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to any correspondent, as your kind cautions, in your last, have made it to you. I cannot endure, nor am strong enough to bear, the congratulations sometimes sent me; which always make me fear the writers of them are not enough read in self knowledge. I would be always dealt with as a corrupted, weak, unworthy sinner, who needs all manner of help. And this I can truly say, those who have come nearest to this rule with me, have always had the first place (as they deserve) of my affection and esteem. The hint you gave me about the society, I endeavoured to improve, by reading that part of your letter to them, and taking occasion from thence of enforcing the passage referred to. I have no doubt you will pardon that freedom, and will be glad to hear that it seemed to contribute to the thing you aimed at, love and unity. It hath been our singular blessing, that we have had no disputes among us, which, under God, we ascribe to the nature of our constitution; which is, that no one is to be talking there but myself. That private persons should be speaking in a large company, we had observed from the Methodists, to be so great a temptation to conceit (and the next step to that is always envy, strife in the heart, and contention), that we dared not venture upon it. Our way is, to take advantage of one passage and another of scripture, to give and impress some piece of advice suited to a society; which office I ever take upon myself. Conversation they have enough elsewhere. If you please I will send you the orders and directions under which we act; and shall be glad of your sentiments upon them. I had great hope that things were better in your parts than here. However you will be gladly informed, that we have had a Parson's Club subsisting these five years, the basis of which hath been the old principles. The members of it in the whole hath been eleven, three of which are dead, one hath left us, and one other is removed into another part of the county. We meet monthly at each other's houses, and the whole design is to consult upon the business of our calling, which hath been done all along with so much freedom and love and unanimity, that I am even astonished at the remem-brance of it. Some of these gentle

men have appeared heartily in the cause of Christ; one of them with an honest boldness before the bishop at our last visitation, for which he was treated more roughly than Mr. P. In three of our parishes besides this, something considerable hath been done; and it hath reached farther into other places to the awakening of many, and the conversion of some. Thus united we are a better match for the opposition; and we are not without it, though we all act in the most regular and inoffensive manner, unless, as the world will needs have it, in the case of our society, which, nevertheless, was not erected without consulting the bishop, whose answer encouraged it, as far as the words I do not forbid you may be interpreted to go; and 'tis plain he did not forbid it, though he did not care (for obvious reasons) to give his sanction to it. O help our prayers, that we may be faithful, and the truth be enlarged farther, through our humble, meek, and zealous diligence. Indeed something more than formerly like the truth is getting into some pulpits up and down about us.

I have not yet been able to procure Mr. Pier's letters, but shall endeavour to do it from my bookseller at London. Good Mr. Hartley's sermons are now in my hand. "Tis, methinks, a favourable circumstance, which gives room to hope the eyes of some are opening, that a second edition of them is required. The Parson's Club thinks so well of the design you have in your lectures, that we shall spread them through all our parishes. They will now, I suppose, be soon published. Mr. Romaine, no doubt you have heard of as a popular preacher in London: he hath appeared with boldness; and was particularly so free in the time of the Jew act, that there was talk of his being taken into custody. Some time ago he printed a sermon upon the frequent robberies; wherein he shewed, I thought, a very honest heart, though he seemed wanting in the Christian scheme. I am since told, I hope falsely, he is siding with the Moravians.

'Tis high time to release you. I beg a place in your prayers, as I know not that you are forgotten in any of mine; beseeching God for you and your worthy neighbour (to whom I desire very respectfully to be remembered), that he will make his word in

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of the ehold of faith;" that Chriswas represented as a religion of and the spirit of love, as being o a spirit of peace, concord, and unisy. The schismatic was deemed defective in the fruits of the spirit, which are love, joy, peace, gentleness, meekness, patience, and was considered as inclined to the works of the flesh, to emulation, wrath, strife, envyings, heresies, and such like.

