317

THE CHURCH-ITS CHARITABLENESS.

THE Spirit of the Established Church is charitable, both as regards her own body, and those who dissent from her communion. With respect to her own members, she uniformily adopts the language of charity and affection, for which conduct she undoubtedly has the example of holy writ. All who make a profession of Christianity, by being baptized into the name of Christ, the Church of England considers as members of the visible Church, and as such addresses them on all occasions by the affectionate terms of "Brethren," "Dearly beloved brethren," and the like; although it is impossible that our reformers could believe that every baptized person was truly regenerate in the spiritual and saving sense of the term. Hence, in our baptismal service, the sign and the thing signified are indiscriminately used; yet, nothing can be more evident that the excellent fathers of our church understood and clearly expressed the important difference between the outward and visible sign, and the inward and spiritual grace. It is in this judgment of charity that the Church returns thanks to Almighty God for the renewal of the Holy Spirit of every person who has been born again of water. Thus St. Paul speaks of persons being "washed with the water of regeneration." Certainly he did not mean that water actually renewed any one unto salvation, but that it was a sign of the sanctification of the Spirit. It is evident that all baptized persons were invariably denominated by the apostles, believers, saints, disciples, brethren, beloved, the elect of God, and holy brethren. It is in the same charitable spirit that our Church admits all her baptized members, who die a natural death, to the privilege of her funeral rites; calling them "dear brethren and sisters;" and expressing a hope, whilst their bodies are committed to the dust, that their souls will rise again to everlasting bliss. We are aware that this very circumstance which we think so characteristic of her Christian spirit, is highly censured, and even made a ground of dissent from her communion! Yet there seems no just cause why the usual objection should be urged to justify a schism in the body of Christ. For what is the simple fact? It is that the clergyman and congregation expressed merely a hope of the happiness of a departed brother, of whose misery they cannot possibly be certain. Now, if we do not know that any one has actually died in his sins, why should we not willingly hope that he has not? To our apprehensions, indeed, the future happiness of a person may be very improbable; but as we know that with God all things are possible, there can be no evil in hoping that he has shewn mercy to the brother or sister we are about to bury out of our sight. We see the generalizing language adopted by the Church of England uniformily employed by the holy apostles themselves, even when they were fully persuaded of the hypocrisy of some who had been admitted by baptism into fellowship with the Churches to whom they addressed their epistles. "Moreover, brethren," says St. Paul (1st Epis. to Cor.), "I would not that ye should be ignorant that all our fathers did eat the same spiritual meat, and did all drink the same spiritual drink; (for they drank of that rock that followed them, and that rock was Christ.") But if this had been literally true, it would not have immediately been added: "But with many of them God was not well pleased, for they were overthrown in the wilderness." From which, and many

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similar passages, it is manifest that a charitable mode of general expression is authorized by scripture, and quite consistent with that conviction of the judgment, which admits of individual exceptions. The spirit of the Established Church towards all who dissent from her worship and communion, breathes the same general benevolence, as she manifests for all her own members. In this respect, she certainly possesses much of that charity which is, "kind, envieth not, and doth not behave itself unseemly, but hopeth all things." She does not, indeed, think lightly of schism. She is aware that "divisions" amongst us injure the best of causes; are destructive of brotherly love, harmony, and peace; open the mouths of gainsayers; and are frequently a fatal stumbling-block to the young men who enquire wherewithal they shall cleanse their way. It is admitted that our Church laments those divisions amongst professing Christians, which she cannot prevent. But she adopts the only scriptural method of counteracting their evil tendency, that of praying to Almighty God to pour his Holy Spirit into all our hearts, that we may have that spirit of charity one towards another which is the bond of peace. The reformers were sensible that when once the mind was well informed, and the heart duly affected with the fundamentals of religion, its externals would sink to their proper level in the public estimation. And we of the present day can bear our testimony to the solidity of their judgment. For who in our times attaches a superstitious reverence to any of the rites and ceremonies of our Church? Certainly, no one who has a spiritual perception of her doctrines and precepts; nor does the Church herself authorize or encourage any such abuse of them. The early controversy, however, which was permitted on these points, was, doubtless, overruled for eminent good; having been productive of that genuine and permanent spirit of moderation, tolerance, and piety, for which the reformers and all our divines, who have adhered to their principles have been so eminently distinguished.

