clear, studious of the divine approbation, and realizing the solemnity of the change which he was about to undergo. He had often felt the fear of death, and sometimes expressed doubts respecting his preparation to meet it. But its actual approach was unaccompanied by any such weakness of nature, or failure of faith. Indeed, he had once before had the trial of threatening sickness in regard to the strength of his religious hope. Fears and doubts diminished, in the near prospect of death, in that instance, and composure and confidence succeeded in their place. The last conflict was short. Extreme age, attended at the time with a degree of morbid action of the system, had exhausted the powers of nature, and he fell easily into the arms of death. After he considered himself, and was considered by others in dying circumstances, he was able to communicate in a degree with his friends, and he left this emphatic testimony to the reality of divine grace,—that grace which he had received, as he distinctly and feelingly announced it; "I place my reliance entirely on my Savior." It was on the 30th day of September, 1835, that he was called from this sublunary state.

So lived and died this venerable man and eminent civilian. It is refreshing to his friends, as it is a precious instance of the truth of the gospel, that God raised him up to act his part in a critical period of his country and its institutions; and that he acted it so well. Who does not see in such an example of moral worth, and in the lofty hopes inspired by true religion, the superiority of christian principles and gospel times, to other systems and other ages. All that the wise and tender-hearted Plutarch, for instance, could say to the mother of his young daughter, upon the decease of the latter, by way of consolation, or of inducing acquiescence in the distressing event, was, that death had deprived their child only of "small enjoyments. The things she knew were of little consequence, and she could be delighted only with trifles." Alas! he could not point the mother to those higher joys, (for he knew not that topic of support in bereavement,) which are found when such as pertain to this life are lost,-joys which are reserved in heaven for all the people of God, when they are called from time. The christian survivor of good men,—of men who have lived to answer valuable moral purposes,-has no need to recur to so melancholy a thought, as the smallness of enjoyments, that have been lost on the part of the deceased, as a reason for acquiescence in a trying dispensation of providence. He can recur to the greatness of the felicity which has been gained.

In view of the present example, we intended to set forth what we conceived to be the importance of piety in civilians; in the influence of their piety on our country, its national councils, administration of justice, and other precious interests; and the im

portance of piety in that class of men, especially at the present time, when our institutions, civil and religious, are jeoparded by political rancor, and the flagitiousness of many who sustain the more responsible offices of civil life. But we have only time to say, that the honored and honorable life of the subject of this memoir, his peaceful death, the sanctification of his intellectual powers; all that in him which combined the dignity of the christian, the purity of the patriot, the faithful public servant, the amiable citizen and neighbor, the exemplary head of a family, the venerated husband, father, and friend, may well be held up as a light to those who are now on the stage, and to coming generations in our land.

His virtues and services have been appropriately consecrated in the following lines, by Mrs. Sigourney:

'High requiem for the hoary head
With years and honors crowned,-
High requiem for the sainted dead
Within yon hallowed ground.

A patriarch of the ancient time,
A statesman free from stain,
A christian, strong in faith sublime,
Doth join the voiceless train.

Life to its latest remnant worn,
In wisdom and in love;

And all times burdens nobly borne,
He sought the rest above.

But mid the throng of sacred dead,
From earthly passions free,
Why muse we on a mortal's fame,
Though dear that fame may be !

High praise to him who gave the power,
Here in this vale of strife,

To foil temptation's darkest hour,

And choose eternal life.'

ART. III.—HOPKINS' PRIMITIVE CHURCH.

The Primitive Church compared with the Protestant Episcopal Church of the present day being an examination of the ordinary objections against the church, in doctrine, worship, and government, designed for popular use; with a disertation on sundry points of theology and practice, connected with the subject of episcopacy. BY JOHN HENRY HOPKINS, D. D., Bishop of the Protestant Episcopal church in the diocese of Vermont. "Thus saith the Lord, stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein." Jer. vi. 16. Burlington: Smith & Harrington: 1835. pp. 380.

ALTHOUGH this book reminds us of arch-bishop Laud, we have certainly no intention to make an unjust comparison between the author and that eminent martyr, as he is styled by high-churchmen. But so far as setting up a claim for the "unquestionably divine institution of episcopacy," in all the minutiae of its forms, is VOL. VIII.

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concerned, the bishop of the diocese of Vermont evidently has some affinity of views with that misguided prelate. He has attempted nothing less than to deduce a scriptural warrant for the sum total of Episcopacy, as held by the church which he represents, in doctrine, worship, and government, not excepting the "ministerial garments." Whether such demands upon our credulity result from election to a diocese which may require the assumption of so high ground, or whether these are the bishop's former views, now for the first time distinctly expressed, we presume not to judge. But had there been less boasting,-a more evident concern for the power, and less regard for the form of godliness, and had the strictures on revivals, and the temperance reformation been omitted, the claim to apostolical descent would, in our judg ment, have been better supported. We shall test the validity of this claim in the proper place; but may observe here in passing, that the first reformers in the church of England, abandoned as untenable the high ground assumed by our author. We know also, that no small portion of the Episcopal church at the present day will dissent from his exclusive views. Attached as they are to their form of worship, they are evangelical in doctrine and practice, and pretend to no scripture warrant for any precise external form of the church, or jure divino mode of its government. It is due to truth and candor to say, that we have no controversy with such brethren. They will accord with us in the opinion of Baxter, that "the faith and holiness of the apostles, is the only title to descent worth contending for." We misjudge if there are not many in the new diocese of Vermont, who will recollect a different kind of teaching from that set forth in "the primitive church." From the Vermont Episcopal Register, edited as we are informed, by bishop Smith of Kentucky, we select the following appropriate extract.

