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rancea about Church matters which now prevails even among members of the Church, that every minister who attempts to talk, preach, or write on these subjects as he ought, is deemed guilty of a breach of charity. What you say of me, on the page you have quoted from my book, in page 201, that I deal out damnation by wholesale,only proves to me, that you can be little read in subjects of this kind; for otherwise you must have found yourself under the necessity of making the same memorandum which you

have made in the margin of my book, in the margin of St. Ignatius', and St. Clements, and St. Cyprian's writings; in short, on those of all the primitive fathers of the Church. Nay, I know not how St. Jude himself could escape your censure, when, speaking of those who in his days were perishing in the gainsaying of

“these be they who separate themselves, sensual, having not the spirit.”* The same idea is also to be found in St. Paul, where he says, that those “who cause divisions (in the Church) serve not our Lord Jesus.”+ Those who separate from the communion of the Apostolic Church are condemned by St. Jude, as not having the spirit; and without the spirit of Christ, (the Apostle tells us) we are none of his.t.

But there is no need of taking you so far back in the history of the Christian Church, for conviction as to this point. I need only refer you to those excellent discourses, published by eminent divines of the Church of England, under the title of “ London Cases," with a view of bringing back * Jude v. 19.

+ Rom. xvi. 17, 18. #Rom. viii. 9.

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visible Church is where the sacraments be duly (or rightly) ministered, according to Christ's ordinance." But the canons above appealed to, give us to understand, that the Church of England is the only visible Church in this country: and that no meetings, congregations, or assemblies of Christians, separated from the Church of England, may rightly challenge to themselves the name of true and lauful Churches. It follows, then, from the comparison thus made between the Articles and Canons, the authority of both which you admit, that in the Church of England only, the sacraments are duly administered; and that it is only by a partaking of the sacrament of baptism, thus rightly adıninistered, that the Christian becomes “ grafted into the Church."

Should the foregoing premises have been fairly drawn, (and I am not conscious to myself that they are otherwise) the quotation from my book, which has given rise to this disquisition, must still stand its ground. The doctrine contained in it is the doctrine of the Church of England, and has been the uniform doctrine of the visible Church of Christ, from the days of its first establishment. According to this doctrine, the ambassadors of Christ are those only who have received their commission from him through the regular channel which has been appointed to convey it; and according to the idea and language of St. Ignatius, those sacraments only are firm and effectual, which are administered by those ambassadors.

Such is the language which every minister of the Church, who has made himself properly acquainted

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with this subject, will make use of, when he thinks
it necessary to speak upon it at all. Should there
be any, who, from a general indifference to the
cause in which they are engaged, from an ignorance
of the nature of their high office, or from a desire
of acquiring the specious character of liberal men,
accommodate themselves to the opinion of every
Christian they meet, suffering the validity of their
Divine commission to be called in question, without
an attempt to maintain it; the authority of such
ministers in support of the cause you plead, is not
so much to be respected, as their conduct is to be
lamented, reprobated, and despised.

A learned Bishop of the present day has applied
still stronger language to this subject. For those
who have been nurtured in the bosom of the
Church, and have gained admission to the minis-
try; if from a mean compliance with the humour
of the age, or ambitious of the fame of liberality
of sentiment, (for under that specious name a
profane indifference is made to pass for an accom.
plishment) they affect to join in the disavowal of
the authority which they share, or are silent when
the validity of their Divine commission is called
in question ; for any, I hope they are few, who
hide this weakness of faith, this poverty of reli-
gious principle, under the attire of a gown and
cassock; they are, in my estimation, little better
than infidels in masquerade."*

But, Sir, give me leave to ask, suppose you were as perfectly convinced in your mind, of the establishment of the visible Church of Christ upon

* Bishop Horseley's Charge, 1790.

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the Dissenters into the Church; and you will find yourself obliged to make the same marginal note on numberless passages in those discourses, which you have made on the passage in question; because the general idea upon which the writers of those discourses proceeded, was, that the Church of England was the only visible Church of Christ in this country; and that all congregations of Dissenting Christians, of whatever denonjination, were so many separations from it. For, if this had not been their confirmed idea: on the contrary, if they had thought that ministers, in the Church and out of it, were equally ambassadors of Jesus Christ, and consequently that the sacraments administered by each were administered by equal authority; they certainly threw away their time in writing upon à subject, which, in that case, could be of no importance.

But these celebrated divines, to whose discourses I refer you, wrote not only the language of the primitive Church, but also the undoubted language of that Church, of which you profess yourself a member. To one of the cànons of our Church you have appealed for sentence against me, for my supposed heterodoxy. Their authority, therefore, must doubtless be admitted by you in other cases to which they apply. Give me leave then to observe, Sir, that what is said in the obnoxious quotation under consideration, respecting ministers of the separation not being ambassadors of Christ, and the sacraments administered by them not being the sacraments of Christ, is no more than what I have learned from these canons. The charge,

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therefore, which you have brought against me, for having“ dealt out damnation by wholesale;” in other words, for withholding salvation from the whole body of Dissenters, merely because they are Dissenters; supposing it to be substantiated, ought in equity to be brought against the convocation that first established this doctrine. If you will take the trouble to read over attentively the 9th, 10th, and 11th canons, which treat of schism, schismatics, and conventicles, you will find that they consider the Apostolic Church of England, to be the only visible Church of Christ in this country, and all those who separate from it schismatics; and that

no meetings, assemblies, or congregations of the King's born subjects, but those of the established Church, may rightly challenge to themselves the name of true and lawful Churches.”

I would only observe, as I pass on, that the Act of Toleration has made no difference in this case. For a permission granted by the state to assemblies of Christians, separated from the Church of England, to meet for the purpose of performing religious service, does not make them true and lawful Churches;

for that was what the state had not power to make them. The Act of Toleration, in fact, respected them as members of the state, not as members of the Church.

We will now turn, if you please, to the 27th, Article, which

says, “that they that receive baptism rightly, are grafted into the Church.” Should there be any difficulty in ascertaining the precise meaning of the word rightly, the 19th Article appears calculated to do it; which says, “ that the

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