"In the period immediately following that of the Apostles, we find the same exhortations to endeavour to preserve the unity of the Church. Clemens (probably the same person whom St. Paul mentions as having his name written in the book of life,) as well as Ignatius his cotemporary, appear, by letters still extant, to have been extremely strenuous on this point. Schism was treated as a heinous sin, and a private individual, who should have taken on himself the office of preaching and of administering the sacraments, would unquestionably have incurred the anathemas of these pious and primitive bishops. Here again a concession ought to be made. These venerable men not only derived their appointment from Christ and his Apostles more immediately than our bishops, but must likewise be considered as enforcing doctrines of which the orthodoxy is less questionable than those of any modern. The schismatic of that day was a heretic, and the heretic a schismatic. Hence the two sins of heresy and schism are usually censured at once in the ancient writings.

"Let us advance to the days of the reformation. The Church of Rome had greatly corrupted itself. The promise made in scripture, that Christ would be with his Apostles and their followers even to the end of the world, is not, therefore, to be understood as implying, that true doctrine would infallibly remain wherever the visible Church should be found. This sentiment was opposed by the reform. ers, as may be seen by a reference to the nineteenth article. Thus the liability, even of their own establishment,

pel, and in the article of church government, as in other things, I think that we may trace some general resemblance.

"Let us proceed to the period of our Saviour's appearance. In the first place I wish you to observe, that although he deemed the Jewish priesthood to have become exceedingly corrupt, he attended the synagogues; he there listened while the ancient scriptures were read and explained by very unworthy lips. Even while he warned the people to beware of the Pharisees, he would sometimes inculcate reverence for the office. "Whatsoever," said he, "the Pharisees bid you observe, that observe and do, (for they sit in Moses's chair;) but do not ye after their works, for they say and do not." It is true, indeed, that, as Lord over his own house, he changed the customs which had been established by the means of Moses. He, however, ordained his own twelve Apostles to be the heads of the Christian Church, and gave them an express command to go forth to preach the Gospel. To these Apostles belonged the power of appointing other men, who should carry the same truth to distant countries and genera

tions.

"There existed in the apostolic age different orders of the ministry, a circumstance on which our Church founds its distinction of bishops, priests, and deacons: but the great point to which I would call your attention is this. There is no trace in scripture of the office of preacher having been either assumed by individuals, in consequence of their judging themselves qualified for it, or of its having been conferred by the election of the people. No duty was more earnestly enjoined by the Apostles, than that of endeavouring to preserve unity in the Church of Christ. How strong are those expressions of St. Paul: "There is one body and one spirit, even as ye are called in one hope of your calling, one Lord, one faith, one baptism, one God and father of all, who is above all, and through all, and in you all." In the Epistle to the Corinthians, they who had introduced divisions into the Church are described by the name of "carnal," a term usually opposed to that of spiritual, and implying the absence of the spirit of Christ. But do not suppose that I am charging every modern Dissenter with

the sin of the schismatical Corinthian. I shall presently explain to you the difference of circumstances which time has introduced. Bear in mind, however, that believers were, in the first ages, characterized as one family," as "brethren," as "members of the same household of faith;" that Christianity was represented as a religion of love and the spirit of love, as being also a spirit of peace, concord, and unity. The schismatic was deemed defective in the fruits of the spirit, which are love, joy, peace, gentleness, meekness, patience, and was considered as inclined to the works of the flesh, to emulation, wrath, strife, envyings, heresies, and such like.

"In the period immediately following that of the Apostles, we find the same exhortations to endeavour to preserve the unity of the Church. Clemens (probably the same person whom St. Paul mentions as having his name written in the book of life,) as well as Ignatius his cotemporary, appear, by letters still extant, to have been extremely strenuous on this point. Schism was treated as a heinous sin, and a private individual, who should have taken on himself the office of preaching and of administering the sacraments, would unquestionably have incurred the anathemas of these pious and primitive bishops. Here again a concession ought to be made. These venerable men not only derived their appointment from Christ and his Apostles more immediately than our bishops, but must likewise be considered as enforcing doctrines of which the orthodoxy is less questionable than those of any modern. The schismatic of that day was a heretic, and the heretic a schismatic. Hence the two sins of heresy and schism are usually censured at once in the ancient writings.

