LETTER II.

MR. EDITOR,

THE disinterestedness and liberality with which your very valuable paper is conducted, in some measure prepared me for your favourable answer to my application, to be allowed to test the subjects of the "Tracts for the Times" by the scriptures, and occasionally to occupy a portion of your columns. I thank you for this indulgence, and if I deal with this subject as a theological one, I beg to assure you that I by no means disregard its political influence, but while I consider that the happiness and prosperity of a nation depends mainly upon the political liberty it enjoys, and that as good citizens it is our bounden duty to promote this as far as we have opportunity, I still consider that this is subordinate to those higher privileges connected with religion, and "the glorious liberty of the sons of God." My own views on this point will be best expressed in the words of an old

writer, who might be said almost to have been endued with a prophet's spirit.

"The property of truth is, where she is publicly taught, to unyoke and set free the minds and spirits of a nation; first from the thraldom of sin and superstition, after which, all honest and legal freedom of civil life cannot be long absent.

"For although the prelates in time of Popery were sometimes friendly enough to Magna Charta, it was because they stood upon their own bottom, without their main dependance on the royal nod: but now, being well acquainted with the Protestant religion, if she will reform herself rightly by the scriptures, must undress them of all their gilded vanities, and reduce them, as they were at first, to the lowly and equal order of * *. They know it concerns them nearly, to study the times more than the text, and to lift up their eyes to the hills of the court from whence only comes their help; but if their pride grow weary of this crouching and observance, as ere long it would, and yet their minds climb still to a higher ascent of worldly honour, this only refuge can remain to them, that they must of necessity continue to bring themselves and us again to the Pope's supremacy and this we see they have by fair degrees of late been doing."

I have ventured to say, that the opinions of the Oxford party will stand or fall, upon the result of the inquiry as to Apostolic Succession. This is necessarily connected with the Priesthood, and that Priesthood must be the one united to the other, of apostles therefore I need take but little notice of the priest

hood under the law of Moses, only to observe, that the scriptures make mention of but two orders of priesthood, under two distinct laws, in two distinct dispensations; Aaron was high priest under the first covenant or law-Jesus Christ was high priest under the second covenant or law-and "the priesthood being changed, there is made of necessity a change also of the law," Heb. vii. 12. I presume, then, that no one will attempt to claim a succession from the Aaronic priesthood, seeing that the scriptures have made known to us the CHANGE that took place upon the introduction of a new and "better covenant or law, which was established upon the better promises," Heb. viii. 6, 7. This may be, hereafter, of considerable importance, in the discussion of this subject, to have clearly defined and admitted; but for the present I would take it for granted, that the succession meant by the Oxford party, is purely apostolic, and has flowed downwards from the times of the twelve apostles, in their priesthood and ministry, and that there has been a continuous, unbroken, uninterrupted order of men, from that time to the present, possessing themselves, and having power to impart to others, as their successors, the same powers, gifts, and knowledge, as the apostles possessed. By this term succession, I take it we are not to understand a mere succeeding to office, with diminished powers: one ambassador may be sent to a distant kingdom or dependency with unlimited powers-another may succeed him in his office with very limited powers; this is a succession to office, but not in the same degree. I argue, that I shall not be misrepresenting those parties who hold

the apostolical succession, by supposing that their meaning is this:-that if the apostles were full of the Holy Ghost, and understood all mysteries, and were led into all truth, and knew all things, and could by laying on of hands communicate the Holy Ghost to others, and could remit or retain sins, and were the only teachers and feeders of the flock of Christ; their successors possess the same powers, gifts, knowledge, and understanding, in the same degree, without any limitation whatever. Taking this for granted, it becomes our bounden duty to inquire into the original formation of this body of men, so distinguished at the first, and also what power they possessed themselves, and what authority they had to convey this to others: for this purpose we must "search the scriptures," and be satisfied with their testimony-" To the law and to the testimony; if they speak not according to this word, it is because there is no light in them," Isaiah viii. 20. In the Gospel by Luke (x. 1), the Lord appointed seventy of his forerunners to proclaim this fact, "The kingdom of God is come nigh unto you;" he sent them "before his face, into every city and place whither he himself would come:" having gone forth with this message, and exercised the powers with which they were entrusted-to heal the sick-and thus finished their ministry, they returned (verse 17) "with joy, saying, Lord, even the devils are subject unto us through thy name.' I beg to refer to this fact, in the first place, in order to establish a great principle of the scriptures, that there never was an imperfect ministry sent forth by the Lord; and also to shew, that when the Lord sent forth any man, or any

set of men, to do a special work, he fitted and qualified them for the work, and enabled them to complete and finish it.

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John was the forerunner of Christ (Matthew iii.)

Preaching in the wilderness of Judea, and saying, Repent ye! for the kingdom of heaven is at hand." John did not preach the gospel with the Holy Ghost sent down from heaven, but he instituted this inquiry, "Whom think ye that I am? I am not he, but behold there cometh one after me, whose shoes latchets I am not worthy to loose." Paul (Acts xiii. 25.) speaks of this in these words, " And as John FULFILLED HIS COURSE." John's course or ministry was to bear witness to Christ: it was perfected and fulfilled, and then he was cast into prison and beheaded. So it is true of the seventy; their business was not to preach the gospel as apostles, but to go from city to city, and from place to place, to announce the coming of Christ in person to those cities and places, under this phrase, "Be ye sure of this, that the kingdom of God is come nigh unto you." When they had done this, and finished their course and ministry, they returned unto the Lord. John bear witness of Christ, " And I know," said Christ, "that the witness which he witnesseth of me is true." This was an infallible, perfect ministry, and testified of as truth, by signs and the word of the Lord. I proceed, in the next place, to the calling of the twelve apostles, but considering, Mr. Editor, that I have occupied a sufficient portion of your valuable columns this week, I defer any further remarks until the next.

I am, &c.

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AMEN.