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as to the extent of his powers, surely The Archbishop writes, “Now, whatthere must be the like uncertainty as ever may be the force of the arguto that of others, and consequently ments on either side, a difference of the more reason why any such power opinion will always exist in regard to should be tenderly and faithfully used the contested points.” Of this there by those that are in authority. can be no question, and it will also

This mode, then, of settling the happen again, as it has done in times differences having failed, and it being past, that when the consciences of found impossible to enforce a rigid men are aroused to the position in conformity, is there any probability of which they are, they will make the their being adjusted in any other way? effort to relieve themselves from it.

[To be continued.]

THE CHURCH VISIBLE, AND THE CHURCH INVISIBLE. In all ages, and not least in the pre Israelite. But our Saviour, piercing sent, so many errors and mistakes deeper, giveth further testimony of him have continually arisen from overlook than men could have done with such cering the distinction between the Church tainty as He did :—Behold indeed an invisible or mystical, and the Church

Israelite in whom there is no guile. If visible, that it may be well to call the

we profess, as Peter did, that we love the

Lord, and profess it in the hearing of attention of all parties to the very clear statement of this distinction and, therefore, charitable men are likely

men, charity is prone to believe all things; which is given by the judicious to think we do so, as long as they see no Hooker, in the commencement of the proof to the contrary. But that our love third book of his “ Ecclesiastical Po is sound and sincere, – that it cometh lity.” The passage runs thus : from a pure heart, and a good conscience,

and a faith unfeigned, — who can pro" That Church of Christ, which we pro nounce, saving only the Searcher of all perly term His Body Mystical, can be but men's hearts, who alone intuitively doth one; neither can that one be sensibly dis know in this kind who are His ? cerned by any man; inasmuch as the “ And, as those everlasting promises of parts thereof are some in heaven already love, mercy, and blessedness, belong to with Christ, and the rest that are on earth the mystical Church; even so, on the (albeit their natural persons be visible) other side, when we read of any duty we do not discern under this property, which the Church of God is bound unto, whereby they are truly and infallibly of the Church whom this doth concern is a that Body. Only our minds by intellec. sensible, known company. And this visitual conceit are able to apprehend, that ble Church in like sort is but one,-consuch a real Body there is; a body collec tinued from the first beginning of the tive, because it containeth an huge mul world to the last end.

Which company titude; a body mystical, because the being divided into two moieties; the one mystery of their conjunction is removed before, the other since, the coming of altogether from sense. Whatsoever we Christ; that part which, since the coming reud in Scripture concerning the endless of Christ, partly hath embraced, and love and the saving mercy which God show- partly shall hereafter embrace, the Chriseth towards His Church, the only proper tian religion, we term, as by a more subject thereof is this Church. Concerning proper name, the Church of Christ. And this flock it is, that our Lord and Saviour therefore the Apostle affirmeth plainly hath promised, 'I give unto them eternal of all men Christian, that, be they Jews life, and they shall never perish, neither or Gentiles, bond or free, they are all in-shall any pluck them out of my hands.' corporated into one company; they all They who are of this society have such make but one body. The unity of wh'ch marks and notes of distinction from all visible body and Church of Christ, con-, others, as are not object unto our sense; sisteth in that uniformity which all several only unto God, who seeth their hearts, persons thereunto belonging have, by reaand understandeth all their secret cogita son of that one Lord, whose servants they tions,—unto Him they are clear and ma all profess themselves; that one Faith, nifest. “ All men knew Nathaniel to be an which they all acknowledge ; that one

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Baptism, wherewith they are all initiated. no more than this; and less than this the The visible Church of Jesus Christ is most simple doth not utter,' when they therefore one, in outward profession of make profession of their faith.

Now, those things which supernaturally apper- although we know the Christian Faith, tain to the very essence of Christianity, and allow of it,-yet in this respect we and are necessarily required in every par are but entering; entered we are not into ticular christian man Let all the house the visible Church, before our allmittance of Israel know for certainty,' saith Peter, by the door of Baptism. Wherefore, im

that God hath made Hiin both Lord and mediately upon the acknowledgement of Christ; even this Jesus whom ye have Christian Faith, the Eunuch, (we see) was crucified. Christians therefore they are baptized by Philip; Paul by Ananias; by not, which call not Him their Master and