By some, a degree of importance is attached to the externals of christianity not much less fatal to genuine spiritual piety, than the systematized formalism of the Romish church. The effects of baptism are so magnified, the value of confirmation so extolled, and the efficacy of the Lord's supper so exaggerated, that some parents seem to imagine that the graces of christianity can as easily be put on their children at suitable ages, as the fashion of their clothes can be changed; and the deluded children perhaps at length imagine, that by these steps in religion they are as effectually prepared to come out christians in due time, as to appear accomplished and acknowledged ladies or gentlemen. Periodical solemn acts of religion can easily be magnified into the whole of it. And do not they who exalt the importance of these acts, at the same time they say little of deep, experimental, personal piety, contribute most fatally to the substitution of forms for real godliness?'

For some years past the Episcopal controversy has turned chiefly upon the three fold order of the ministry, the exclusive valid

ity of the sacraments as administered by this order,-and the importance of seeking salvation by a visible union with the apostolical church. In the volume before us, in addition, we are summoned to examine the traditionary and scriptural authority for god-fathers, liturgies, responses, vestments, and high titles. We see no end to this matter. The whole ground of controversy, from the reformation downward, has been gone over thousands of times, and yet the patience and talents expended have conducted us no nearer to a final issue. We are heartily tired of the same thread-bare citations from the fathers, who, through corruption and the mist of time, furnish to both parties in the case, nearly the same amount of testimony. We are no less tired of appeals to the scriptures for the decision of a subject which originated years after the sacred volume was closed, and of which it knows no more than it does of the origin of distilled spirits. The self-same arguments have been unblushingly reiterated, and as often confuted to little purpose. For ourselves, we would never meddle again with this interminable controversy, were it not for the direct bearing it is made to assume upon the vital interests of christianity.

"The primitive church," contains ten lectures, devoted (one on the temperance society excepted,) to the doctrine, worship, and government of THE CHURCH; and a dissertation on sundry points of theology and practice, connected with the subject of Episcopacy.

The author's views of doctrine we hesitate not to pronounce anti-apostolical and unscriptural. His introductory lecture from 1 Thess. v. 21, "Prove all things, hold fast that which is good," treats of the following topics: "The command to come to Christobedience rendered to it by uniting with his apostles-the church established by them still exists-and the necessity for uniting with it is still the same-how is this to be done in our day, when the church is so much divided-all sects cannot be equally near the apostolic system-christians are bound to examine and select that church which is the most scriptural and primitive, etc."

In this discourse, the bishop assumes what he is so confident of proving, to wit: that "our own branch of the universal church is the nearest to the apostolic pattern; and although "we may not condemn our christian brethren, since God is the judge," yet, "it is nevertheless absurd to say that error is equally safe with truth." This last self-evident position he illustrates by reference to "the society of Friends, the Swedenborgians, the Roman Catholics," and by inference to the whole body of dissenters, who may not be regarded as equally safe with the members of his own communion. "Since God is the judge," we are not greatly disturbed by this classification of ourselves with such errorists, which is more broad

ly hinted at in other parts of the volume; but let us look at the exposition of the command to come to Christ.

Of

Come unto me all ye that are weary and [labor and are] heavy laden, and I will give you rest, is the gracious command and sure promise of the Redeemer. And the mode in which we are to obey the command so as to obtain the fulfilment of the promise, was set forth by the apostle Peter, on the day of pentecost, when he said to the conscience-stricken multitude, "repent and be baptized every one of you, for the remission of sins, and ye shall receive the Holy Ghost." those who heard this exhortation, three thousand converts yielded their hearts to Christ Jesus without delay, acknowledging him as the Lord of life and glory. They were baptized forthwith, and taken into communion with the apostles; and thus was formed the church of God under the gospel dispensation, to which we are told, the Lord added daily such as should be saved.'

The church, my brethren, still exists, to attest the truth and power of its divine Master. Compared, in the beginning, to a grain of mustard seed, it has become a great tree with many branches. And still, those who would be saved, must be added unto it, must profess the same repentance and faith, and receive the same ordinances, and hold communion with its ministry, for there is no other mode revealed whereby we may enter the kingdom of heaven.' p. 1.

We admit spiritual union with the church of Christ to be essential to salvation; but we dare not affirm as much of a visible union. This would give to ordinances, an importance unauthorized either by the letter or spirit of the gospel, and consign over to perdition many of the pious, who from conscientious scruples delay the profession of their faith, and in the mean time are prevented by sudden death. Every sinner who cordially submits to Christ, finds immediately the promised rest, that is, pardon and acceptance; and moreover, so far from duty is it, to seek this rest by uniting with the church, that a gracious state is a necessary pre-requisite to visible union with any branch of Christ's kingdom. The command of the Saviour therefore, (Matt. 11. 28.) is manifestly and grossly perverted, by adding, as essential to obedience to it, the necessity of church-union. It will appear from other extracts, that we do not misunderstand the author's exposition. He does make "entering the communion of the saints" essential to salvation.

If we had lived during the ministry of the Savior upon earth, and desired to come unto him that we might have life, it is plain that we should have approached him in person, and have left all, that we might follow him, as did his other disciples. Before he ascended into heaven, he constituted the apostles his representatives, saying expressly, Behold I give unto you the keys of the kingdom of heaven, whosesoever sins ye remit, they are remitted to them, and whose soever sins ye retain, they are retained.' As my Father hath sent me, even so send I you.' Who so receiveth you, receiveth me,' etc. Of course,