, which this learned historian gives of the ideas, on the subject of the ministry, that prevailed at the commencement of the reformation in England, is as opposite to your account, as one thing can be to another. I shall have occasion, hereafter, to introduce him to your notice.

continental reformers; thus laying the foundation of a schism in the church that has destroyed half the blessings which the reformation promised to bestow.

I say nothing further on this part of the subject at present; reserving the more full examination of it to a future address.

I have now arrived at your four general presumptions ; but, previously to entering upon them, I think it necessary to say something, relative to the CHURCH, Considered as a VISIBLE SOCIETY, instituted by Christ and his Apostles, and placed, by them, under a particular constitution, calculated to promote the great object for which it was established. This is the more requisite; your work being of a nature to banish all ideas of the church, as a regular and public institution, out of the minds of your readers. The fanatics, who ridicule all form and order, in the ministry, as beggarly elements, tending to check the genuine operations of the Spirit, may thank you for your publication; but consistent Presbyterians must regard you, I think, as one of the most incautious advocates that ever entered the lists of controversy. You have completely given up the cause which you profess to defend; surrendering the principles of your society to those wild declaimers who denounce all positive institutions as unworthy the attention of men enjoying a direct communication with the divine fountain.* Very different is the course pursued by your coadjutor Doctor Mason.† He

I admit that Doctor M. does not always talk in the way here represented. But he very frequently talks so; and the fanatic will easily oblige him to give up the principles of his society, or confess that he is entirely inconsistent with himself, and his reasoning good for nothing. In fact, Doctor M. at one time, makes Presbyterial ordination essential to all covenanted title to salvation; at another, he destroys the visible church, its ministry and ordinances, from the very foundation. This has been already shewn; but it shall be shewn more fully before I conclude.

In what is here said of Doctor Mason, I must, certainly, except the exclusive stress which he lays upon faith; making it an all comprehensive principle of christian perfection. The first and second numbers of the Christian's Magazine are, most conclusively, replied to, by the Rev. Doct. Hobart, in his Apology for Apostolic order. He has driven his antagonist from every ground. Never was a work more completely answered. The Apology of Doctor Hobart cannot fail to be read, with improvement and delight, by all the lovers of just and forcible reasoning, and by all the impartial enquirers after truth.

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contends for outward form, and order, with consistency, and strictness. Whatever may be my opinion of the accuracy of his reasoning, or of the candor with which he treats his opponents, I must do him the justice to say that he keeps clear of the inconsistencies, on the subject of the ministry, that deform your production; making it a fit instrument for spreading those fanatical ideas which threaten more serious injury to the Christian cause than is to be apprehended from almost any other source. He tells us, without varying, that the ministry is essential to the church; and, that visible or covenanted communion, through it alone, can be holden with God. You, sir, expressly deny all this; inveighing bitterly against your Episcopal brethren for insisting upon it; thus trampling your own confession of faith under your feet. But I shall presently compare you with scripture, with the Presbyterian standards, and with yourself. The public will then see what benefit any sober society of Christians can derive from such defenders.

From their original state of happiness and innocence our first parents fell by transgression. To the penalty of the violated law they must have submitted, in its full force, had not a mediator interposed. Without the shedding of blood there can be no remission of sin. An atonement is absolutely essential. But man is incapable of making it. The adorable Three enter into covenant; the eternal Son offering himself to the eternal Father; thus graciously undertaking to make reconciliation for iniquity, and to put away sin by the sacrifice of himself.

In the fullness of time, Jesus Christ appears in the flesh. The gospel is preached. Man is called upon to believe, repent, obey, and be saved. The MERITORIOUS CAUSE of salvation is the BLOOD OF CHRIST. Faith, repentance, obedience, are conditions prescribed to man. We could have no claim to the promised blessings without an act of grace passed in our favor. The act, however, presents certain conditions to be performed by man, úpon the performance of which, is suspended the actual enjoyment of the blessings to which the sufferings of the Savior constitute the only title.

The author of eternal life is the true judge of the plan best calculated to carry it into effect. Salvation being matter of undeserved grace, man must accept it on the terms upon which it is offered. The road to heaven is marked out to him. It is absurd to say that nothing but a good

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