the sword, shall perish with the sword," Matt. xxvi. 51-54: which is in perfect accordance with Rom. xiii. 2, 5. But when the meaning in this view is so plain, so important, and so entirely suitable to the occasion, I think it shews little reverence for God's word, to affix to it a meaning which sets the New Testament in direct opposition to the Old.

You will perceive that, with regard to all these difficulties, as on the subject of the connection between Church and State, I refer immediately to the Old Testament: considering that therein is to be found a complete body of instructions both in regard to that question, and all the minor questions which arise out of it. And you will perceive that all those difficulties and objections which I have now been considering, are intimately connected therewith. The grand point is, Whether Society can be regulated and a Government conducted upon Christian principles? If so, all the details may be carried on conscientiously by Christian men, and all the needful Offices and Professions may be filled by true Believers,-as evidently was the case in Israel, in its best and most

prosperous days. It is evident, my dear Sister, that your friends, who have suggested these difficulties, go fearful lengths in setting the New Testament in opposition to the Old, and the Gospel against the Law. Their system is a very specious but most dangerous form of Antinomianism: and, under pretence of having found a more excellent way, they would set aside as useless almost the whole of the preceptive parts of Scripture. Their error is one against which our Lord Himself expressly warns us, Matt. v. 17-19. And the Apostle Paul, when setting forth the Gospel in the fullest and clearest manner, says expressly," Do we then make void the Law through faith? God forbid: yea, we establish the Law." (Rom. iii. 31.) And in the same Epistle he distinctly warns us against any disposition to set aside the Old Testament, when he says, "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." (Rom. xv. 4.) The "things written aforetime,"—" the Scriptures" here spoken of, could be no other

than the Scriptures of the Old Testament: from which he himself makes such abundant citations in every part of his writings, and testifies (for this also is said, in the first instance, of the Old Testament-the only Scriptures which Timothy could have known from a child) that they are "able to make us wise unto salvation through faith in Christ Jesus," and that they were given "by inspiration of God, and profitable for doctrine, for reproof, for correction, for instruction in righteousness." (2 Tim. iii. 15, 16.)

Thus far have I proceeded in endeavouring to answer your difficulties, my dear Sister, being obliged to write very hastily, but not (I trust) without help from above. I shall gladly take another opportunity to point out some of the positive excellences of our Church, as they most forcibly strike my own mind; and then you will have, pretty fully, the whole of my views on the subject.

August 30, 1834.

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My former letters, my dear sister, have been almost exclusively devoted to the refutation of charges and objections which have been brought against the Church of England; but I should do injustice to the subject, and to my own views and feelings respecting it, if I contented myself with such mere exculpation. Let me therefore, as I think I have now answered every objection and difficulty which you have proposed to me, say something in regard to the great and striking excellences of this much calumniated Church.

And in order to put these in the right point of view, I must go back to the first formation of our Church, at the glorious and blessed period of the Reformation; when its foundations were laid by martyrs and confessors. We must ever remember that the Church of

England is one of the Reformed or Protestant Churches, which came out and separated themselves from the pollutions and abominations, the anti-christian doctrines and idolatries, of the Church of Rome. And with reference to this separation, the first thing which strikes me is, that it is the peculiar glory and blessing of our Church, that the Reformation of it was effected by those, to whom the work of Reformation more especially and properly belonged: that is to say, the Bishops of our Church were the Reformers of it. This was as it should be. For when the time which God had appointed for this glorious Reformation was come, and the principles upon which it should be conducted began to be disseminated among the nations of Europe, what could real Christians have desired but this ;-that those, in whose hands ecclesiastical power and authority was actually lodged at the time, should cheerfully come forward and exercise that power and authority for the Reformation of the Churches which were under their superintendance ? Then would all tumults and disorders have