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Creed, is it not remarkable that the antidote should have come to us from that quarter from which the opposite evils have prevailed? that they should have been the means of inserting into our Church those safeguards which they have not had in the unhappy condition of their own1? Was it in order to bring forward the Fourth Commandment ?-However that may be, it may be observed that the Law, like that command with respect to the Sabbath, is the external fence, the last bulwark, the last line of defence, against the spirit of "the lawless one. In the first and literal sense, it alludes to things of which the Gospel says little or nothing, as of the keeping of the Sabbath, and speaks more to those who require to be awed by "the letter "that killeth," than encouraged by "the SPIRIT that giveth "life"."

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Must we not confess,-with love indeed for His mysterious and wonderful care, but with awe and trembling also,-must we not confess in these things, that it can be nothing else but the interposition of an invisible hand? For it is in fact the constant rehearsal of the same Baptismal promise of obedience; for it so happens that this is actually explained in the Catechism by the

1 It has been the object throughout this treatise to set aside all consideration of persons and personal motives, or much might be said on the astonishing fact that those whose object it was, as it were, to Lutheranize our Church, to introduce Justification without Works, to lower the Sacramental sense of Absolution, were instrumental in preserving the contrary, as by the Confession, the Absolution, the Commination Service; and by the very tone of sadness unconsciously instilled, they bear evidence of having fallen away, rather than of renovation to first love.

2 The present inquiry has only had reference to the Liturgy; it can therefore only be just mentioned, that in the Thirty-nine Articles the same practical cautions appear to be inserted; passages that might be omitted without injury to the Articles, such as indicate an indistinct apprehension (whether felt or not by the writers), of approaching ávoμía, e. g. in Articles vii. ix. x. xii. xiv. xv. xvi. xvii. (especially) xxiii. xxvi. xxvii. xxix. xxxii. xxxiv. xxxviii. xxxix.

The argument from the Articles has, in one respect, a peculiar force on this subject, inasmuch as their being human compositions, and not like Scripture, or like Apostolic and Catholic Tradition, containing principles of universal obligation, or which are capable of universal application, their entire reference is to our own Church as such.

Ten Commandments'. It is therefore this promise again and again brought before us at the approach to this Sacrament and at the Altar. It may also be noticed that the only authority which Mr. Palmer mentions for the introduction of the Decalogue itself, at all, is the use of a portion of it in the Anglican Church during Lent. So that here again that which was peculiar to a penitential season has become our appointed admonition for our Festivals and Eucharistic Service, and throughout the year. It was also used to be followed by a response not unlike what we now have, but not, it seems, repeated after each Commandment, which gives it a very expressive force. A response, indeed, so deeply penitent, that Bishop Sparrow says of it, "If there be any that think this might be spared, as fitter for poor publicans than saints, let them turn to the parable of the publican and Pharisee." He speaks of it, therefore, as bearing strongly this character of humiliation and penitence.

15. The general bearing of this argument on the former.

Now if this second point has been established, with respect to the principle of obedience being made in a very remarkable manner to pervade and distinguish the Services of the Anglican Church, the entire weight of this second argument may be added to all that has been said to establish that of the former treatise. For it may be observed, that if the language for the returning penitent in Scripture is, "I am not worthy to be called thy son, make me as one of thy hired servants;" it is equally clear that the language with which the penitent is received is such as this, Repent, and do thy first works." "Cease to do evil, learn to "do well." "When the wicked man doeth that which is lawful "and right, he shall save his soul alive." And these may be considered to contain the sum and substance of the two prin

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1 The Decalogue was inserted in the Catechism at the First of Edward, into the Communion Service at the Second Book: the Baptismal promise of Obedience not till the last Review; therefore this remarkable harmony was, humanly speaking, accidental.

ples observed, both running continually into one, both mutually implying one another; both sometimes are but one and the same thing looked at from a different point of view, like the convex and concave in a circle, which are in fact one and the same: the former mode of expression is ever putting into the mouth of the sinner, "Enter not into judgment with thy servant ;" the latter is ever bringing before him, as such, the terms of his acceptance, "If thou doest well shalt thou not be accepted?" Sometimes the same sentence may be considered to have an equal reference to both of the points stated, as in the words " faithfully serve Thee "in this life :" and in that penitential response to the Commandments just alluded to, for they express humiliation, and also the necessity of obedience. And as chastenings and admonitions are in this life of a remedial nature, it may be further observed, that it is this discipline of keeping the Commandments which restores us to the state of sons: "Ye are my friends if ye do whatsoever "I command you."

