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ining, and which no mortal can certainly establish *.

There is no possibility of avoiding this conclusion on the principle assumed. And I appeal to you, my brethren, whether a principle which involves such consequences, has not strong presumption against it.

Fourthly-If the doctrine in question be admitted, then we virtually pronounce nine-tenths of the whole Protestant world to be in a state of excommunication from Christ. I know it has been often said, by zealous writers on this subject, that the great body of the Protestant Churches are Episcopal ; and that those who adopt the Presbyterian government make but a very small portion of the whole number. But I need not tell those who are acquainted with the history of the Church since the reforma. tion, and with the present state of the Christian

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* Several distinguished writers in Great Britain, who have lately espoused, with much warmth, the exclusive Episcopal notions under consideration, do not scrup!e to adopt and avow this inference, at least in substance. They assert, that all who ** are in communion with the Episcopal Church, are in communion with Christ," and in the “ sure road to salvation.” They deny that there is any “ pledged” or

« covenanted mercy ;” in other words, that there are any promises given in the gospel to persons who are not in commuuion with that Church, however sincere their faith and repentance, and however ardent their piety. And, accordingly, they turn into ridicule every attempt to distinguish between a professing Episcopaliani, and a real Christian. It is scarcely necessary to add, that many of the divines of their own Church reject this doctrine with abhorrence, and bave publicly pronounced it to be as repugnant to scripture, as it is dangerous to the souls of men.

world, that this representation is wholly incorrect. The very reverse is true ; as I shall more fully show in a subsequent letter. Are we then prepared to adopt a principle which cuts off so large a portion of the Protestant world from the visible Church, and represents it as in a state in sone respects worse than that of the heathen? It is to be presumed that every considerate man will require the most pointed evidence of divine warrant, before he admits a principle so tremendous in its consequences.

It is not asserted that these considerations prove the extravagant episcopal doctrine from which they flow to be false. A doctrine may be unpalatable, and yet true. Whatever is plainly revealed in scripture, we are to receive without any regard to consequences.

But when a principle is repugnant to reason, contradicts the analogy of faith, and involves consequences deeply wounding to the bosom of charity, we may safely pronounce that there is a presumption against it, antecedent to all inquiry; and that before we embrace such a principle, the evidence of its divine warrant ought to be more than commonly clear and decisive.

With the great body of Episcopalians in this country, and elsewhere, it is extremely easy to live on the most friendly terms. Though attached to the peculiarities of their own denomination, they extend the language and the spirit of charity to other Churches. We, of course, think them in error, because we are persuaded that Episcopacy, in the form for which they contend, is an innovation. Yet as long as they keep within the bounds of that liberal preference and -zeal for their own forms, both of government and worship, which every man ought to cherish for the Church with which he connects himself, we must approve of their sincerity, while we cannot unite with them in opinion. But with those (and we have reason to be thankful that the number is very small) who make exclusive claims, of a nature nearly allied to the doctrine of Popish infallibility; who declare that their own, and the Roman Catholic, are the only Churches of Christ among us ; who embrace every opportunity of denouncing all other ministers, as presumptuous intruders into the sacred office, their ministrations a nullity, and those who attend on them as aliens from the covenant of grace ; with these it is not so easy to live in that har. monious and affectionate intercourse which is highly desirable among Christians of different denominations. But even toward these, it is your duty to cultivate a spirit of forbearance and charity ; and while you are careful to arm yourselves with the means of defence against their attacks, remember that you are bound to make allowance for their prejudices, to forgive their uncharitableness, and to pity their delusion. Among depraved and erring mortals, differences of opinion will ever exist. The most pious and exemplary Christians cannot always agree, especially on subjects of minor importance connected with religion. Make it your study, then, to be unanimous in affection towards Christians of every name, however you may be compelled to differ from many of them in opinion. Never forget that all real believers are one body in Christ, and every one members one of another. It is my earnest wish that this sentiment may be deeply impressed on my own heart while I write, and on yours while you read. For though, with respect to the subject on which I am about to address you, I am fully persuaded in my orun mind; and though I confidently believe that our views of the Christian ministry are not only just, but also highly important in their practical influence ; yet I have no doubt that many who differ on subjects of this nature, are followers of the same Master, are building on the same foundation, and will finally dwell together in that world of perfect love, where men shall come from the east, and from the west, and from the north, and fro’n the south, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of our Father.

You will, perhaps, ask me, whether those who sincerely hold the high-toned Episcopal notions which have been mentioned, can be reasonably blamed for endeavouring to propagate them? Nay, whether it is not as much their duty as their right to do so, while they entertain these convictions ? I answer, such persons are to be viewed in the same light with those who conscientiously believe (and no doubt there are many such that transubstantiation

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is a doctrine of scripture ; that the Pope is infallible ; that images are a great help to devotion ; and that there is no salvation out of the pale of the Church of Rome. Persons who hold these opinions are not to be blamed for wishing to disseminate doctrines which they regarç as true and important; but they are to be both blamed and pitied for believing them, when the means of gaining more correct views are within their reach ; for setting up a standard of duty and of Christian character which the Saviour never knew i

and teaching for doctrines the commandments of men. Paul, when he was persecuting the Church of Christ and wasting it, verily thought within himself that he was doing God service; yet we have the best authority for saying that this miserable mistake did not render him blameless in the sight of heaven.

The truth is, every sect of Christians must be considered as having a right to maintain and propagate those opinions, which they sincerely believe to be true ;

and others have an equal right, and are equally bound, when they see errors propagated, to examine, and with a suitable spirit, to expose and refute them. Nor are discussions of this kind by any means to be regarded as useless. When conducted with the meekness and benevolence of the Gospel, they are productive of various substantial benefits. Many shall run to and fro, and knowledge shall be increased.

Had any of the numerous works which have

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