"Let us advance to the days of the reformation. The Church of Rome had greatly corrupted itself. The promise made in scripture, that Christ would be with his Apostles and their followers even to the end of the world, is not, therefore, to be understood as implying, that true doctrine would infallibly remain wherever the visible Church should be found. This sentiment was opposed by the reform. ers, as may be seen by a reference to the nineteenth article. Thus the liability, even of their own establishment, to depart from the pure faith, was

1803.] On some popular Objections against the Church of England.

349

of deliverance from greater; and in It may be proper to observe, that spite of all the abuse which has been the objections which have been men

tioned,

concern
ferior degree.

entire

the Although conformity

laity

in

a very in

to

the

discharged against them, there is little hazard in affirming, that they have the requisiattained as much of their object, as tion of Church perhaps the depraved state of human may be alleged as a cause of dissatis nature would permit. It is more than faction by the clergy, it can, in no possible, that their very success is a sense, justify the complaints and seprincipal cause of the resentment expressed against them.

cession

66

of the they being neither

private obliged

members

wear

to

The worship of our Church is, as surplices, take oaths of canonical obeindeed it must be, founded upon her dience, read the burial service, sub doctrine. It is not, therefore, the scribe the articles, use the sign of the

baptism,

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doctrinal so much as the ceremonial cross in part of her worship which is the ob- absolution." Christian Observer, Vols ject of censure and opposition. But II. p. 107. col. 2.

this

say,

dictates of conscience, which are often urged to enforce the objections here considered, and to vindicate separation from the Church, are of all pleas one of the most ambiguous and uncertain. They serve, however, to withdraw the cause from human cognizance, and to render the right of schism, like the right of insurrection, sacred. But conscience is only a rule of duty when it is conformed to truth and the will of God; and unless objections of such weight can be produced against the established Church, as we are assured cannot be produced, openly and in the face of the world and in a formal manner to separate from her, is not only to offer an insult to her and through her to Christianity itself, but is a manifest violation of that union which, as Christians, we are enjoined to cultivate, and which, unless we are hypocrites, will be external as well as internal. It is to little purpose to allege a fundamental and internal union: the language of actual separation is to a different effect, and is uniformly understood to express aversion and hostility.

is a large field to enter upon; and The to examine each particular portion of our ritual, which is objected against, would be too protracted an attempt for the present paper. It will be sufficient to send the candid reader, for the satisfaction of any scruples which he may possess, to the fifth book of Hooker's Ecclesiastical Polity: but let him attend to the indisputable excellencies, as well as the supposed defects of the form of worship established in our Church; and let him whether he has not much cause for gratitude that such a form is established: so that, when he assembles with his brethren in divine worship, he may not only be assured that he shall not be tempted to acts of devotion which his conscience disapproves, but be certain that the service which he offers is both founded upon the most important doctrines, and is conceived in the soundest form of words. The objections against our burial service have, in this work, been solved in the most satisfactory manner (Christian Observer, Vol. I. p. 296); and little more ability would be required to vindicate every other part of our

liturgy. But upon this and upon every Upon the persons guilty of such other subject of the like nature it conduct it is not sufficient coldly to would be a desirable thing, and no observe, in the language of one infiless just than desirable, that those who del speaking of another, that concernentertain objections to the established ing their opinions men will, no doubt, religion, whether originating with judge variously, every one approving themselves, or suggested by others, or condemning them, according as should apply to their parish minister they happen to coincide or disagree or to some clergyman of the Church with his own. With all tenderness of England for the satisfaction of their towards those whose scruples are rescruples; but those who suggest such ally conscientious, and after an imdoubts well know that this will not partial enquiry unremoved; whose abissue in the accomplishment of their stinence from our communion is peaceobject; and, therefore, by them it is able, and consistent with sincere delikely to be discouraged. Some in- sire of our prosperity; we must, nestances, however, of the benefit of vertheless, be permitted to undersuch conduct might be adduced.

stand schism as expressly forbidden in

342

On some popular Objections against the Church of England.

