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mony, sacrifice, &c.? and that the formation, of the Christian ministry should have no respect to that model? Presumption, probability must, I think, be allowed to have some force in this reference; and not a little. It is not without reason, that the Papal Church has had regard to the Levitical plan in the constitution and appointed rites of her priesthood. But in this, as in all things else, she has gone to an extreme.

As subsequent history sheds light on the Apostolic age and writings in relieving this question from embarrassment, so does the light of previous arrangements contribute its aid to this point. If it may be taken for granted, that the Christian Sabbath takes the place of the Jewish; that baptism is a substitute for circumcision, &c. &c. then may it also be taken for granted, that the Christian ministry comes directly in the place of the Levitical priesthood, as between God and the people; and that the Apostles would of course regard that model in the new arrangement committed to their charge. If left to their own discretion, it is morally certain they would have done it; and it is scarcely less probable, that the Holy Spirit should have so directed them.

Validity and invalidity of ordination.

It is natural in this discussion, that the mind should recur to this topic; it is unavoidable. I may possibly, in the minds of some, do myself discredit by the confession, that my former composure on this subject, or contentment with the ordination I had received, resulted, so far as I know myself, from the following influences. 1. Education. This, as every one knows, has great power, and is not easily disturbed. To be driven from the ground, that one has been educated upon, in a matter of so great moment, will doubtless be ascribed by some to a want of firmness. It may, however, be done in singleness of mind, and under the calmest deliberation. But why did He was not so

he not inform himself before? Answer: educated. A truism? Nevertheless, I think the answer will be appreciated. 2. I found myself in a great deal

of good company. The many about us, as we commonly think, are more likely to be right; especially, if there are great names in our society, it is very satisfactory. Who can declare himself uninfluenced by authority? 3. It was not convenient to change. But that is not honest. Yes, it may be perfectly so. Education, connexions, position in society, influential authority, &c. constitute convenience in such a matter; and all these may so operate on the mind, as to satisfy the conscience, while in fact convenience is the governing law. 4. When my mind developed tendencies towards being disturbed on this question, I generally quieted myself in a resort always at hand for the exigency, viz. There is no historical certainty, and one may as well go on where he is. I am inclined to think, that this last reason is extensively prevalent, and very influential. When so much can be said on both sides, one seems to have a very good apology for occupying ground that is most convenient. 5. I do not think it is morally possible, in the ordinary circumstances of those, on whom it is more particularly incumbent to examine this question, to do it with perfect candour-unbiased. They are influenced in a way and by causes, which they cannot help, and that in perfect consistency with uprightness. It is only by a change of position very considerable, that a mind can be thoroughly redeemed from such influences. 6. The po

sition of a Presbyterian and Congregationalist on this question, in rejecting and opposing the claims of Episcopacy, and the materials of argument on which he principally relies, very naturally lead him to depreciate the idea and theory of consecration, not only as respects sacred edifices, &c., but as respects the sacred office. In his theory, if the office is influential, that is the principal thing. I am inclined to think, that with most of these two classes of persons, and with others interested on the same side of the question, uninterrupted descent of the sacred office, is not regarded as indispensably important. I have shown in another place, that the Congregationalists or Independents of England reject the idea of consecration altogether; and I have reason to

suppose there is a great deal of sympathy with this theory among those in America, who reject the claims of Episcopacy. I once heard a sermon to establish this point, from a Presbyterian of high rank, who is now president of a college. I am sure I have myself been influenced not a little by this leaven. Where this idea prevails, the claims of Episcopacy are of course lightly esteemed.

But a very great change of my own position in society at last left me open to re-examine this question uninfluenced by any strong bias ; and other considerations, before recognised, have led me to it. The result of the whole has been a satisfactory and full conviction, that the Head of the Church by his Apostles set up an Episcopal economy over his visible kingdom, of a plural number of ministerial grades; that he designed it to be perpetual; and that he has secured its perpetuity. I feel obliged, moreover, to believe, as an indispensable element of the system, without which the fabric would be dissolved, that the ministry must perpetuate itself.

