Imatges de pàgina
PDF
EPUB

Where smiles the dewdrop the night-
shadows woo?

Where the young flowrets dip,
Leaving each perfumed lip;
Close in the rose's heart, loving and true;
Poised on an emerald shaft,

Where never sunbeam laughed,
Deep in the dingle-the beautiful dew!

involved assent to the Liturgy. To p. 137, 138, I might add the following remarks of the late Rev. H. Venn. Writing to a friend, he says, "You, and all the people know how I love the Liturgy, and would a thousand times prefer it to any other way of worship." (Life and Correspondence, edited by his grandson, Rev. H. Venn, p. 174, third edition.) The following passage occurs in a letter of his, written to Rev. Mr. Powley in 1771: "How often have I declared my utmost veneration for the Liturgy! how often, in your hearing, how often in the Church, declared the superior excellency in my judgment, of the Liturgy, to every A line from the Book of Life, its lore half mode of worship, not only amongst the

Where glows the water pledge, given of

old?

'Tis dropped down from God's throne, When the shower is gone,

A chain of pure gems, linked with purple
and gold;

In Eden-hues blushing,
With infinity gushing,

untold.

Dissenters, but that had ever been in the
Church of Christ, as far as I had know-

The bright bow of promise; the signet of ledge. Nay, more than once have I

power:

The crown of the sky:

The pathway on high:

said, I never was present at any meeting where I perceived the power of

Whence angels bend to us when darksome godliness, as amongst the congrega

clouds lower,

Breathing so silently,

Kindly and truthfully

tions of our Church, where the Gospel is preached..... On Saturday I dined with our bishop. I find he has no ob

Oh! their wings for a shield, in the wrath- jection to a revisal of the Liturgy.

bearing hour!

This change will one day, I fear, take place; and then, the measure of our

Then we'll love the threads lacing our iniquities will be full, when we have

beautiful world,

Tangling the sun-beams,
Laughing in glorious gleams:
The wavelets all dimpled, and the spray

tresses curled :

The tear on the flower's breast;
The gem in the ocean's crest;
And the ladder of angels, by rain-drops
impearled.

BLANCHE.

CORRESPONDENCE.

ADDITIONAL REMARKS ON THE QUESTION

OF SUBSCRIPTION.

DEAR SIR,-Allow me to make a few additions to my remarks on Subscription, which have already appeared. In my letter, at p. 150, col. 1, I should have noticed, that the 35th Article, of the 42 which were set forth in 1552,

*The foot note at p. 151, ccl. 2, refers to the declaration of conformity, and not to that of unfeigned assent.

cast the doctrine of Christ out of the
public worship, avowedly as a nation.
with these remarks of an eminent evan-
(Ibid, p. 175, 176.) In striking contrast
gelical, are those of the author of “ Mo-
dern Puritanism;" which, as being a
reprint from the Christian Remembran-
cer, may be supposed to express the
feelings of one body of our clergy, who
are violently opposed to the Evangelical
clergy. After speaking at p. 22 of their
conduct as "discreditable and dishonest,"
and insinuating that they are very de-
sirous of alterations in the Prayer Book,
the writer remarks, “Or they [i. e. “tle
sturdy disputants of the mere via me-
dia,"] may take the higher ground, that
the Prayer-Book is perfect, because the
Church Catholic has never had a better;
which is the point upon which we should
perhaps join issue with them.
same time, it may be well to notice,
that although we should be the last to
stifle all desire after improvement in the
present service of the Church, yet we
doubt very much whether this subject
has been urged either becomingly or

At the

judiciously. In the case of those who seek after 'counsels of perfection, we care not how freely we admit that the English Church services fall far short of the Catholic Ideal." (p. 23.) Perhaps some of your correspondents can furnish other passages from writers of the Evangelical clergy, on the excellence of our Liturgy. The late Rev. T. T. Biddulph has published a work on it; there is a striking passage also from Robinson in the Church Advocate and Magazine for March, p. 93, 94. I think a collection of such passages would now be very useful, especially if put in parallel columns with the opinions of certain "self-called" Catholic writers. Does not Rev. J. W. Cunninghame's "Velvet Cushion" (now out of print) contain some such passages ?*

[ocr errors]

Rome" by Bishop Bull, at p. 39, it is said that "Thy kingdom come" implies Prayer for the Dead, and that Prayers for the "Final Absolution" of the dead are lawful, and taught by our Church! Bishop Mant, however, in his Charges of 1842, p. 6-8, and "Pastoral Letter on the Prayer for the Church Militant" p. 8, 9, and 11, 12, shows that our Church does not sanction them, but protests against them. To my remarks about Prayers being used in various senses by different persons, I may add, that “deliver us from evil" may mean either temporal or spiritual evil, or the evil one, or may include each of these. Again, "from battle and murder may mean either from suffering death by murder, or from committing murder, or both. Also in the 3rd collect of Evening Prayer, some consider "perils and dangers of this night" to refer to the perils of this dispensation, which is called

