tension of our faith among heathen

nations.

Some may here ask, is the blame of controversy then all on one side? Why does not the church give up these disputed points, and adopt what her adversaries require? It may be answered, that in these realms she is the constituted guardian of the na tional religion, and is therefore legally empowered to execute the divine command of "contending earnestly for "the faith once delivered to the * saints." The forcible arguments by which she proves these tenets to be founded on a misinterpretation of holy writ, and particularly on a miscon ception of St. Paul's design in his epistles to the Romans and Galatians, which seem by St. Peter's account to have given rise to early controversies in the church, would take more space

than

than I can allow to this subject. The authors to which I have referred you will supply them. I have only endeavoured to recapitulate that part of their labours which vindicates our establishment from having renounced her original doctrines.

The

Before I conclude this letter, two circumstances more must be observed. Even if we sacrificed truth to peace, unity could not be obtained. nearer we advance to Calvinism, the further we retreat from Socinianism. The total annihilation of our church, (may God, in his mercy, avert that evil!) would not promote the universal accord for which all parties affect to wish. Indeed, from the moderation of her tenets, she is considered by impartial foreigners to be the rallying point at which it may be hoped her contrarious opponents will one day,

meet.

meet. By extending her influence, we cement the bond of union; by lessening the number of her members, we recruit the armies of contention.

An established church never begins controversy. Having gained the desired ascendancy, she rests secure. Her errors proceed from supineness, not from activity. They who wish to obtain the eminence that she occupies, recommend themselves to those who are impatient of controul, or desirous of change, by complaints against her tyranny or apostacy. To the first of these clamours it may be answered, that no society of Christians can assemble without adopting various rules and forms that are not enjoined in scripture; that the majority here, as in other cases, must have power to bind the minority; and that the decisions of the former, when sanctioned

by

3

by the civil power, possess the obligation of law, to which every member of the community is bound to yield obedience; unless the required terms of communion are evidently contrary to the law of God. A change of spiritual masters would only produce a change in the manner of government, not in the measure of submission; and I quote from a known enemy to our church when I ask, "Would not the loins of an imposing Independent, or Ana"baptist, be as heavy as the loins of

an imposing Prelate, or Presbyter *?

With a sentiment so much in favour of acquiescence in the present order of things, from one who was so little to be suspected of partiality to episcopal supremacy, I conclude this

* Henry Cromwell's letter to Fleetwood. See Elegant Epistles, page 261.

letter.

letter. In my next, I must notice symptoms of hostility from a quarter, whence, according to their professions, we should look for the most cordial co-operation in the great work of promoting the eternal salvation of our fellow-creatures. The task in which we are engaged is irksome; but the prospect of the times announces its sad necessity. In the hope that my labours are welcome to you, and may be useful to others, I remain, &c.

END OF VOL.

JOYCE GOLD, FEINTER, SHOE LANE.