wretches, (The same.) It is certain that Bishops must answer at the day of judgment, for the neglect they shall be guilty of in admitting persons not duly qualified for the sacred function; which made St Chrysostom think that, of all men, Bishops would have the greatest account to give at the dreadful tribunal, and would have the greatest difficulty in working out their salvation. But it is not less certain that the church, the body of Christ, receiveth the most mortal wounds from her own sons, and that she hath suffered more from the ambition and pride, the luxury and covetousness, and temporising of bad Priests, than even from the persecution of tyrants themselves. Life of Bishop Bull, by Robert Nelson, Esq. 1713. p. 423.

Let every Bishop retire within his own diocese, and dwell among his clergy, as a father in his family. Let every clergyman reside upon his living, superintending his people as a shepherd his flock. And let no man be promoted to the first living in the kingdom merely because he is related to or connected with some great personage; but let the most active and laborious ministers, especially when the infirmities of age come on, be accounted "worthy of double honour," by being rewarded for their extraordinary services with the best living the country affords. The Dissenters and Methodists are moving heaven and earth and promote the cause of religion in their respective ways. If the 18,000 clergymen in the establishment would exert themselves for the good of souls with equal zeal and fervour, the Established Church would not only be safer as an establishment, but the divine protection would be more effectually engaged on our behalf. Righteous nations seldom fall.-Plea for Religion.

Ecclesiastical authority (says Archbishop Secker,) is not only too much limited, but too much despised, as matters now stand among us, to do almost any thing to check wickedness profaneness, &c. in the smallest degree. But the main support of piety and morals consists in the parochial labours of the clergy. If our country is to be preserved from utter profligacy and ruin, it must be by our means; and, take notice, we cannot lose our influence but, in a great measure, by our own fault. If we look on what we are apt to call our livings only as our livelihoods, and think of little more than living on the income of them, according to our own inclinations, if for want of "a good conscience or faith unfeigned,” (1 Tim. i. 5.) we forfeit the protection of God; and by worldliness, or indolence, or levity in behaviour, talk or appearance (for gross vices I put out of the question,) lose, as we assuredly shall, the reverence of mankind, there will be no foundation

left for us to stand upon. Our legal establishment will shake and sink under us, if once it can be said we do the public little service; and much sooner if we are suspected of disquieting it. Wicked people will attack us without reserve; the good will be forced to condemn and give us up; and well would it be for us if that were the worst.— Charges, Lond. 1771. p. 240.

Our preaching will be of no avail, unless it be supported by our discipline. Surrounded as we are by enemies, trained to the art of war from their youth,-marshalled under their subalterns and chiefs in command,marched in regular succession from one district of the country to the other, and animated by one kindred spirit of hostility to our church, are we not every day reminded that the strictest diseipline is necessary on our part ?-That each of us must regard himself, not as an unconnected individual, to whom the care of this or that parish is intrusted, but as soldiers of the common cause, by whose supiness or misconduct the strength and reputation of the whole must suffer. We have our laws of service, which we must obey,—our articles of war, by which we must be governed. If we desert, or slumber on our post,-if we hold improper correspondence with the enemy, if we disregard the authority of our superiors, or disobey their lawful commands, our defeat is certain. Outram's Sermons and Extracts, 1809.

The following passage from Dr Thomas Brett's Discourse on Church Government will serve not only as an apology for this Appendix in particular, but also as an appropriate conclusion to the entire Treatise: I do again declare and solemnly protest, that I have not written any thing out of affection to a party, or any particular interest whatsoever, but out of a true and sincere love to the cause of the church and of the truth; and if I am mistaken in my notions, shall readily thank any one that shall rightly inform and convict me of my errors. I should have been heartily glad if I could as well have vindicated the practices of the church, as I trust I have done its constitution; and perhaps I may be censured by some as speaking truth unseasonably. But, for my own part, I am inclined to think that there are some truths which are always seasonable. I mean such truths as are always of consequence to preserve the honour and welfare of the Church of Christ. Of which nature I conceive are the following, viz. That Episcopacy is of divine right,-that the College of Presbyters are the Bishops' Council,-that to separate from the orthodox Bishops is schismatical-that schism is a damnable sin,-that if occasional con

formity be lawful, constant communion is a duty,-that the church has a right to its synods or councils,—that laymen ought to have no right in mere spiritual judicature, or to exercise ecclesiastical censures, and the like. And though such things may not be agreeable to the humour of the present age, yet we are not obliged to say nothing of them, but should rather take the more pains to vindicate them, especially since so many books have been lately published against them. I have done my part towards vindicating some of them, how well I have performed it must be left to the judgment of others. What success it may please God to give to my weak endeavours, he only knows; and he who knows the sincerity of my heart, will, I trust, pardon the defects in my performance, for the sake of his Son our Saviour Jesus Christ, to whom, with the Father, be all honour and glory, now and for ever. Amen.