Peter an huge multitude, containing three Lord. And from hence it came, that first thousand souls; which, being once bapat Antioch, and afterwards throughout the tized, were reckoned in the number of whole world, all that were of the Church souls added to the visible Church." visible called Christians

This distinction is most important; amongst the heathen: which name unto them was precious and glorious; but, in

therefore Satan endeavours by all the estimation of the rest of the world,

means to persuade men to disregard even Christ Jesus himself was execrable;

it. The Church of Rome, being unfor whose sake all men were so likewise, der his influence and dominion, totally which did acknowledge Him to be their forgets it; and those who are tending Lord. This Himself did foresee; and Romewards entirely forget it too. Yet therefore armed His Church, to the end there cannot be a greater or more they might sustain it without discomfort: dangerous mistake than to apply to *All these things they will do unto you the Church Visible,- that is to say, for my Name's sake; yea, the time shall

to the whole multitude of those who come that whosoever killeth you will think that ne doth God good service. profess, and call themselves Chris

tians,” the promises and declarations These things I tell you, that when the hour shall come, ye may then call to mind

that belong only to those who are how I told you beforehand of them. But

very members incorporate in the our naming of Jesus Christ the Lord, is mystical Body of Christ, which is the not enough to prove us Christians, unless blessed company of all faithful peowe also embrace that Faith which Christ ple.” The promises of the Holy Ghost hath published unto the world. To show belong only to the Church Mystical ; that the angel of Pergamus continued in and therefore were not given by our Christianity, behold how the Spirit of blessed Lord to His Apostles, till the Christ speaketh : • Thou keepest my traitor Judas had withdrawn (see Name, and thou hast not denied my John xiv. 15, 18, 26; xv. 26; xvi. 7-15), faith.' Concerning which faith, “The

and none were left with Him but the rule thereof,' saith Tertullian; “is one

truly faithful. The outward Ordialone, immoveable, and no way possible to be better framed anew.' What rule

nances belong to the Visible Church. that is, he showeth by rehearsing those

Judas himself partook of the Lord's few articles of Christian belief. And be Supper (see Luke xxii. 19-23). But fore Tertullian, Ireney,—The Church,

there is no promise of the Holy Ghost, though scattered through the whole world or of any infallible or saving teaching, unto the uttermost borders of the earth, to any Visible Church; but only to hath from the Apostles and their disciples that Church which is truly the Mysreceived beliet.' The parts of which be tical Body of Christ. Therefore belief he also reciteth, in substance the very fore any man, or any body of men, same with Tertullian; and thereupon inferreth, “This faith the Church, being

may presume to claim to themselves spread' far and wide, preserveth, - as if such promises, it behoves them to exa

the Holy Ghost, or the fulfilment of one house did contain them; these things it equally embraceth,- as though it had

mine themselves whether they be in even one soul, one heart, and no more; it

the faith, - according to 2 Cor. xiii. 5. publisheth, teacheth, and delivereth these

How fully the Church of England things with uniform consent, -as if God adopts this principle, and how earhad given it one only tongue wherewith to nestly it calls us to self-examination, speak. He which amongst the guides of may be seen by attentively considering the Church is best able to speak, uttereth the third part of the third Homily,

“ Of the Salvation of Mankind;" the ye that mind to come to the Holy whole of the fourth Homily, “Of the Cominunion of the Body and Blood true, lively, and Christian Faith," and of our Saviour Christ,” &c. especially the third part; and the It would be well if some of those Homily for Whitsunday, especially who write, and write very much, and the latter portion of the first, and the very vehemently, in the present conwhole of the second part ; as also the troversy, would consider and take to first exhortation in giving notice of themselves these exhortations; and the Communion, and the exhortation that they would examine themselves in the Communion Service itself, which whether they be in the faith, before they begins, Dearly beloved in the Lord, presume to write so much about it.

Correspondence. [The Editors are not responsible for every statement or opinion of their correspondents; at the same time, their object is to open the pages of their Magazine to those only, who seek the real good of that Protestant Church with which it is in connexion.]

ticed this, but somehow I forgot it. To the Editor of the Christian Guardian.