To the note at p. 102, 103, of my third paper, I may add, that the Rev. T. Scott in his "Force of Truth," acknowledges that he entered the ministry with So-"the night" in Rom. xiii. 12. I see no cinian views; but, meeting one day with our 8th Article, his "mind was greatly impressed and affected:" and he adds, "the matter of subscription immediately occurred to my thoughts; and from that moment I conceived such scruples about it [i. e. subscription, while he hated the Athanasian Creed] that, till my views of the whole system of Gospel doctrine was entirely changed, they remained insuperable." (Part ii. p. 32.) As this Creed declares that Christ suffered for our salvation," my remarks on the other Creeds are equally appli

cable to this also.

As to my note at p. 99, col. 2, I see in a tract published by the Society for Promoting Christian Knowledge, No. 101, "The Corruptions of the Church of

*I judge from an extract given in The Church Magazine, Vol. iv. for 1842, p. 452 of December number; and vol. ii. for 1840, p. 218 of the July number. In the memoir of Bishop Mant in that number, at p. 193, his Bampton Lectures are spoken of as 66 a most triumphant defence of the doctrine and preaching of the Church of England." Though I do not question this Prelate's attachment to our Church, yet I cannot but think that in his Bampton Lectures, No. ii., pp. 66, 106, 108, he flatly

contradicts our 11th and 12th Articles.

objection to this sense, in addition to the more usual one. To my proofs from internal evidence that the Prayer Book is framed for believers, I may add, the Collect for the 25th Sunday after Trinity: "Stir up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded, through Jesus Christ our Lord." How striking is the resemblance between this Collect, and the expressions in the 12th Article, "that good works" are "the fruits of faith, and follow after justification." As "works before justification, are not pleasant to God," [13th Article] the Collect can only be framed for believers. Again, the Collect for the 14th Sunday after Trinity teaches us to pray for "the increase of faith, hope, and charity;" evidently presupposing their existence. "We know we ought to preach good works, yea, and that the works of a believer are rewardable; but the danger and difficulty is so to preach, and so to do them, as not to make them our righteousness before God." (Carr's "Another Gospel," p. 14.)

At p. 106, col. í, I may add, that Acts X. v. 30, (compare iii. 1,) helps to show that Cornelius was a proselyte. In Haldane's Evidences, towards the close of

vol. ii., there is an able chapter on the state of the heathen, which includes remarks on the case of Cornelius, proving him to have been a proselyte. This chapter is however omitted in the third edition of Haldane. In the first part of the Homily on Good Works the state of the heathen is noticed.

At p. 103 I should have noticed that Mr. Ward at p. 48 says, "That faith means 'trust in the Atonement.' This I readily acknowledge the Articles nowhere imply." Yet the Homily on Salvation, to which the 11th Article refers us, in Part iii. p. 25-27, very distinctly teaches it. The meaning of the expressions of believing in God the Father, and in God the Son, may be learnt from Acts xvi. 31, 34, and 1 Pet. i. 8, 21.

Ón p. 105, col. 2, I may add a passage which occurs in "A Short Catechism, or Plain Instruction," set forth by the king's authority, in 1553, which helps to explain the true meaning of the "discipline"* referred to in the Commination Service, and also of the Power of the Keys, as claimed by our Church:

*This refutes the attempt made by Mr. Waterworth to show that this passage sanctions the use of sundry penances and mortifications. See the Hereford Discus sion, pp. 60, 61. The expression, "to bring forth worthy fruits of penance," may be fairly explained by the following passage in the Homily on Repentance: "This was commonly the penance that Christ enjoined sinners: Gothy way and sin no more.' Which penance we shall never be able to fulfil, without the special grace of Him that dost say, 'Without me ye can do nothing." (Part. ii. p. 484).