66

The Reading Desk.

very

THE LITURGY OF THE CHURCH OF ENGLAND.

THE Romanists continued to frequent the Established Church, and to communicate in the prayers and sacraments: they could not discover any thing in the reformed Liturgy contrary to the word of God, or the uncorrupted doctrine of the purest ages of Christianity. Foreign ambassadors, members of the Church of Rome, resorted daily to the public worship. The Pope himself offered to confirm the English Book of Common Prayer, simply on condition of restoring his supremacy. But, to use the language of a prelate of profound learning and great practical piety, We deem the Papal SUPREMACY the real pivot of Papal error. When he found it impossible to gain this point, and the Church of England was determined to act independent of his authority, he changed his tone. In a furious fit of zeal, he excommunicated the Queen and all who paid her allegiance. Annually, ever since, the whole Protestants in Great Britain and Ireland are formally excommunicated and anathematized, on Maunday Thursday. For ten years the members of the Romish Church communicated with the reformed Church of England; but after Clement's bull was published, they broke out into an open schism. They separated from the Church of England, and have ever since continued in a state of separation and schism.

The Puritans next assaulted the Liturgy with equal violence and malice. They

were countenanced by the Earl of Leicester, Sir Francis Knollys, and Walsingham, besides other leading men at court. Through their means the Puritans obtained considerable strength. On the accession of King James, they hoped to have overturned the Established Church, and triumphed in its ruin. With this view, they presented the millenary petition to him on his progress to London. In it they made the most grevious complaints against the Liturgy, the government, and discipline of the Church. James was too sagacious to be so easily prevailed on to alter the established constitution and worship. Desirous, however, of satisfying the Puritans, he appointed a conference to be held at Hampton Court between the Puritan chiefs and some bishops and clergy. In this conference, the king defended the Church with great learning and judgment. After an impartial hearing, he declared that if this was all that the Puritans had to say, he would make them conform or else "herry them out of the land.” Soon after this conference, the Liturgy was again reviewed. The words or remission of sins were added to the rubric before the absolution. A Collect for the royal family was appointed to be said in the morning and evening services, which ran thus: Almighty God, which has promised to be a Father of thine elect and of their seed." A petition for the royal family was likewise inserted in the Litany. The forms of thanksgiving for rain, fair weather, plenty, for peace and victory, and deliverance from the plague, were added to the end of the Litany. In the office for private baptism, the administration was confined to a lawful minister. The former rubric seemed to give some countenance to lay-baptism. In the examination, concerning this baptism, the questions about their calling on God for grace, and their being persuaded or not of the lawfulness of the child's baptism, were omitted. Instead, the following words were inserted: "And because some things essential to this sacrament may happen to be omitted through fear or haste, in such cases of extremity, therefore, I demand farther of you," &c. The title of the office for confirmation was enlarged as follows: "The order for confirmation, or laying on of hands upon children baptized, and able to render an account of their faith, according to the catechism following. Those excellent questions and answers regarding the sacraments, drawn up by Dr. Overall, were added to the catechism.

