continuity, and, at the same time, regular progress of truth, could not have been secured, without external fences, and continuative ties, too strong to yield to vicissitudes of times, to collision of nations, or even to the well-meant efforts of good, but mistaken men. An establishment alone, I conceive, affords these provisions: but not every thing called an establishment. What I intend by this term, consists far more in the interior organization, than in any external alliance. An Hierarchical Church has the nature of an establishment, whether it is, or is not allied with the state. On the other hand, a body of mere presbyters, let them marshal themselves as they may, or let them have whatever support from the state, seems to me to want the essence of an establishment. In such a system, the majority told by the head, or an oligarchy equally incalculable, rules every thing. There is no efficient check, no practical responsibility, no change-repelling instinct, above all, no congenializing connection with antiquity. Episcopacy implies all these. And accordingly, while the unepiscopal communions of Europe have been changing their principles, with varying times and circumstances, the Roman Catholic Church in Ireland has retained its entire system, without warp or circumstantial mutilation, through 250 years of discountenance and persecution.

Connection with the state is, doubtless, a farther pledge for continuity. Ecclesiastical aristocracy derived a higher tone, from a conjunction with secular aristocracy. And the possession of honours and emoluments, increased the instinctive resistance to innovation. "The very papal power and grandeur," says Richard Baxter, "which hath corrupted the Church, hath yet been a check to some that

would have assaulted it by force: and, as a hedge of thorns about it. Worldly interest engageth Pope, Patriarchs, and Prelates, to stand up for the Christian religion, because they gain by it." Church Hist. page 18. Besides this, the jealousies of statesmen may possibly, on some occasions, supply a defect of vigilance in Churchmen; and that may be retained, through the caution of the former, which might not be adequately valued by the latter. The Church of England affords elucidations of this remark: Baxter's strong observation coincides with it. "God can make use of a surly porter to keep his doors; yea, a mastiff dog may be a keeper of the house." Ibid. P. 19.

389

LETTER TO D. PARKEN, ESQ. ON THE LEADING CHRISTIAN PRINCIPLES, AS ELUCIDATED BY EVENTS IN THE CHRISTIAN CHURCH.

MY DEAR SIR,

Dublin, March 10. 1812.

I HAVE been wishing to say a few words to you, these two months; that is, ever since the receipt of yours of the 5th of Jan.; and be assured, inattention had no share in creating the delay. The real cause has been, occupation of thought. I get into a train of thinking, somewhat in Horace's way-"Condo et compono quæ mox depromere possim, (the word mox, however, being taken in its fullest latitude) and then I find it difficult to break my thread; or rather fear the difficulty, if it were broken, of adroitly casting a knot. This is the simple cause, and always will be, I think, of my omissions, when I might be expected to write. At this moment, I lay down papers, to take up this sheet: but I happen not to be afraid of losing my path; and I have one or two observations to offer, which, if not now communicated, might come too late.

Let me, in the first place, thank you for the excellent little tract. I am gratified by your finding in it a likeness to my sentiments. There are a few, and but a few words in it, that I could wish to have been other than they are; but in substance, and, indeed, almost every where, even in its language, it is the most interesting portraiture of goodness in humble life, that I have seen come from our Church or Nation. I think myself it does illustrate the su

1

periority of undoctrinal piety; and furnishes a most comfortable specimen and pledge of what characters may be formed, and even what conversions may be effected, when teachers of religion have come to think with St. Paul, that "neither circumcision availeth any thing, nor uncircumcision, but nawy κτίσις. xTiσis." I must not enlarge here. It is a "matter" of which my heart "is continually inditing;" and more and more am I persuaded, that the religious man must ever be liable to be more or less of the άvùp δίψυχος”, until men have learned τῷ κανονι τούτῳ TOIXE3, or, indeed, our Lord's own invaluable Canon —Ενός ἐστι χρεῖα. 4 And what is that τὸ ἓν ? Has he not told us, in words which are the consummation of Divinity, and the sum of Philosophy -Maxápio oi -Μακάριοι καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. This, and Himself (+ ὁδὸς, ἡ ἀλήθεια, καὶ ἡ ζωή) are all.

5

As to the Calvinists being the publishers, it does not surprise me; for, to my apprehension, a certain change is stealthily creeping upon them. Less, indeed, on those within the establishment, than on those in separate bodies. There is a railing at the top of the slope, in the one case; while, in the other, all is open. In an establishment (while it lasts) men sail only as it were between north and south, and can, of course, take an observation. In sects, men sail between east and west, and must depend on their time-keepers. Andrew Fuller thinks himself a right good Calvinist; and yet, in his Letters on San

4 S. Luke, x. 42.

One thing is needful.

5 Blessed are the pure in heart, for they shall see God. S. Matt. v. 19.

6 The way, the truth, and the life. S. John, xiv. 6.

demanianism, he maintains, what, I am ready to think, cuts up Calvinistic justification by the roots. If you do not know the tract I allude to, read it; especially the 6th, 7th, and 8th letters; and judge whether the substance of that which I have brought before you, is not repeatedly admitted and insisted on; namely, that the faith which justifies before God, is not a mere fiducial act, but a vital grace; (because, says he, without "living faith, or faith that worketh by love, we could not be united to a living Redeemer,"-p. 164. ;) that it justifies us "as being holy," because, if it be holy, in relation to sanctification, it must be holy in itself; and that which "is holy in itself, must be holy in every relation which it sustains," - p. 156.; that faith, then only unites us to Christ, when it implies "congeniality of disposition, and makes our heart as Christ's heart;" since he that hath the Son, hath life;" and that seeming difficulties, on grounds of desert or reward (apparently contrary to the gratuitousness of justification) are done away by this fact, that "Faith itself is the gift of God;" "the union, though we be active in it," being, "in reality, formed by him who actuates us, and to him belongs the praise."- p. 169. He adds, here and there, what I could not subscribe; but I think he admits, either directly, or by plain implication, what I contend for. I have also before me, at this moment, a curious little publication, "Posthumous Essays," by Abraham Booth. This man was so high a Calvinist, as to be Andrew Fuller's chief opponent; and yet he frankly acknowledges, p. 37., that it is not expressly "said in the Divine Volume, that God is reconciled to us by the death of Christ; but that we are, by his death, reconciled to God." In Romans v. 10., he would wish still to understand