I would now propose an answer framed Dear Sir,-I have to thank you for more in the terms of the Twenty-fifth your favourable notice in this month's Article, by, which slight alteration, nuinber (pp. 138-9) of my little work, more verbal than real, the import of " Hints and Suggestions on a Revision the present answer would be retained, of the Liturgy, Since its publication, while the original idea of the word some unknown friend has sent me a “Sacrament " would also be precopy of Rev. P. Gell's “ Essay on served in the definition, viz., “ I mean Spiritual Baptism ;" at pp. 98, 99, of a badge or token of Christian men's which I am reminded of an omission profession, ordained by Christ Him, of any notice of the sacramental por self as a certain sure witness, and tion of the Church Catechism, of effectual sign of grace, and God's which I ought not to have been good-will towards us, and a pledge guilty,—though I must confess that (or seal) to assure us thereof.” The until pointed out by Mr. Gell's Work, answer to the next question, “How I had not perceived how very liable many parts are there in (or of) a Sato be misunderstood and perverted, crament?” would then need to be certain phrases in this part of the worded thus, “ Two; an outward Catechism are. As some of your [and] visible sign, and an inward readers may possibly have been in- [and] spiritual grace.” (In the next duced by your remarks to favour my answer,

ir Water wherewithwould be little treatise with a perusal, I will, preferable to wherein.). Mr. Gell with your permission, now state what further reminds us that the answer, should have been said on this subject “ which are verily and indeed taken in the last line of p. 53.

and received by the faithful in the With respect to the answer to the Lord's Supper,” is certainly open to question, “ What meanest thou by the view of Transubstantiation or of this word Sacrament?”—Dr. M`Neil Consubstantiation; and he would subin his “Church and the Churches,” stitute the word Spiritually" for c. ix. S. 4, pp. 422-24, (2nd edition,) “ verily and indeed.” In this I quite has pointed out the anomalous nature concur with him, as it would clearly of the answer, which quite excludes express the exact teaching of our the original idea of the word “ Sacra Twenty-eighth Article, and also of ment”(viz. the oath taken by soldiers the Communion Service,—which in to be faithful to their generals) from the Exhortation runs thus, “then we its definition. I ought to have no- spiritually eat the flesh of Christ, and

drink his blood.” The insertion of • 8vo, Second Edition, J. H. Jackson, Islington green and Paternoster row.

this word “spiritually” would also be

a decided improvement in one of the read it in the pulpit? And as there prayers of the Communion Service, is no direction to change the vestá Grant us, therefore, so to (spiri- ment after the sermon, therefore, I tually] eat the flesh of Thy Son Jesus conceive that when there is no comChrist, and to drink His blood," &c. munion, the preaching dress may be

I would also propose the omission retained. In short, since Archdeacon of the words, “as generally necessary Sharp reminds us that when there is to salvation," in the answer of the no collection, no offertory sentence Catechism respecting the Sacraments, need be read, (c. iv. p. 76, note,) for two reasons, (1) Because, in direct there can be no substantial reason opposition to the Twenty-fifth Article, why this beautiful prayer, with one of these words have been construed as the post-communion collects, such teaching that there may be more than as “ Grant we beseech thee,” &c.,two Sacraments, if not regarded as should not be used in the pulpit in “ necessary to salvation." (2) Because, the form of collects after sermon. The in plain opposition to the rubrics of essence and true spirit of the Church's the Communion of the Sick, and the provision would thus be preserved. exhortation in the Office of Adult A prayer very suitable for the preBaptism, the word "generally” has sent times, and directly founded on been construed as meaning " uni- 1 Tim. ii. 1-4, would thus be conversally."

tinually offered up for our rulers and Having thus introduced Mr. Gell's our clergy. And a special intercession little book, I would now just quote for the "congregationthen prehis excellent definition of a spiritual sent,that they may hear and rereception of the Lord's Supper. He ceive " God's holy Word" (just says, “If I am asked what a spiritual preached) would be most approreception of the body and blood of priately offered up after the sermons Christ means, I answer, a mental re- I am not aware that its introduction ception, in opposition to a bodily re- gave any offence to my own people. ception; a mental reception of Christ And I suppose that few Bible Chriswith all His mediatorial excellency, tians, with 1 Tim. ii. 1-4, before them, as 'spiritual food,' in opposition to a would condemn its use, when thus bodily reception of His natural flesh unostentatiously adopted without any and blood.” (p. 98, note.)

of the ceremonials of Puseyism. The At p. 44, of my little Work, I pro- remark may be of use to some of our pose an alteration of the rubric re- brethren in the dioceses of London specting the use of the prayer for the and Exeter, if not to others. Church militant, when there is no I remain, dear Sir, yours truly, communion, so as to meet the usual Nailsworth,