The Liturgy remained in this state till the grand rebellion. Cromwell was determined to crush the Episcopalians on account of their attachment to monarchy. He accordingly issued an ordinance against them, forbidding the use of the Liturgy, under the highest and most severe penalties. "It is useless," says Dr. Harris, in his Life of Cromwell, "to spend words in exposing the cruelty of this declaration. Persecution is written on the very face of it, nor is it capable of a vindication.' Just before the Restoration, a deputation of Presbyterian divines waited on Charles II. at Breda. They "congratulated the king on his attachment to the Covenant, and thanked God for his constancy to the Protestant religion; declared themselves no enemies to moderate Episcopacy, only they desired that such things might not be pressed upon them in God's worship, which, in their judgment that used them, were indifferent, but by others were held to be unlawful." "The king spoke kindly to them, and acknowledged their services, but referred all to the wisdom of Parliament." When the king landed at Dover, the Puritans demanded the total abolition of the Prayer-book, whereupon, says Neal,* "The king replied with warmth, that while he gave them liberty, he would not have his own taken away; that he had always used that form of service, which he thought the best in the world." In order, if it were possible, to give them satisfaction, Charles appointed a conference between the dissenting teachers and some of the most eminent of the bishops and clergy He authorized them to compare the Book of Common Prayer with the ancient liturgies of the primitive and purest ages. He directed them to make such alterations and corrections as should either be necessary or expedient to restore and preserve the unity of the Church. The commission, dated 25th May, 1661, was directed to twelve bishops and twelve Presbyterian divines; to whom nine coadjutors on each side were added to supply the place of any of the principals that might be absent. They met in the Bishop of London's house, in the Savoy. The conference came to nothing. It broke off without any good effect, through the perverseness, stiffness, and contentious humour of the Presby

* Neal iy. 231, 232.

terians “They claimed every thing, but would yield nothing." They not only revived all their old objections to the Liturgy, but they exerted their ingenuity to invent new cavils, and to multiply trifling and frivolous exceptions. Richard Baxter, in particular, had the assurance to draw up some offices of his own, which he called The Reformed Liturgy. This he proposed to have established instead of the Book of Common Prayer. His brethren on the same side highly applauding the proposal. He alleged that it was impossible to improve the old Liturgy, it was so bad, therefore he proposed his own, completely new and different, to be substituted. This was in direct violation of the king's commission.

It only allowed them "to compare the Prayer-book with the most ancient liturgies that had been used in the Church, in the most primitive and purest times;" requiring them "to avoid, as much as possible, all unnecessary alterations of the forms and Liturgy wherewith the people were altogether acquainted, and had so long received in the Church of England." Such unreasonable and captious conduct disgusted the Episcopal clergy, and the conference broke up without any thing being done. The bishops proposed some few alterations, which were next year submitted to the convocation and agreed to.

The Pulpit.

"are ye not carnal, and walk as men?"-1 Cor. iii. 3.

THERE cannot be any question as to the object which St. Paul had at heart in writing this Epistle; it is shown by the peculiar attention which he gave the subject, and the manner in which he again and again returns to it. He does not wait to answer the questions which had been asked him, but at once commences his Epistle by reproving the divisions which had crept into the Church at Corinth, by pointing out its prejudicial and sinful consequences, and by enforcing unity. The whole of the three first chapters are devoted to these points; in the fourth he vindicates his own ministry, and as a steward declares that he looks to Him from whom he derived his authority, and is prepared to render his account to his Master; but that man's judgment is of very little moment in his estimation, since there are always some who will be dissatisfied, and who will misrepresent the motives by which he as a steward is actuated. To the subject he again returns in the twelfth chapter, in which, from the dependance of the members of the human body upon each other for the fulfilment of the necessary functions of life, he beautifully illustrates that unity which ought to exist in the Church of Christ, and clearly proves its necessity to the well-being of the several members of it.

Thus to dwell upon the necessity of unity in the Church; thus to inculcate a point which he considered so essential; thus frequently to return to the subject, evidently shows that his mind was peculiarly impressed with the importance of unity. Nor does he stop here, he denounces such as are guilty of joining in these divisions, as "carnal," as they "who walk as men," that is, after human wisdom the pride of the human heart,-making that their rule of conduct, instead of the precepts which the apostles had delivered.

Is the case altered now, my Christian brethren? Are truths which then were delivered not necessary in the present day? Is unity less essential to the Christian now than it was then? Has it been revealed, that those duties which were so powerfully, and so clearly, and so frequently impressed upon the Christians then, are not now to be enforced as of the utmost moment? We find nothing of that kind anywhere in that Sacred Book by which here we are to walk and by faith in the promises and blessings revealed in which we hope to attain to the kingdom of heaven; but we find, on the other hand, many threatenings denounced against those who pervert the word of God.