I am satisfied, that the Apostles adopted associates and appointed successors to themselves of their own standing and grade, as to the proper ministerial office-leaving out of view of course their extemporaneous and peculiar prerogatives—and that it is the appropriate business of these successors of the Apostles to perpetuate the ministry, that was left in their hands. I believe, because I find, that since the days of the Apostles, this supreme grade has been known under the name of bishops; and in this office I recognise the Apostolic trust. With these views, it was impossible that I should remain in my former connexion.

What will be the Result of the Discussion of this question in the Christion World?

A curious suggestion, rather than useful, perhaps ; and it would seem moreover to be trespassing on the ground of prophecy. With those, who feel obliged to yield to the claims of Episcopacy, as an economy set up by the Apos

tles, and carrying with it the obligations of authority, it cannot but be a subject of regret, that Martin Luther, John Calvin, and their associates; and afterward, John Knox and his followers, should have departed from it. It is sufficiently evident, that they all felt it to be a bold step; that they had their misgivings, John Knox, perhaps, excepted, who in this particular did justice to the character of his country. "The exigence of necessity" pressed harder upon him, than upon the Continental reformers, who for such a reason thought themselves warranted in sacrificing Episcopacy. But, although it does appear, that they were all of them well absorbed in carrying on their great work, and from the violence arrayed against and brought to bear upon them, might be excused for looking with disrespect upon pretensions which came armed with such tremendous power, yet, it does not satisfactorily appear, that Episcopacy might not have been obtained either from the Roman, or Greek, or Bohemian Church. But whirled onward by the giddy and impassioned spirit of the age, and by the absorbing necessities of their great enterprise, this question seems not to have received all that serious consideration, which its importance claimed; and having once made the leap, they and their descendants have been compelled to justify it.

But the progress of three centuries has superinduced more temperate thinking and cooler reasoning. For all of good, which the Reformation has brought with it on society-on the world--we "thank God and take courage." It is impossible to appreciate too highly that emancipation of mind—that stage of advancement in religion and civil society; at the same time it cannot be denied, that the Reformation had its faults. It was human. The vices of the age had their seat too deep and firm in the elementary combinations of the social fabric to be all eradicated in a moment and by a single effort. The effort itself, in such a tempest of human passion, was liable to abuse, and to induce evils; and nothing but the infallible guidance of inspired men was competent, in such a violent change, to avert and bar

them. Along with the evils, that remained, some of which were induced, Episcopacy to a great extent, was sacrificed. With my present views I may be allowed to assume this, although I do not claim to impose it; and I think it will generally be granted, that the sacrifice was an evil, inasmuch as it might have been retained in those Reformed churches which now reject it, under the same general ecclesiastical economy and modes of worship, which now prevail among them. For Episcopacy, it should be kept in mind, has no necessary connexion with a Liturgy, or any particular modes of worship. These accidents are matters of taste, preference, and expediency, to be determined by the parties who adopt and use more or less of them, as their wisdom or choice may approve.

Suppose, that all the branches of the Protestant Reformed church had retained Episcopacy with all the other varieties as they now exist: this great question would then have been for ever at rest. Would it not have been a blessing? The principle of Episcopacy must obtain; the religious world cannot do without it; it is essential in society for the management of religious enterprises on any extended scale. I have shown, that it now pervades and governs the American religious world throughout. It is even astonishing with what rapidity it has come over the land. It is the result of necessity in all such great religious efforts, associated and combined, as have characterized this country for a few years past.

In view of the position which we now occupy in relation to the past and future-the workings of the religious elements in our own land-and of that free and independent thinking which characterizes the public mind, which withal must have its influence in our public schools and theological seminaries-if indeed, there be any strong claims in Episcopacy, it cannot be matter of surprise, that it should soon obtain a respect even in this country, which it has not heretofore realized. There are at present two very influential considerations, which may lawfully constitute a ground for such an anticipation: One is, that the religious extravagances of the country will

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