[ocr errors]

6

As to what "Modern Puritanism" says, at p. 25, of "the Power of the Keys," I think that even Dr. Holloway is far more in agreement with the statement of Jewell, Hooker, &c., on this subject than certain writers of the present day, who consider Dr. H. a Dissenter. As this pamphlet does not scruple, at p. 37, to accuse Mr. Yorke of "rank hypocrisy," must observe that the preceding page (36) seems to me to contain something of the sort. The writer evidently wishes to force the daily service on all the clergy, hoping thereby to effect a change in the Liturgy, (though he says "the change

I

"The marks, therefore, of this Church. are, first, pure preaching of the Gospel; then brotherly love, out of which, as members of one body, springeth good will of each other; thirdly, upright and uncorrupt use of the Lord's Sacraments, according to the ordinances of the Gos pel; last of all, brotherly correction, aud excommunication, or banishing those out of the Church that will not amend their lives. This work the holy fathers termed discipline. This is that same Church that is grounded upon the assured rock, Jesus Christ, and upon trust in him. This is that same Church which St. Paul calleth the pillar and upholding stay of truth. To this Church belong the keys, wherewith heaven is locked and unlocked; for that is done by the ministration of the word: whereunto

must go in the very opposite direction to that which Mr. Yorke proposes") since he must well know that in many parishes the daily service is too much for the ministers to undertake. The drift of the policy seems to be this-to make ministers think they are bound to have the daily service, so that when they have attempted it, and are worn down with the fatigue, they may be willing to allow some change in the Liturgy and in the consequent confusion of change, Popish changes might be introduced into the Liturgy. This appears to me to be the policy. The very opposite doctrines of the Churches of England and Rome on Absolution are placed in parallel columns in Bishop Mant's Churches of Rome and England Compared, pp.24-34, being No. 109 of the Society for Promoting Christian Knowledge. In "Romanism and Holy Scripture Compared," by "Bishop Mant (No. 150) it is stated that the Apocryphal Books, "in some particulars, such as statements contradictory to each other, and to Holy Scripture, false and fabulous narratives, and erroneous doctrines, supply internal evidence, which concurs with the external, in proving that they are not entitled to the veneration due to Holy Writ." (pp. 8, 9.) Does Rev. C. I. Yorke, in the passage I quoted at p. 131, say more on the nature of these books than Bishop Mant? I must observe, too, that Mr. Yorke proposes" a change only in the manner of conducting a daily service if it should be revived; or rather only hints at a plan which might be followed.

66

properly appertaineth the power to bind and loose; to hold for guilty and forgive sins. So that whosoever believeth in the Gospel preached in this Church shall be saved, but whosoever believeth not shall be damned." (p. 513, 514 of the Parker Society's Edition.)

The striking agreement between this passage, and the writers quoted in my letter in the January number, pp. 15, 16, must be evident. Moreover, as I have before said, Bishop Jewell, in his Apology, c. ii. s. 8. gives the same amount of the power of the Keys, as does Hooker, B. vi., c. iv., s. 1 and 14; and c. vi., s. 1, 2, 3, 8, and 12; and also Bp. Burnett, on the 25th Article on Penance. The Homily for Whitsunday also tells us, 66 Christ ordained the authority of the Keys to excommunicate notorious sinners, and to absolve them which are truly penitent." (Part ii. p. 414.) Also Archdeacon Sharp, in Charge iii. (1734) speaks of "the powers received at ordination-the power of the Keys, of binding and loosing, of remitting and retaining sins; that is, the spiritual authority we are entrusted with in the due administration of the sacraments." (p. 45). These passages will help to elucidate the meaning of the words in our Ordination Service; especially as they occur after a promise duly to minister "the Doctrine and Sacraments, and the Discipline of Christ." Moreover, the expression, "thou dost forgive," may be intended to express the immense responsibility of the ministerial office so beautifully expressed in the previous exhortation. On this Bishop M'Ilvaine makes some striking remarks in his Sermon on 1 Tim. iv. 16), entitled "Ministerial Faithfulness." I omitted to observe that Rev. J. Brewster interprets "Receive the Holy Ghost," primarily as a prayer.

In my letter I should have noticed that in 1536, ten Articles were set forth by Convocation. Mr. Lathbury observes, "The progress of the Reformation at this time may be traced by these Articles. Several abuses are rectified, though some Romish errors are retained. Though, therefore, much error was retained, yet these Articles were calculated to advance the Reformation, for they embody many sentiments at vari

6

ance with the received doctrine of the Romish Church." (History of Convocation, c. vi. pp. 131-2.) I remain, dear sir, Yours truly, C. H. D.

13th May, 1845.