May we not then express our astonishment at the divisions which we see reigning around us, and inquire whether we are really living in a country professing that sacred religion which so distinctly enjoins unity as an essential doctrine? Nor is this the only evil, men are so self-sufficient and so proud of their own opinions, that if the sinfulness of these divisions are pointed out-if men are exhorted to

unity, if they are directed to "search the Scriptures" and to reflect upon the frequency with which unity is enforced upon the necessity of this oneness in worship this union in government; they are accused of illiberallity and uncharitableness.

The Christian Pastor, who is truly and legally sent by the apostles and their successors in the sacred office, must however, like St. Paul, be accounted" as the filth of the earth and the offscouring of all things," (1) rather than neglect those duties which are laid upon him, " for woe is unto me, if I preach not the Gospel ;"(2) we must not seek to please men, and so to preach the Gospel of salvation as to hide one of those saving truths which that Gospel declares is essential to man's everlasting welfare; but "reprove, rebuke, and exhort with all long-suffering and doctrine,"(3) we must seek rather the praise of God and look not to creatures for our reward but to Him whose stewards we are. We know indeed that such is the pride of the unconverted heart, that it will not bear the sound doctrines of Christ, that "strong meat" which nurtureth the soul; it will not endure that admonition which convinceth it of sin, and is at variance with its own opinions: No! it will, like Jonah, be angry with the means which would teach it the mercy and the goodness of God.(4)

But the sinfulness of divisions in the Church of Christ rests not on human opinions, they are denounced by St. Paul as carnal-now there are but two minds described in the Bible, the carnal mind and the spiritual; " to be carnally minded, we are taught, "is death; but to be spiritually minded is life and peace."(5) The one is emnity against God," and the reason given by St. Paul is that "it is not subject to the law of God, neither indeed can be;" it will not conform to the Divine precepts it sets itself above the wholesome restraints of the law of Jehovah-it accounts more highly of itself than it ought; and hence, living in the constant disregard of the sacred will of God, it is at emnity with God. St. Paul confirms this opinion in the chapter immediately preceeding that from whence the text is taken, in which, speaking of the pride of human wisdom, and the necessity for receiving the truth as made known by the Spirit, says, 66 Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things which are freely given to us of God, which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritually things with spiritual. But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither indeed can he know them, because they are spiritually discerned."(6) The carnal mind therefore cannot know, that is will not receive and acknowledge the truth, it would account its own ideas the best its own wisdom the most infalliable-its own path to glory the surest and the safest. And yet we are taught that we are "to bring into captivity every thought to the obedience of Christ; (7) that the wisdom of this world is foolishness with God"(8): that there is but one way of salvation and that a narrow one. (9) Thus does the carnal mind act in direct opposition to the will and word of God. The same is enforced in many other places. In the Epistle of Jude "they who separate themselves" are said to be "sensual, having not the Spirit ;"(10) in that of Paul to the Galatians, "heresies" are mentioned among "the works of the flesh,"(11) and in that to the Romans he beseeches them to "mark them which cause divisions and offences contrary to the doctrine which ye have learned, and avoid them; for they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches, deceive the hearts of the simple."(12) Would the apostles have thus denounced divisions, and that difference of opinion which tends, to divisions, if they had been a mere matter of indifference, and of no moment to man's salvation? or would the Holy Spirit, by whose teaching they spake and wrote have permitted them thus to warn men of the consequences of divisions, if such had not been the mind of the Lord, and of great moment to salvation? The Church, entertaining the opinions thus clearly enforced, and adopting the same language, prays in her incomparable Litany, that God will deliver us from all "heresies and schism,” while their divisions are denounced as sinful, and they who encourage them are said to be carnal and to walk as men. Unity is frequently and most clearly (1) 1 Cor. iv. 13, (2) 1 Cor. ix. 16. (3) 11 Tim: iv. 2. (4) Jonah, iv. 9, 10, 11. (5) Rom. viii 6, 7. (6) 1 Cor. ii. 12, 13, 14. (7) 2 Cor. x. 5. (8) 1 Cor. iii. 19. (9) Matt. vii. 14. (10) Verse. 19.