THE RULE OF FAITH.

THE RULE OF FAITH, of the Reformed Episcopal Church, is the written word of God, the holy scriptures,-that of the Romanists is, to use their own words, " scripture and apostolic tradition."

We confess indeed, that the unwritten word was the first rule of christians; but the apostles, conscious how easily a thing is forgotten which is not reduced to writing,-how soon what depends upon memory only becomes uncertain, and is variously represented according to the passions, or prejudices, or interests of the reporters, thought fit, under the immediate inspiration of God's spirit, to consign to writing, that word which was first spoken by mouth. Thus St John expressly says, that his gospel was "written" that we "may believe that Jesus is the Christ the Son of God, and that believing, we might have life through his name," (John xx. 31.) that is, in order to make us christians. But even granting that the apostles did deliver some things by word of mouth. (as our adversaries attempt to prove by certain texts of scripture, as 2 Thess. ii. 15.) yet it never can be proved what those things are, and that they are necessary to salvation, and have descended to them without the written word. We will readily receive, with the greatest veneration, whatsoever comes from the apostles by tradition, provided we can be assured that it comes from them.

The scriptures contain all the necessary articles of christian faith. -This is true, if the scriptures themselves be so; for to this truth they themselves bear witness, (John xx. 31.—Luke i. 4.—2 Tim. îîì. 15. 16. 17.) St Paul exhorts all christians to " contend earnestly for the faith, which was ONCE delivered unto the saints," (Jude 3.) "Therefore (says Bishop Stillingfleet,) all necessary doctrines of faith were at first delivered; and whatever articles cannot be proved to be delivered by the apostles, can never be made necessary to salvation," (Answer to Gother, Works IV. p. 592.) And (as the Right Reverend Bishop Morton observes,) this one particle (once) must necessarily condemn all future additions to the faith for ever. "The apostles (says Irenæus) preached the necessary articles of salvation, and what they had preached they wrote down," (Lib. III. c. 1.) Nay, the Romanists themselves attempt to prove their peculiar doctrines from

scripture; and even maintain, that whatsoever is contrary to it ought not to be received for divine truth. Do they not acknowledge by this, that all necessary articles are contained in them? Now, if they say that all their doctrines can be proved by plain scripture evidence, then they must reject the necessity of unwritten traditions (contrary to the Council of Trent, which gives as venerable authority to tradition as to scripture itself,) and acknowledge the scriptures to be a complete and perfect rule of faith. If they say they cannot, is it not great presumption to pretend to prove that from scripture, which they con fess is not contained in it*?

Since, then, the holy scriptures contain all things necessary to salvation, it is next to be considered in what manner we are to arrive at a knowledge of its contents.-Now, there are two ways recommended for coming to the knowledge of Christ's religion. We are all agreed that every man is bound to make an enquiry into religion. But then here we differ: The Romanists say, that we are to examine till we have found out an infallible guide +, and, after having discovered it, we are then to submit, without farther examination, to all its interpretations of scripture. The Reformed, on the contrary, maintain, that as we cannot know the true church but by examining its doctrines, whe

"It is very little to the purpose to say that it is only an argumentum ad hominem to prove their doctrines; for I would fain know on what grounds they build their own belief of them, but on the promises of God in the scriptures.These are miserable evasions."

+ For this purpose, they do not refer us to the scriptures, but present us with certain marks which they think are peculiar to themselves, aud which they call Motives of Credibility: as the Unity, Universality, Splendour, Miracles, &c. of the church. The use of these notes, to is find out the church before, and without the scriptures; for if they admit of a scripture proof, they must allow that we can know and understand the scriptures without the authority or interpretation of the church, which undermines the very foundation of Popery.— Now I desire to know how they will prove that there is a church without the scriptures? That you will say is visible itself, for we see a christian church in the world. But what is it I see? I see a company of men who call them. selves a church, and is this seeing a church? A church must have a divine origin and institution; and therefore there is no seeing a church, without seeing its charter; for there can be no note or mark of the being of a church, but the institution. The church, I grant, was before the scriptures, because there was no necessity for that book, till a church was formed, nor even then neither, but when the inspired apostles were not present. Whilst they were alive and could be applied to, and their instructions were fresh on peoples' minds, the scriptures could not be much wanted.