P.S.-In the memoir of Rev. J. G. Breay, c. vii. is an instance of his relieving the troubled conscience of an anxious penitent on a sick bed, which appears to me equivalent to pronouncing the Absolution in the office for the Sick :-" She was ill, and greatly oppressed in mind: she had doubts of her safety, and believed herself dying. When he entered the sick chamber, she said to him, 'It is an awful thing to fall into the hands of the living God.' Gently, gently,' he replied, 'not awful, but fearful!' Ah!' exclaimed the sick

person, I never can be saved.' 'Stop,' said Mr. Breay, 'give me your text; I can do nothing without a text: find me a text where Jesus says he will not save sinners.' The fevered mind wandered from passage to passage, in vain seeking to confirm the faithless apprehension. Mr. Breay was silent; but leaning back in his chair, appeared to be engaged in prayer. After a pause, the poor sufferer exclaimed, "There is not one.' 'Thank God, not one!' He repeated, 'the blood of Jesus Christ cleanseth from all sin; and having offered up a prayer, he left her calm and peaceful.'" pp. (250, 251 of 4th Edition). For such cases as these the Absolution and the accompanying Collect seem to have been inserted in the "form" which ministers who were not preachers (Canon 67) were to use. "As the usual licence in now considered a preaching licence, all the clergy are at liberty to use their own discretion." (Lathbury's Convocation, p. 203.)

[blocks in formation]

want of spiritualness that makes that needful, for that we find not our affections lively in that holy exercise, unless they be awaked and stirred up by new expressions; whereas the soul that is in earnest on the thing itself, for itself, panting after the grace of God and for the pardon of sin, regards not in what terms it be attended, whether new or old; yea, though it be in those words it hath heard and uttered a thousand times, yet still it is new to a spiritual mind. And surely the desires that do move in that constant way have more evidence of sincerity and true vigour in them, than those that depend upon new notions and words to move them, and cannot stir without them. It may be, it is another but a false flash of temporary devotion, that arises in a man's heart, which comes by some moving strain of prayer that is new. But when confessions of sin, and requests of pardon, though in never so low and accustomed terms, carry his heart along with them heaven-ward, it is then more sure that the Spirit of God dwelleth in him, and the sense of the things themselves, the esteem of the blood of Christ, and the favour of God, do move the heart, where there is no novelty of words to help it. Beware that in fancying continual variety in prayer there be not more of the flesh than of the spirit, and the head working more than the spirit; for (mistake it not), the spirit of prayer hath not its seat in the invention, but in the affection. In this many deceive themselves, in that they think the work of their spirit of prayer to be mainly in furnishing new supplies of thoughts and words; no, it is mainly exciting the heart anew, at times of prayer, to break forth itself in ardent desires to God, whatever the words be, whether new or old, yea possibly without words.

Archbishop Leighton.

UNTHANKFUL CHRISTIANS.

gives them another trial: he raises them up from their sick bed, and restores them to health and strength. What follows? Do they keep in mind the vows which they made during their trouble? Do they give themselves up to the service of God, and throw themselves at the feet of Jesus, or rather lay their hearts and their sins there, which is the thing spiritually meant? One in a way may be grateful enough to do this. But how many do nothing of the sort! How often, in such cases, has one reason to say, "Ten were cleansed; but where are the nine."Rev. A.W.Hare.

How many in times of sickness, when God afflicts their body, and death is staring them in the face, are ready enough to make promises of repentance and amendment, if God will only spare them this once! They cry, as the lepers cried before they were healed, "Jesus, Master, have mercy upon us! have mercy upon us, Almighty God! deliver us this once from the pains of death; and we will lead a new life, and serve thee faithfully for the time to come." Such is their prayer, while the sicknes is upon them. Well! it pleases God to hear their prayer: he

THE VILLAGE CHURCH.

as

The Villagers have a feeling of property in their own parish church. Generally venerable from extreme antiquity, and firm as the hills around it, it stands a part of their native land, and to endure with the country to all ages. It appeals moreover, to all the affections, by motives which penetrate the inmost heart; bringing before the worshipper his birth, his domestic happiness and duty, the memory of departed friends, and his own death. Within, he sees the font at which he was baptised, and the altar where he knelt at his marriage; around it he contemplates the graves of his friends, and the spot which one day will probably be his own. These are charms which speak to every bosom. Every one also feels that a picture of English scenery is incomplete without the old grey tower, or the village spire-upon which the eye rests as loveliest picture of the landscape. And who can hear the distant bells in the cheerfulness of a summer's morning, or the stillness of a summer's evening, without feeling their soothing power enter his very soul.-Osler on the Church.

GOSPEL LOVE.

the

It is the sublimity of the gospel that it combines two feelings,-aversion to evil, and tenderness for man, the author of evil; horror of sin, (to speak as it speaks,) and love for the sinner. What depth of discrimination, as well as of morality! What wonderful knowledge of the nature of things and of man! Evil is truly hideous and hateful in itself, and because of its effects; and with it even the best of men are deeply stained and heavily burdened. At the same time, man is infinitely capable of good, and infinitely worthy of affection; imperfect, yet deserving to be loved beyond all expression.-M. Guizot.

« AnteriorContinua »