[JUNE, England is episcopal. This form of Clemens and Pius, who were Rogovernment has been attacked with mans, and from Irenæus a bishop in great vehemence, but with little suc- Gaul; in Asia, as is proved by the cess. The infelicity of a recent at- Epistles of Ignatius, bishop of Antitempt against it, from the pen of no och, written to several of the Asiatic less a person than the late Dr. Camp- Churches; and in Africa, as is evibell, will be sufficient to convince dent from the writings of Tertullian, every impartial enquirer how little is Clemens of Alexandria, and Origen. to be advanced in support of any If, therefore, there were no other, cause which stands in opposition to this would stand for a firm and invinour Church, as far as the form of her cible argument, that the three orders government is concerned. Even our in question were instituted by the enemies, and those by no means the apostles themselves; for it exceeds all most candid, are compelled, never- belief, that Churches, established in theless, to acknowledge, that they every part of the world, and placed see no valid objection to the three or- at so great a distance from each other, ders, in our Church, of bishops, should conspire in adopting the same priests, and deacons; and admit it as form of ecclesiastical government, certain, that from the days of the unless it was delivered to them by apostles, these orders have, in some the very apostles who delivered to form or other, prevailed. The least them their faith." Vide Annot. in scrupulous of our opponents would, Can. Apost. in Can. ii. on the words indeed, be put to a difficulty to ac- Ὑπὸ ἑνὸς ἐπισκόπε, near the end. count for the general and exclusive But if the Church cannot exist with prevalence of episcopacy, in times, not out some visible form, it would grationly in contact with the apostolic, but fy us at least to know for what we are running into them, on any other sup- to exchange our present. position, than that the episcopal form The objections to the doctrine of of ecclesiastical government was an in- the Church of England may be dis stitution final and deliberate of the apo- missed with less ceremony; as they stles; and, consequently, if not of divine come in general from a quarter, the authority and obligation, yet decisive- sentiments of which upon this subject ly superior to every other. The me- are not entitled to much consideration. rits of this important question, for im- But it is an advantage, of which no portant after all it must be confessed member of the national church ought to be, cannot be sufficiently discuss- to be ignorant or insensible, that, by ed in a small compass. The reader, means of the establishment, some sewho would wish to give the subject a curity at least is afforded to the laity, full examination, may be referred to that is, to the great mass of the Christhe seventh book of Hooker's Eccle- tian community, against the inconsiastical Polity, and to the second, stancy and probably the heresy of third, and fourth books of Bingham's their teachers; and that they are not, Origines Ecclesiasticæ. There is a for their spiritual instruction, left to passage, however, in the writings of the mercy of men, who may think BISHOP BEVERIDGE, which comprises the main force of the argument for episcopacy, in such strong and lucid language, that it has every claim to be produced upon the present occasion. After having quoted the testimonies upon which his conclusion is founded, he proceeds to that conclusion in these words:-"Upon all these testimonies of the ancients it may be observed, in the first place, that three distinct orders of ecclesiastical ministers, bishops, priests, and deacons, in the age immediately succeeding that of the apostles, were constituted, not in one place or other, but in all the parts of the habitable world then known, in Europe, in Asia, in Africa: in Europe, as we learn from

that their liberty is of no use to them, or not even possessed, unless they exercise it on every subject, and on every occasion, by a continual progress or fluctuation from one opinion to another; as if the freedom and reality of their faith could only be proved by its loco-motivity. Have no sects experienced this evil, with its natural consequences? and is it no advantage to be preserved from them?

This consideration, properly pursued, will serve, in some degree, to silence the clamours raised against tests, imposition of creeds, subscription to articles, &c. &c. If, as restraints upon liberty they may be considered as evils, they are evils to which we cheerfully submit as means

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