The benefit of this Heavenly and Divine guide dwelling among us which we have in the Church, thus after a superhuman manner calling us to repent, and then regulating our repentance, may be the more strongly seen by the instance of an irregular call of the same kind, which has extensively prevailed in this country by the teaching of Wesley and his followers. For this also may be considered as a call to repentance, like the Reformation; the latter an attempt at recovery from the evils of Popery, the former from the lukewarmness which the principles of the Revolution in 1688 had infused into the Church. They differed in this, that one adhered to the protection of the Church, the other did not. One was authorized and commissioned, the other irregular and self-chosen; and it is remarkable that the latter (i. e. Wesleyanism), in conveying a call to repentance, so treats the penitent, that persons are placed thereby, not in the position of servants, but are called to strong spiritual joys and assurances, and assume at once the character, as it were, of sons and the privileges of adoption. And not only this, but afterwards internal emotions and sensibly felt assurances are considered so essential as to take the place of obedience. And these two cir

cumstances form, in fact, the very characteristic of that sect1. Instead of these false encouragements and vain confidences, the Church, like a skilful physician, has endeavoured to allay the feverish impulses and passionate sentiments which are incident to such conversions and a late amendment of life; she has gently and almost imperceptibly infused into the whole of our religious system the recurrence week after week of humbling, yet soothing expressions, and calls to duty. Contrast these with the tendencies of Wesleyanism; which tendencies are in fact nothing else but the natural effects which follow when the truth breaks in upon a corrupt state of life: whereas it is the office of the Church to remedy and correct these workings of our depraved

nature.

16. Reflections.

There is, however, doubtless in the subject in general, much more than we can comprehend: and, as in all matters of religion, whatever light we may attain unto only reveals mysteries far beyond our feeble imaginings, as a ray of moonlight to one who travels among mountains, or upon the sea at night. For, indeed, if we may be allowed reverently to take up these words in illustration, "His Righteousness is as the strong mountains; His "judgments are like the great deep." "Lo, He goeth by us, and

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we see Him not: He passeth on also, but we perceive Him not." For though indeed we have spoken of the guidance of the Church as of an Angel sent to lead the way, yet from the promises of CHRIST'S indwelling in His Church, we must remember that it is more than this for though it is said indeed, "I send mine "Angel before thee," yet it is added, "beware of him, and obey "his voice, for my Name is in him.”

And again, let it be observed, if the voice of GOD is addressed to the Church in England, with a peculiar and appropriate mes

1 Abundant instances of both these points might be adduced from the history and devotional books of these separatists, such as the Journal of John Wesley, &c.

sage, as it was to each of those Churches in the Book of the Revelations; and if it be not to be heard by a miraculous and supernatural sound as then, in what way can the purport of it be ascertained unless it be by putting together in this manner detached sentences, and syllables, and words, which stand out from the natural order of events? And when this is done, they do, I feel assured, convey a Divine meaning so palpable and distinct, that he who would run on in the way of GoD's Commandments cannot fail to read it.

For what great and high destinies our Church may be intended in times yet to be revealed, that she should have been so signally protected; or what "good thing" the ALMIGHTY may have seen "in us" in days that are past, it were not for us to divine; or, it may be, that any part of His Providence that comes most under our closer inspection, will be found in discernible characters, thus abounding in wisdom and goodness. However this may be, it were impossible, one would think, for the coldest heart to remain unmoved at the contemplation of such the footsteps of a mysterious and sleepless Providence, ever on the watch over us to do us good, whether we wake or sleep; and without some wish to meet with responsive feelings and efforts of obedience such a daily-working and complicated scene of goodness, ever adapting itself to provide for our wants. And surely such a keeping of the Commandments is near akin to the highest Evangelical love, for "love is the fulfilling of the law." It might seem as if it were the presiding genius of that "beloved disciple" under whose auspices some would fondly imagine our Church to have been founded, whose voice we might suppose to be still ever heard among us, still ever repeating as he was wont, and beginning and ending with appeals to love and keeping the commandments; and reminding us of his LORD's last solemn words, "Behold I come quickly, and my reward is with me, to give to every man according as his work shall be."

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VOL. V.--86.

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