C. H. D. custom. To me, however, it seems a 2nd April, 1851. pity that a traditionary custom should P. S.-In your December number, have been suffered to set aside a plain (p. 560,) you admitted a few remarks written direction in our Prayer-Book, of mine on John iii. 5. Perhaps the thereby giving a pretext, a semblance most plain and intelligible definition of an excuse to Mr. Bennett and others, of “sacramental (or ecclesiastical) reto make out a pretended case of per- generation," would be “an entrance secution, because they are not suf- into a new state of sacramental confered to add to our ritual, and secration to Christ's service." In to break other rubrics, while we are John iii. 5, our Lord's meaning seems allowed to break this rubric with im- to have been, “Except a man be compunity. I have myself adopted the pletely changed in outward profession use of this beautiful prayer when by baptismal water, and in heart and there is no communion. But I read mind by the Holy Spirit, he cannot it in the pulpit, and habited in the become a subject of God's holy kinggown. In cathedrals, a minor canon dom.” He must be entirely changed usually reads it at his desk. Why, by a baptismal profession, and a spithen, in parish churches, may we not ritual renewal of heart and mind.

Reviews, and Short Notices of Books.

IN

ITS

pp. 112.

ANGLICANISM CONSIDERED

quires to be considered in a twofold Results. By William Dods- aspect; that is to say, in its reference to

Anglicanism" or Tractarianism;

and WORTH, M.A., late Perpetual Curate in its reference to Evangelical Chrisof Christ Church, St. Pancras. tianity. And according to the aspect Second Edition.

Pick- in which it is regarded, will be our ering.

judgement concerning it. In reference

to the former, it is weighty, powerful, They went out from us, but they conclusive, crushing : in reference to were not of us; for if they had been the latter, it is as weak as water,of us, they would no doubt have con- miserably inefficient, because mitinued with us: but they went out, serably dishonest. Grant him his that they might be made manifest premises (as Tractarians do, and must that they were not all of us.” (1 John do,) and we do not see how any one ü. 19.)

can deny his conclusions: but once These words of Holy Scripture have bring his premises to the test of Scripcontinually recurred to our minds, ture; and nothing can be more feeble whenever we have heard of persons and contemptible than the whole of who left the Church of England to this production. join the antichristian, idolatrous, and Let us, however, do Mr. Dodsworth apostate Church of Rome. We have the justice to keep in remembrance, always felt, that such persons never that it is addressed to a particular could have really belonged to the class, whom he might be warranted to Church of England. They might be consider as fully prepared to receive in it, like dead and withered branches it: for it is inscribed to the Memin the vine : but they never were of it; bers of the Congregation of Christ they had no vital union with a scrip- Church, St.Pancras;"-to those whom, tural and living Church—with a for many years, he had been encongregation of faithful men, in the deavouring to indoctrinate with those which the pure word of God is principles of which he now proclaims preached, and the sacraments be duly the result. To these he feels, naturally ministered according to Christ's ordi- enough, that he is bound to explain nance in all those things that of ne the reasons of the step which he has cessity are requisite to the same." so recently taken : nor can we be at (Art. xix.) Their continuance among all surprised that to these he should us could only be for a time, and for a say, purpose. They naturally must leave

I cannot doubt but that, upon mature us at last, to go to their own place,- reflection, these reasons will appear in to sink into the yawning gulph of various degrees satisfactory to many that mystery of iniquity, which opens amongst you : because they are indeed wide to devour double-minded and but the legitimate results flowing from unstable men, and faithless professors; those truths (?) which it has been my aim “ because they received not the love

to teach you." of the truth, that they might be saved." To the application of the word (2 Thess. ii. 10.)

truths to the main points of Mr. DodsSuch has been, all along, our judge- worth's teaching, we must, of course, ment in this matter. Does any one demur. But this brings us at once so far question its soundness as to ask to the enquiry, What are the principles for proof? Well then, Mr. Dodsworth which he assumes, and from which he has written and published a pam

reasons ? Or, in other words, what phlet to prove it; in which he proves are the fundamental principles, adit, more fully, more satisfactorily, mitted and avowed by “Anglicans” or more unquestionably, than we could Tractarians ? We cannot, we prehave pretended to prove it ourselves. sume, act more fairly than by stating

This Work of Mr. Dodsworth re these in Mr. D.'s own words, as

WO

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